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 SAMUEL    AGNEW, 
 
 <1  K     P  n  I  I.  A  I)  K  L  P  H  I  A  ,     PA. 
 
 |j.     .  Casef  'Division.. SaCr^^- -A - 
 S         .S7*«^?/;  Section. Pt^. //.... L 
 
 N.,  .^_ 
 
SEEMONS    AND    REMAINS 
 
 HUGH   LATIMER. 
 
 [lATIMER,     II.] 
 
mt  lUvVitv  ^otittv^ 
 
 .qjn^tituteD  a©.  pi.l3ar<K®.X?i. 
 
 iFor  tfit  lluWication  of  tfje  SSaorfes  of  t!)e  ^jFatftrro 
 anU  <»Farlp  aairitere  of  tf)e  l^rformeti 
 
SERMONS   AND   REMAINS 
 
 HUGH    LATIMER, 
 
 SOMETIME  BISHOP  OF   WORCESTER, 
 
 MARTYR,  1555. 
 
 EDITED   FOR 
 
 Z'bt  ilarlttr  ^otitt^, 
 
 REV.  GEORGE  ELWES  COKRIE,   B.D. 
 
 FELLOW  AND   TUTOR  OF   CATHARTNE    HALL,   CAMBRIDGE, 
 AND    NORRISIAN    PUOFESSOK    OF    DIVINITY    IN    IIIAT    UNIVEltSITV. 
 
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 rM 
 
 tj^ 
 
 'pi.. 
 
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 01 
 
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 CAMBRIDGE: 
 
 PRINTED   AT 
 
 THE    UNIVERSITY    PRESS. 
 
 M.DCCC.XLV. 
 
CONTENTS. 
 
 PAOR 
 
 Life,  Acts,  and  Doings  of  Latimer,  from  Foxe    ix 
 
 Ralph  Morice's  Account  of  his  Conversion xxvii 
 
 Sermons  preached  in  Lincolnshire,  1552. 
 
 The  Sixth  :  On  the  Epistle  for  the  First  Sunday  in  Advent        1 
 
 The  Seventh:  On  the  Gospel  for  St  Andrevr's  Day  23 
 
 The  Eighth  :  On  the  Gospel  for  the  Second  Sunday  in  Advent    44 
 The  Ninth :  On  the  Gospel  for  the  Third  Sunday  in  Advent    65 
 
 Sermon  preached  at  Bexterley  on  Christmas  Day,  1552    84 
 
 Sermon  preached  at  Grimsthorpe  on  St  Stephen's  Day,  1552 96 
 
 Sermon  preached  at  Grimsthorpe  on  St  John  the  Evangelist's  Day, 
 
 1552 Ill 
 
 Sermon  preached  at  Grimsthorpe  on  Twelfth  Day,  1553  129 
 
 Sermon  preached  the  First  Sunday  after  the  Epiphany,  1552 [?],..  143 
 
 Sermon  preached  the  Second  Sunday  after  the  Epiphany 160 
 
 Sermon  preached  the  Third  Sunday  after  the  Epiphany 167 
 
 Sei-mon  preached  the  Fourth  Sunday  after  the  Epiphany    181 
 
 Sermon  preached  the  Fifth  Sunday  after  the  Epiphany    188 
 
 Sermon  preached  on  Septuagesima  Sunday  198 
 
 Sermon  preached  on  Sexagesima  Sunday  209 
 
 Miscellaneous  Remains. 
 
 Articles  to  which  Mr  Latimer  was  required  to  subscribe,  1531  ...  218 
 
 Articles  devised  by  the  Bishops  for  Mr  Latimer  to  subscribe  unto  219 
 
 Latimer's  Communication  with  Mr  Bainham  in  Newgate 221 
 
 Articles  imputed  to  Latimer  by  Dr  Powell  225 
 
 Bishop  Latimer's  Injunctions  to  the  Prior  and  Convent  of  St  Mary's 
 
 House,  Worcester,  1537  240 
 
 Injunctions  to  the  Clergy,  1537  242 
 
 Arguments  against  Purgatory,  with  King  Henry  VIII.'s  answers   245 
 Disputation  at  Oxford,  18th  of  April,  1554,  with  Mr  Smith  and 
 
 others 250 
 
 Examination  before  the  Commissioners,  Sept.  30,  1555 278 
 
 Verses  to  be  said  in  giving  Holy  Water  and  Holy  Bread    294 
 
VI  CONTENTS. 
 
 PAGIi 
 
 Letters. 
 
 To  Dr  Greene 295 
 
 To  Dr  Redman    297 
 
 To  King  Henry  VIII 297 
 
 To  Dr  Sherwood 309 
 
 To  JMr  Hubbardine 317 
 
 To  Sir  Edward  Baynton   322 
 
 To  Ditto    334 
 
 To  the  Archbishop  of  Canterbury 351 
 
 To  Mr  Greenwood  356 
 
 To  MrMorice 357 
 
 To  Secretary  Cromwell 367 — 418 
 
 To  a  certain  Gentleman    419 
 
 To  one  in  prison  for  the  profession  of  the  Gospel 429 
 
 To  the  Lovers  of  God's  Truth    435 
 
 To  Mrs  Wilkinson 444 
 
 Appendix 445 
 
 Index 495 
 
The  Editor  desires  to  acknowledge  his  obligations  to  Mr  Lemon 
 of  the  State  Paper  OflBce,  for  the  valuable  aid  afforded  by  him  in 
 securing  accm-ate  transcripts  of  such  of  Bishop  Latimer's  Letters  as 
 are  here  printed  from  the  Cromwell  Correspondence,  and  for  sug- 
 gestions respecting  the  probable  dates  of  several  of  the  letters.  The 
 Editor's  best  thanks  also  are  due  to  the  Rev.  Joseph  Romilly  for  the 
 ready  kindness  with  which  he  supplied  information  from  the  Register 
 of  the  University  of  Cambridge ;  to  Mr  J.  Darling  of  the  Clerical 
 Library,  Little  Queen  Street,  London,  for  the  obliging  manner  in 
 which  he  obtained  a  copy  of  several  MSS.  in  the  British  Museum,  and 
 of  the  Latin  Sermon  from  a  very  rare  printed  copy  in  the  Archiepiscopal 
 Library  at  Lambeth;  and  to  J.  H.  Clifton,  Esq.  of  the  Registrar's 
 Ofl&ce,  Worcester,  for  the  trouble  he  was  kind  enough  to  take  in 
 making  some  researches  connected  with  Bishop  Latimer's  episcopate. 
 
 Cambridge, 
 
 May  30,  1845. 
 
THE  %^^  ^  ^^  0  !<  0  G I C  i:  L 
 
 LIFE,    ACTS,    AND    DOING^if^^''^- '-•*{. 
 
 MASTER    HUGH    LATIMER, 
 
 THE  FAMOUS  PREACHER  AND  WORTHY  MARTYR  OF 
 CHRIST  AND  HIS  GOSPEL'. 
 
 [Foxe,  Acts  and  Mon.  p.  1297,  &c.  edit.  1563.] 
 
 Now  after  the  life  of  the  reverend  father  in  God,  D.  m.  Latimer. 
 Nicolas  Ridley,  and  also  his  conference  with  master  Latimer, 
 with  other  his  letters  written  in  prison,  followeth  likewise 
 the  life  and  doings  of  this  worthy  and  old  practised  soldier  of 
 Christ,  master  Hugh  Latimer,  who  was  the  son  of  one  Hugh 
 Latimer,  of  Thirkesson,  in  the  county  of  Leicester,  a  hus- 
 bandman of  a  good  and  wealthy  estimation,  where  also  he 
 was  born  and  brought  up,  until  he  was  of  the  age  of  four 
 years  or  thereabout.  At  which  time  his  parents  (having 
 him  as  then  left  for  their  only  son,  with  six  other  daughters), 
 seeing  his  ready,  prompt,  and  sharp  wit,  purposed  to  train 
 him  up  in  erudition  and  knowledge  of  good  Uterature  ;  where- 
 in he  so  profited  in  his  youth,  at  the  common  schools  of  his 
 own  country,  that  at  the  age  of  fourteen  years  he  was  sent 
 to  the  university  of  Cambridge :  where,  after  some  conti- 
 nuance of  exercises  in  other  tilings,  he  gave  himself  to  the 
 study  of  such  divinity  as  the  ignorance  of  that  age  did  suffer. 
 Zealous  he  was  then  in  the  popish  religion,  and  therewith  so 
 scrupulous,  as  himself  confesseth,  that  being  a  priest  and 
 using  to  say  mass,  he  was  so  servile  an  observer  of  the 
 Romish  decrees,  that  he  had  thought  he  had  never  sufficiently 
 mingled  his  massing  wine  with  water ;  and  moreover,  that  he 
 should  never  be  damned,  if  he  were  once  a  professed  friar, 
 
 [^  A  general  sketch  of  the  life  and  martyrdom  of  Bishop  Latimer 
 has  been  given  in  the  former  volume,  but  it  is  thought  desirable  to 
 prefix  to  the  present  (even  at  the  expense  of  some  repetition)  the 
 chief  part  of  Foxe's  graphic  account  of  the  venerable  martyr,  and  also 
 Ralph  Morice's  account  of  his  conversion,  which  has  been  already 
 printed  by  Strype  from  the  Harleian  MSS.] 
 
X  LIl'E,    ACTS,    AND     DOINGS 
 
 with  divers  such  superstitious  fantasies.  Whereupon  in  this 
 bhnd  zeal  he  was  a  very  enemy  to  the  professors  of  Christ's 
 gospel,  as  his  oration  made,  when  he  proceeded  bachelor  of 
 divinity  in  the  said  university  of  Cambridge,  against  Philip 
 Melancthon  and  his  works,  did  plainly  declare.  But  such  was 
 the  goodness  and  merciful  purpose  of  God,  that  where  he 
 thought  by  that  his  oration  to  have  utterly  defaced  the  pro- 
 fessors of  the  gospel  and  true  church  of  Christ,  he  was  him- 
 self, by  a  member  of  the  same,  prettily,  yet  godly,  catched 
 LaLiii.ei  con-  ui  thc  blossod  uct  of  God's  word.    For  master  Thomas  Bilney 
 
 vcrtt'd  by  ,  , 
 
 M.  Bilney.  (of  whom  meutiou  is  made  before),  being  at  that  time  a  trier 
 out  of  Satan's  subtleties,  and  a  secret  overtlirower  of  anti- 
 christ's kingdom,  and  seeing  master  Latimer  to  have  a  zeal  in 
 his  ways,  although  without  knowledge,  was  stricken  with  a 
 brotherly  pity  towards  him,  and  bethought  what  means  he 
 might  best  win  this  his  zealous,  yet  ignorant,  brother  to  the 
 true  knowledge  of  Christ.  And  therefore,  after  a  short  time, 
 he  came  to  master  Latimer's  study,  and  desired  him  to  hear 
 him  make  his  confession.  Which  thing  he  wilUngly  granted : 
 with  the  hearing  whereof  he  was,  by  the  good  Spirit  of 
 God,  so  touched,  that  hereupon  he  forsook  his  former  study- 
 ing of  the  school  doctors,  and  other  such  fooleries,  and  became 
 a  true  scholar  in  thc  true  divinity,  as  he  liimself  confesseth, 
 as  well  in  Ins  conference  with  master  Ridley,  as  also  in  his 
 first  sermon  made  upon  the  Pater  noster.  So  that,  whereas 
 before  he  was  an  enemy,  and  almost  a  persecutor  of  Christ, 
 he  was  now  an  earnest  seeker  after  him,  changing  his  old 
 manner  of  calumnying  into  a  diligent  kind  of  conferring,  both 
 with  master  Bilney  and  others,  with  whom  he  was  often  and 
 greatly  conversant.  After  this  his  winning  to  Christ,  he  was 
 not  satisfied  with  his  own  conversion  only,  but  like  a  true 
 disciple  of  the  blessed  Samaritan,  pitied  the  misery  of  others ; 
 and  therefore  he  became  both  a  public  preacher,  and  also  a 
 private  instructor  to  thc  rest  of  his  brethren  within  the  uni- 
 versity, by  thc  space  of  two  years ;  spending  his  time  partly 
 in  the  Latin  tongue  amongst  the  learned,  and  partly  amongst 
 the  simple  people  in  his  natural  and  vulgar  language.  How- 
 beit,  as  Satan  never  slecpeth,  when  he  seeth  liis  kingdom 
 begin  to  decay,  so  likewise  now  seeing  that  this  worthy  mem- 
 ber of  Christ  would  be  a  shrewd  shaker  thereof,  he  raised  up 
 his  children  to  molest  and  trouble  him.    Amongst  tliese  there 
 
OF     MASTER     HUGH     LATIMER. 
 
 was  an  Augustine  friar,  who  took  occasion  upon  certain  ser- 
 mons that  master  Latimer  made  about  Christenmas,  1529,  as 
 well  in  the  church  of  St  Edward,  as  also  in  St  Augustine's, 
 within  the  university  of  Cambridge,  to  inveigh  against  him, 
 for  that  master  Latimer,  in  the  said  sermons,  alluding  to  the 
 common  usage  of  the  season,  gave  the  people  certain  cards 
 out  of  the  5th,  6th,  and  7th  chapters  of  St  Matthew,  where- 
 upon they  might,  not  only  then,  but  always  else,  occupy  their 
 time.  For  the  chief,  as  their  triumphing  card,  he  limited  the 
 heart,  as  the  principal  thing  that  they  should  serve  God 
 withal :  whereby  he  quite  overthrew  all  hypocritical  and  ex- 
 ternal ceremonies,  not  tending  to  the  necessary  beautifying  of 
 God's  holy  word  and  sacraments.  For  the  better  attaining 
 hereof  he  wished  the  scriptures  to  be  in  Enghsh,  that  the 
 common  people  might  thereby  learn  their  duties,  as  weU  to 
 God  as  to  their  neighbours. 
 
 The  handling  of  this  matter  was  so  apt  for  the  time,  and 
 so  pleasantly  applied  of  Latimer,  that  not  only  it  declared  a 
 singular  towardness  of  wit  in  him  that  preached,  but  also 
 wrought  in  the  hearers  much  fruit,  to  the  overthrow  of 
 popish  superstition  and  setting  up  of  perfect  rehgion.  For 
 on  the  Sunday  before  Christenmas-day,  coming  to  the  chm-ch, 
 and  causmg  the  bell  to  be  tolled  to  a  sermon,  entereth  into 
 the  pulpit.  Upon  the  text  of  the  gospel  read  that  day  in 
 the  church,  Tu  quis  es  ?  &c.  in  delivering  his  cards  as  is 
 above-said,  he  made  the  heart  to  be  triumph,  exhorting  and 
 inviting  all  men  thereby  to  serve  the  Lord  with  inward  heart  The  differ- 
 and  true  aifection,  and  not  with  outward  ceremonies ;  addinjr  "''""i'  •''"^ 
 
 .  ,  '  O  false  religion. 
 
 moreover  to  the  praise  ot  that  triumph,  that  though  it  were 
 never  so  small,  yet  it  would  make  up  the  best  coat  card  be- 
 side in  the  bunch,  yea,  though  it  were  the  king  of  clubs,  &c. ; 
 meaning  thereby  how  the  Lord  would  be  worshipped  and 
 served  in  simplicity  of  the  heart  and  verity,  wherein  con- 
 sisteth  true  christian  rehgion,  and  not  in  the  outward  deeds 
 of  the  letter  only,  or  in  the  ghstering  shew  of  man's  tradi- 
 tions, of  pardons,  pilgrimages,  ceremonies,  vows,  devotions, 
 voluntary  works,  and  works  of  erogation,  foundations,  obla- 
 tions, the  pope's  supremacy,  &c.  ;  so  that  all  these  either  be 
 needless,  where  the  other  is  present,  or  else  be  of  small  esti- 
 mation in  comparison  thereof. 
 
 The  copy  and  effect  of  these  his  sermons,  although  they 
 
Xll  LIFE,    ACTS,    AND     DOINGS 
 
 were  neither  fully  extracted,  neither  did  they  all  come  to  our 
 hands,  yet  so  many  as  came  to  our  hands,  I  thought  here  to 
 set  abroad,  for  that  I  would  wish  nothing  of  that  man,  which 
 ""     may  be  gotten,  to  be  suppressed  \ 
 
 ***** 
 
 This  preaching  of  master  Latimer,  as  it  was  then  fruit- 
 ful and  plausible  to  all  honest  and  good  natures,  so  again, 
 it  was  as  odious  to  the  contrary  part,  such  as  were  his  adver- 
 saries, of  whom  was  then  in  Cambridge  a  great  number,  that 
 preached  against  him,  as  the  bishop  of  Ely,  who  then  in 
 the  King's  college  preached  against  him  ;  D.  Watson,  Master 
 of  Christ's  college;  D.  Notaris,  Master  of  Clare  hall;  D. 
 Philo,  Master  of  Michael-house ;  D.  Metcalfe,  Master  of  St 
 John's  ;  D.  Blith,  of  the  King's  hall ;  D,  Bullock,  Master  of 
 Queens'  college ;  D.  Chffe,  of  Clement  hostel ;  D.  Donnes,  of 
 Jesus  college ;  D.  Palmes,  Master  of  St  Nicholas  hostel ; 
 Bayne  of  St  John's,  bachelor  of  divinity,  and  after  doctor. 
 All  these  adversaries  did  master  Latimer  sustain :  but  espe- 
 cially a  black  friar,  the  prior  of  our  Lady  friars,  called  then 
 D.  Buck.  Domine  Labia,  was  a  great  doer  against  him ;  who  about 
 the  same  time  of  Christmas,  when  master  Latimer  brought 
 forth  his  christian  cards,  to  deface  belike  the  doings  of  the 
 said  Latimer,  he  brought  out  his  Christmas  dice,  casting  there 
 to  his  audience  cinque  and  quatre;  meaning  by  the  cinque 
 five  places  in  the  New  Testament,  and  the  four  doctors  by 
 the  quatre ;  by  which  his  cinque  quatre  he  would  prove  that 
 it  was  not  expedient  the  scripture  to  be  in  English,  lest  the 
 ignorant  and  vulgar  sort,  through  the  occasion  thereof,  might 
 happily  be  brought  in  danger  to  leave  their  vocation,  or  else 
 to  run  into  some  inconvenience :  as  the  ploughman,  when  he 
 heareth  this  in  the  gospel,  "No  man  that  layeth  his  hand  on 
 the  plough,  and  looketh  back,  is  meet  for  the  kingdom  of 
 God,"  might  peradventure  hearing  this,  cease  from  his  plough. 
 Likewise  the  baker,  when  he  heareth  that  "  a  little  leaven  cor- 
 rupteth  a  whole  lump"  of  dough,  may  percase  leave  our  bread 
 unleavened,  and  so  our  bodies  shall  be  unseasoned.  And  the 
 simple  man,  when  he  heareth  in  the  gospel,  "  If  thine  eye 
 oifend  thee,  pluck  it  out,  and  cast  it  from  thee,"  may  make 
 himself  bhnd,  and  so  fill  the  world  full  of  beggars.  These, 
 with  other  more,  this  clerkly  friar  brought  out,  to  the  number 
 [1  See  Vol.  I.  pp.  3—24.] 
 
OF    MASTER    HUGH     LAl'IMKR. 
 
 of  five,  to  prove  his  purpose.  To  whom  master  Latimer 
 answer eth  again  briefly,  requiring  no  more  but  this,  that  the 
 scripture  may  be  so  long  in  Enghsh,  until  the  people  thus  do 
 as  he  hath  said,  and  he  would  ask  no  more. 
 
 Notwithstanding  the  withstanding  of  this  friar,  and  the 
 mahce  of  all  his  enemies,  master  Latimer,  with  master  Bilney, 
 continued  yet  in  Cambridge  a  certain  space,  where  he  with 
 the  said  Bilney  used  much  to  confer  and  company  together,  Biineyand 
 
 1111  1  1  1  11      •         1        Latimer  joint 
 
 msomuch  that  the  place  where  they  most  used  to  walk  m  the  companions. 
 fields,  was  called  long  after  the  heretics'  hill. 
 
 The  society  of  these  two,  as  it  was  much  noted  of  many 
 in  that  university,  so  it  was  full  of  many  good  examples  to 
 all  such  as  would  follow  their  doings,  both  in  visiting  the 
 prisoners,  in  reheving  the  needy,  in  feeding  the  hungry ; 
 whereof  somewhat  is  before-mentioned  in  the  history  of 
 master  Bilney.  In  a  place  of  his  sermons  this  master  Lati- 
 mer maketh  mention  of  a  certain  history  which  happened 
 about  this  time  in  Cambridge  between  them  two,  and  a  cer- 
 tain woman,  then  prisoner  in  the  castle  or  tower  of  Cam- 
 bridge, which  I  thought  here  not  unworthy  to  be  touched. 
 The  history  is  this :  it  so  chanceth  that  after  master  Latimer 
 had  been  acquainted  with  the  foresaid  master  Bilney,  he 
 went  with  him  to  visit  the  prisoners  in  the  tower  in  Cam- 
 bridge;  and  being  there,  among  other  prisoners,  there  was  a  a  story  of  a 
 woman  which  was  accused  that  she  had  killed  her  own  child,  woman  con- 
 
 ,.,,,.  demned,  who 
 
 which  act  she  plamly  and   stedfastly  denied.     Whereby  it  ^^^  ^^^'f* 
 
 X  t/  J  </  by  master 
 
 gave  them  occasion  to  search  for  the  matter  ;  and  at  length  Latimer. 
 they  found  that  her  husband  loved  her  not,   and  therefore 
 sought  all  means  he  could  to  make  her  away :    the  matter 
 was  thus. 
 
 .  A  child  of  hers  had  been  sick  a  whole  year,  and  at 
 length  died  in  harvest-time,  as  it  were  in  a  consumption : 
 which  when  it  was  gone,  she  went  to  have  her  neighbours  to 
 help  her  to  the  burial,  but  all  were  in  harvest  abroad,  • 
 whereby  she  was  enforced  with  heaviness  of  heart  alone  to 
 prepare  the  child  to  the  burial :  her  husband  coming  home, 
 and  not  loving  her,  accused  her  of  murdering  the  child.  This 
 was  the  cause  of  her  trouble  ;  and  master  Latimer,  by  earnest 
 inquisition,  of  conscience  thought  the  woman  not  guilty.  Then 
 immediately  after  was  he  called  to  preach  before  king  Henry 
 the  Eighth  at  Windsor  ;   where,  after  his  sermon,  the  king's 
 
XIV  ,  LIFK,     ACTS,     aNU     UOINGS 
 
 majesty  sent  for  him,  and  talked  with  him  familiarly.  At 
 which  time  master  Latimer  finding  opportunity,  kneeled  down, 
 opened  his  whole  matter  to  the  king,  and  begged  her  pardon  ; 
 which  the  king  most  graciously  granted,  and  gave  it  him  at 
 his  return  homeward.  The  mean  time  the  woman  was  deli- 
 vered of  a  child  in  prison,  whose  godfather  master  Latimer 
 was,  and  mistress  Cheke  godmother.  But  all  that  while  he 
 would  not  tell  her  of  the  pardon,  but  laboured  to  have  her 
 confess  the  truth  of  the  matter.  At  length  time  came  when 
 she  looked  to  suffer  ;  and  master  Latimer  came,  as  he  was 
 wont,  to  instruct  her:  imto  whom  she  made  great  lamentation 
 and  moan  to  be  purified  before  her  suffering ;  for  she  thought 
 Purification  to  bc  damucd,  if  she  should  suffer  without  purification.  Then 
 master  Bilney  being  with  master  Latimer,  both  told  her  that 
 that  law  was  made  to  the  Jews,  and  not  to  us,  and  how  women 
 be  as  well  in  the  favour  of  God  before  they  be  purified  as 
 after ;  and  rather  it  was  appointed  for  a  civil  and  politic  law, 
 for  natural  honesty  sake,  than  that  they  should  any  thmg 
 the  more  be  purified  from  sin  thereby,  &c.  So  thus  they 
 travailed  with  this  woman  till  they  had  brought  her  to  good 
 trade,  and  then  at  length  shewed  her  the  king's  pardon,  and 
 let  her  go. 
 
 This  good  act,  among  many  other  at  this  time,  happened 
 in  Cambridge  by  master  Latimer  and  master  Bilney  :  but  this 
 was  not  alone,  for  many  more  like  matters  were  wrought  by 
 them,  if  all  were  known,  whereof  partly  some  are  touched 
 before,  such  especially  as  concern  master  Bilney,  mention 
 whereof  is  above  expressed ;  but  as  it  is  commonly  seen 
 in  the  natural  course  of  things,  that  as  the  fire  beginneth 
 more  to  kindle,  so  the  more  [smoke]  ariseth  withal,  in  much 
 like  condition  it  happened  with  master  Latimer,  whose 
 towardness  the  more  it  began  to  spring,  his  virtues  seen, 
 and  his  doings  to  be  known,  the  more  his  adversaries  began 
 to  spurn  and  kindle  against  him. 
 
 ***** 
 
 Master  Lati-  Aftor  M.  Latiuior  had  thus  travailed  in  preaching  and 
 
 tothecardi-  tcachuig  in  the  university  of  Cambridge,  about  the  space  of 
 two  years,  at  length  he  was  called  up  to  the  cardinal  for 
 heresy,  by  the  procurement  of  certain  of  the  said  university ; 
 where  he  was  content  to  subscribe  and  grant  to  such  articles 
 and  illations  as  then  they  propounded  unto  him,  &c.      After 
 
OF    MASTER    HUGH     LATIMER.  XV 
 
 that  he  returned  to  the  university  again,  where  shortly  after, 
 by  the  means  of  D.  Buttes,  the  king's  physician,  a  singular  or  Buttes. 
 good  man,  and  a  special  favourer  of  good  proceedings,  he 
 was  in  the  number  of  them  which  laboured  for  the  mainte- 
 nance of  the  king's  supremacy.  Then  went  he  to  the 
 court,  where  he  remained  a  certain  time  in  the  said  1). 
 Buttes'  chamber,  preaching  then  in  London  very  often.  At  f 
 last,  being  weary  of  the  court,  having  a  benefice  offered  by 
 the  king,  at  the  suit  of  the  lord  Cromwell  and  D.  Buttes,  was 
 glad  thereof,  seeking  by  that  means  to  be  rid  out  of  the 
 court,  wherewith  in  no  case  he  could  agree :  so  having  a 
 grant  of  the  benefice,  he  was  glad  thereof,  and  contrary  to 
 the  mind  of  D.  Buttes,  would  needs  enjoy  the  same. 
 
 This  benefice  was  in  Wiltshire,  under  the  diocese  ofLatimers 
 Sarum,  the  name  of  which  town  was  called  West  Kington.  ""^  '^^  . 
 Where  this  good  preacher  did  exercise  himself  with  much 
 dihgence  of  teaching  to  instruct  his  flock  ;  and  not  only  them, 
 his  dihgence  extended  also  to  all  the  country  about.  In  fine, 
 his  dihgence  was  so  great,  his  preaching  so  mighty,  the 
 manner  of  his  teaching  so  zealous,  that  there  in  like  sort  he 
 could  not  escape  without  enemies.  So  true  it  is  that  St  Paul 
 doth  forewarn  us:  "Whosoever  will  live  virtuously  shall  suffer 
 persecution."  It  so  chanced,  as  he  there  preaching  upon  the 
 virgin,  Christ's  mother,  whom  we  call  our  lady,  had  there- 
 upon declared  his  mind,  referring  and  reducing  all  to  Christ 
 only  our  Saviour,  certain  popish  priests  being  therewith 
 offended,  sought  and  wrought  much  trouble  against  him,  draw- 
 ing articles  against  him,  both  concerning  the  matter  of  our 
 lady,  as  also  of  other  pomts  of  doctrine,  as  of  praying  to 
 saints,  of  purgatory,  &c.  Unto  the  which  articles,  thus  con- 
 ceived against  him,  he  answereth  again  at  large. 
 
 *  *  *  *  * 
 
 Amongst  many  other  impugners  and  adversaries,  whereof 
 there  was  no  small  sort,  which  did  infest  this  good  man  in 
 sermons,  some  also  there  were  which  attempted  the  pen 
 against  him.  In  the  number  of  whom  was  one  D.  Sher- 
 wode,  who  upon  the  same  occasion  of  preaching  of  the  Virgin 
 Mary  (or,  as  they  thought,  against  our  lady)  did  invade  him 
 with  his  pen,  writing  against  him\ 
 
 ***** 
 
 [1  For  Latimer's  rp))ly  to  him,  see  p.  309,  &c.  of  this  volume.] 
 
XVI  LIFE,    ACTS,    AND    DOINGS 
 
 In  this  letter  you  hear  mention  is  made  of  a  citation, 
 sent  down  to  master  Latimer,  for  him  to  appear  at  London 
 before  the  bishop  of  London. 
 
 ***** 
 
 Upon  this  citation  master  Latimer,  although  he  did 
 appeal  to  his  own  ordinary,  requiring  by  him  to  be  ordered, 
 yet  all  that  notwithstanding  he  was  had  up  to  London  before 
 Warham  the  archbishop  of  Canterbury,  and  the  bishop  of 
 London,  where  he  was  greatly  molested  and  detained  a  long 
 space  from  his  cure  at  home.  There  he,  being  called  thrice 
 every  week  before  the  said  bishops  to  make  answer  for  his 
 preaching,  had  certain  articles  or  propositions  drawn  out  and 
 laid  to  liim,  whereunto  they  required  him  to  subscribe.  At 
 length  he,  not  only  perceiving  their  practical  proceedings,  but 
 also  much  grieved  with  their  troublesome  unquietness,  which 
 neither  would  preach  themselves,  nor  yet  suffer  him  to  preach 
 and  to  do  his  duty,  writeth  to  some  one  prelate  or  other, 
 partly  excusing  his  infirmity,  whereby  he  could  not  appear  at 
 their  commandment,  partly  expostulating  with  them  for  so 
 troubhng  and  detaining  liim  from  his  duty-doing,  and  that 
 for  no  just  cause,  but  only  for  preaching  the  truth  against 
 certain  vain  abuses  crept  into  religion,  much  needful  to  be 
 spoken  against.  Which  all  may  appear  by  his  epistle  sent 
 to  a  certain  bishop  or  archbishop,  whose  name  here  is  not 
 
 expressed'. 
 
 ***** 
 
 In  this  foresaid  epistle,  as  ye  hear,  he  maketh  mention 
 of  certain  articles  or  propositions,  whereunto  he  was  required 
 by  the  bishops  to  subscribe^. 
 
 ***** 
 
 Latimer  sub-  To  thoso  articlos  whether  he  did  subscribe  or  no,  it  is 
 scribing.  uncertain.  It  appeareth  by  liis  epistle  above  written  to  the 
 bishop,  that  he  durst  not  consent  unto  them,  where  he  writeth 
 in  these  words :  Hinc  ego  nudis  sententiis  subscribere  non 
 audeo,  quia  popularis  super stiticmis  diutius  duraturcB,  quoad 
 possum,  auctorculus  esse  nolo,  &c.  But  yet,  whether  he  was 
 compelled  afterward  to  agree,  through  the  cruel  handling  of 
 the  bishops,  it  is  in  doubt.  By  the  words  and  the  title  in 
 Tonstal's  register  prefixed  before  the  articles,  it  may  seem 
 that  he  subscribed :  the  words  of  the  registers  be  these  : 
 [1  See  p.  351,  &c.]  [2  See  pp.  218—220.] 
 
OF    MASTER    HUGH     LATIMER.  Xvil 
 
 Hugo  Latimerus  in  sacra  Theologia  Bacc.  in  universitate 
 Cantab,  coram  Cant.  Archiepiscopo,  Johan.  Lond.  Episcopo, 
 reliquaque  condone  apucl  Westmonast.  vocatus,  confessiis 
 est,  et  recognovit  fidem  suam,  sic  sentiendo  ut  sequitur,  in 
 his  artic.  21.  die  Martii.  Anno.  1531.  If  these  words  be 
 true,  it  may  be  so  thought  that  he  subscribed.  And  whether 
 he  so  did,  no  great  matter  nor  marvel,  the  iniquity  of  the  time 
 being  such,  that  either  he  must  needs  so  do,  or  else  abide  the 
 bishop's  blessing,  that  is,  cruel  sentence  of  death,  which  he  at 
 that  time  (as  himself  confessed,  preaching  at  Stamford)  was 
 loth  to  sustain,  for  such  matters  as  these  were,  unless  it  were 
 for  articles  necessary  of  his  belief ;  by  which  his  words  I  con- 
 jecture rather  that  he  did  subscribe  at  length,  albeit  it  was 
 long  before  he  could  be  brought  so  to  do.  Yet  this  by  the 
 way,  it  is  to  be  noted,  concerning  the  crafty  and  deceitful  The  crafty 
 handUng  of  these  bishops  m  his   examinations,   what  subtle  tii"Sps^ 
 
 1       .  I  J      .  .  '  m  examining 
 
 aevices  tliey  used  the  same  time  to  entrap  him  in  their  snares.  ^^If''^  ^^^'- 
 The  story    he   sheweth   forth   himself  in  a   certain   sermon 
 preached  at  Stamford  anno  1550,  Octob.  9.^ 
 
 ***** 
 And  thus  hitherto  you  have  heard  declared  the  manifold 
 troubles  of  this  godly  preacher,  in  the  time  not  only  of  his 
 being  in  the  university,  but  especially  at  his  benefice,  as  by 
 his  own  sermons  and  letters  here  above  expressed  may  appear. 
 Here  followeth  another  letter  of  his  writing  unto  king  Henry  ^ 
 where  with  most  christian  boldness  he  persuadeth  the  king, 
 that  the  scriptures  and  other  good  wholesome  books  in  the 
 Enghsh  tongue  may  be  permitted  to  the  people ;  which  books  The  bishops 
 the  bishops  at  that  time,  wickedly  conspiring  together,  went  H^nfy^s  t™e 
 about  by  a  public  and  authentic  instrument  to  suppress.  scriptures'  '^ 
 
 i  1  and  good 
 
 *****  books  in 
 
 rpi  1  English. 
 
 Ihus  have  we  discoursed  and  run  over  hitherto  the  labo- 
 rious travails,  the  painful  adventures,  and  dangerous  hazards, 
 and  manifold  plunges,  which  this  true-hearted  and  holy  ser- 
 vant of  God  suffered  among  the  pope's  friends,  and  God's 
 enemies,  for  the  gospel's  sake.  In  the  which  so  great  and  so 
 many  dangers  it  had  been  impossible  for  him  to  have  escaped 
 and  to  have  continued  so  long,  had  not  the  almighty  helping 
 hand  of  the  Highest,  as  he  stirred  him  up,  so  preserved  him 
 
 [3  See  Vol.  I.  pp.  282,  294.] 
 
 [^  See  pp.  297—309,  of  this  vol.] 
 
 [lATIMER,   II.]  ^ 
 
XVm  LIFE,     ACTS,     AND    DOINGS 
 
 through  the  favour  and  power  of  his  prince ;  who  with 
 much  favour  embraced  him,  and  with  his  mere  power  some- 
 time rescued  and  dehvered  him  out  of  the  crooked  claws  of 
 his  enemies ;  moreover  at  length  also,  through  the  procure- 
 ment partly  of  Doctor  Buttes,  partly  of  good  Cromwell, 
 whom  we  mentioned  before,  avanced  him  to  the  degree  and 
 dignity  of  a  bishop,  making  liim  the  bishop  of  Worcester, 
 which  so  continued  a  few  years,  instructing  his  diocese  ac- 
 cording to  the  duty  of  a  diligent  and  vigilant  pastor  with 
 wholesome  doctrine,  and  example  of  perfect  conversation,  duly 
 agreeing  to  the  same.  It  were  a  long  matter  to  stand  par- 
 ticularly upon  such  parts  as  might  here  be  brought  in  to  the 
 commendations  of  his  pains,  study,  readiness,  and  continual 
 carefulness  in  teaching,  preaching,  exhorting,  visiting,  cor- 
 recting, and  reforming,  either  as  his  ability  could  serve,  or 
 else  the  time  would  bear.  But  the  days  then  were  so  dan- 
 gerous and  variable,  that  he  could  not  in  all  things  do  that 
 he  would  :  yet  what  he  might  do,  that  he  performed  to  the 
 uttermost  of  his  strength ;  so  that  although  he  could  not 
 utterly  extinguish  all  the  sparkling  relics  of  old  superstition, 
 yet  he  so  wrought,  that  though  they  could  not  be  taken 
 away,  yet  they  should  be  used  with  as  little  hurt  and  with  as 
 much  profit  as  might  be.  As,  for  example,  in  this  tiling  as 
 in  divers  other  it  did  appear,  that  when  it  could  not  be 
 avoided,  but  holy  water  and  holy  bread  must  needs  be  received, 
 yet  he  so  prepared  and  instructed  them  of  his  diocese  with 
 such  informations  and  lessons,  that  in  receiving  thereof  super- 
 stition should  be  excluded,  and  some  remembrance  taken 
 thereby,  teaching  and  charging  the  ministers  of  his  diocese, 
 in  delivering  the  holy  bread  and  holy  water,  to  say  these 
 words  following^. 
 
 By  this  it  may  be  considered,  what  the  diligent  care  of 
 this  bishop  was  in  doing  the  duty  of  a  faithful  pastor  among 
 his  flock.  And  moreover  it  is  to  be  thought  that  also  he  would 
 have  brought  more  things  to  pass,  if  the  time  then  had  an- 
 swered to  his  desire :  for  he  was  not  ignorant  hoAV  the  institu- 
 tion of  holy  water  and  holy  bread  not  only  had  no  ground 
 in  scripture,  but  also  how  full  of  profane  exorcisms  and  con- 
 jurations they  were,  contrary  to  the  rule  and  learning  of  the 
 [1  See  p.  294.] 
 
OF    MASTER    HUGH    LATIMKR.  XIX 
 
 gospel.  Thus  this  good  man  with  much  dihgence  behaved 
 himself  in  his  diocese  ;  but  as  before,  both  in  the  university 
 and  at  his  benefice,  he  Avas  tossed  and  turmoiled  by  Avicked 
 and  evil-disposed  persons,  so  in  his  bishopric  also  he  was  not 
 all  clear  and  void  of  some  that  sought  his  trouble.  As  amono- 
 many  other  evil-willers,  one  especially  there  was,  and  that 
 no  small  person,  which-  accused  him  then  to  the  king  for  his 
 sermons.  The  story,  because  he  sheweth  himself  in  a  sermon 
 of  his  before  King  Edward,  I  thought  therefore  to  use  his 
 own  words,  which  be  these^ 
 
 *  *  *  *  *  ■ 
 
 Besides  this,  divers  other  conflicts  and  combats  this  godly 
 bishop  sustained  in  his  own  country  and  diocese,  in  taking  the 
 cause  of  right  and  equity  against  oppression  and  wrong.  As, 
 for  another  example,  there  was  at  that  time  not  far  from 
 the  diocese  of  Worcester  a  certain  justice  of  peace,  whom 
 here  I  will  not  name,  being  a  good  man  afterward,  and  now 
 deceased.  This  justice,  in  purchasing  of  certain  land  for  his 
 brother,  or  for  himself,  went  about  to  injure  or  damnify  a 
 poor  man,  who  maketh  his  complaint  to  master  Latimer :  he 
 first  hearing,  then  tendering  his  rightful  cause,  writeth  to  the 
 said  gentleman,  exhortmg  him  in  private  letters  to  remember 
 himself,  to  consider  the  cause,  and  to  abstain  from  injury. 
 The  justice  of  peace,  not  content  withal,  as  the  fashion  of  men 
 is  grieved  to  be  told  of  their  fault,  sendeth  word  again,  in 
 great  displeasure,  that  he  will  not  so  take  it  at  his  hands, 
 with  such  threatening  words,  &c.  Master  Latimer,  hearing 
 this,  answered  again  by  writing ;  the  copy  of  which  his  letter 
 I  thought  not  unworthy  here  of  setting  out,  either  that  the 
 virtue  of  that  gracious  man  may  appear  more  at  large,  or 
 that  other  bishops  may  take  by  him  example  of  like  stomach 
 in  like  causes,  or  that  injurious  oppressors  may  thereby  take 
 some  fruit  of  his  wholesome  admonition.  The  tenour  of  his 
 letter  written  to  the  gentleman  is  this  I 
 
 *  *  *  *  * 
 
 It  were  a  large  and  a  long  process  to  story  all  the 
 doings,  travails,  and  writings  of  this  christian  bishop,  neither 
 have  we  expressed  all  that  came  to  our  hands;  but  this  I 
 thought  sufficient  to  testify  of  the  goodness  of  this  man. 
 Thus  he  contmued  in  this  laborious  function  of  a  bishop  the 
 [2  See  Vol.  I.  pp.  134,  5.]  [3  See  p.  419.] 
 
 b—2 
 
XX  LIFE,    ACTS,    AND    DOINGS 
 
 space  of  certain  years,  till  the  coming  in  of  tlie  six  articles, 
 and  altering  of  religion.  Then  being  distressed  through  the 
 straitness  of  time,  so  that  either  he  must  lose  the  quiet  of  a 
 good  conscience,  or  else  must  forsake  his  bishopric,  he  did  of 
 his  own  free  accord  resign  and  renounce  his  pastorship.  At 
 which  time  also  Shaxton,  bishop  of  Salisbury,  resigned  also 
 with  him  his  bishopric.  And  so  these  two  remained  a  great 
 space  unbishopped,  keeping  silence  till  the  time  of  king  Ed- 
 ward of  blessed  memory.  And  yet  neither  did  Latimer  all 
 this  while  escape  without  danger  and  molestation,  as  there 
 was  no  part  or  portion  of  his  life,  in  what  state  soever  he 
 stood,  clearly  free  and  void  of  all  perturbations.  For  a 
 little  after  he  had  renounced  his  bishopric,  first,  he  was  almost 
 slain,  but  sore  bruised  with  the  fall  of  a  tree.  Then  coming 
 up  to  London  for  remedy,  he  was  molested  and  troubled  of 
 the  bishops  ;  whereby  he  was  again  in  no  little  danger,  and  at 
 Master  Lati-  length  was  cast  into  the  Tower,  where  he  continually  remained 
 
 mer  cast  into  ^  i   i  • 
 
 the  Tower,  prisoner  till  the  time  that  blessed  king  Edward  entered  his 
 crown,  by  means  whereof  the  golden  mouth  of  this  preacher, 
 long  shut  up  before,  was  now  opened  again.  And  so  he  be- 
 ginning afresh  to  set  forth  his  plough  again,  continued  all  the 
 time  of  the  said  king  labouring  in  the  Lord's  harvest  most 
 fruitfully,  discharging  his  talent,  as  well  in  divers  other  places 
 of  this  realm,  as  in  Stamford,  and  before  the  duchess  of 
 Suifolli,  whose  sermons  be  extant  and  set  forth  in  print,  as 
 also  at  London  in  the  convocation-house ;  and  especially 
 before  the  king  at  the  court,  in  the  same  place  of  the  inward 
 garden,  which  was  before  applied  to  lascivious  and  courtly 
 pastimes,  there  he  dispensed  the  fruitful  word  of  the  glorious 
 gospel  of  Jesus  Christ,  preaching  there  before  the  king  and 
 his  whole  court,  to  the  edification  of  many. 
 
 The  diligent  In  tWs  his  paiuful  travail  he  occupied  himself  all  king 
 
 travailing  of  *  i-ni  a        ^ 
 
 master  Lati-  Edward's  davs,  preaching:  for  the  most  part  every  Sunday 
 
 mer  m  king  «/     '     r  o  l  «/  « 
 
 Edwaras  twico,  to  uo  Small  shame  of  all  other  loitering  and  unpreach- 
 ing  prelates,  which  occupy  great  rooms,  and  do  httle  good  : 
 and  that  so  much  more  to  their  shame,  because  he  being  a 
 sore  bruised  man  by  the  fall  of  the  tree,  mentioned  a  little  be- 
 fore, and  above  sixty-seven  years  of  age,  took  so  little  ease  and 
 care  of  sparing  himself,  to  do  the  people  good.  Not  to  speak 
 of  here  his  indefatigable  travail  and  diligence  in  his  own 
 private  studies,  who,  notwithstanding  both  his  years  and  other 
 
 time 
 
OF    MASTER    HUGH    LATIMER.  XXI 
 
 pains  in  preaching,  every  morning  ordinarily,  winter  and 
 summer,  about  two  of  the  clock  in  the  morning  was  at  his 
 book  most  dihgently.  So  careful  was  his  heart  of  the  preser- 
 vation of  the  church,  and  the  good  success  of  the  gospel,  his 
 letters  can  testify,  wherewith  he  continually  admonished  such 
 as  then  were  in  authority  of  their  duty,  and  assisted  them 
 with  his  godly  counsel.  As  the  diligence  of  this  man  of 
 God  never  ceased,  all  the  time  of  king  Edward,  to  profit  the 
 church  both  publicly  and  privately ;  so  among  other  doings  in 
 him  to  be  noted,  this  is  not  hghtly  to  be  over-passed,  but 
 worthily  to  be  observed,  that  God  not  only  gave  unto  him 
 his  Spirit  plenteously  and  comfortably  to  preach  his  word 
 unto  his  church,  but  also  by  the  same  Spirit  he  did  most  evi- 
 dently prophesy  of  all  those  kinds  of  plagues  which  afterward  Latimer 
 
 ''■'•■'■''  r      O  prophesieth 
 
 ensued,  so  plainly,  that  if  England  ever  had  a  prophet,  he  "^at  plagues 
 
 ■'■''  "  ^  I       L  ^  are  to  come 
 
 might  seem  to  be  one.  And  as  touching  himself,  he  ever  ^^"^s^^nie 
 affirmed  that  the  preaching  of  the  gospel  would  cost  him  his 
 hfe,  to  the  which  he  no  less  cheerfully  prepared  himself, 
 than  certainly  he  was  persuaded  that  Winchester  was  kept 
 in  the  tower  for  the  same  purpose,  as  the  event  did  too  truly 
 prove  the  same.  For  after  the  death  of  the  said  blessed 
 king  Edward,  not  long  after  queen  Mary  was  proclaimed, 
 a  pursuivant  was  sent  down,  by  the  doing,  no  doubt,  of  Win-  Latimer 
 Chester,  mto  the  country,  to  call  him  up :  oi  whose  commg  London, 
 although  master  Latimer  lacked  no  forewarning,  being  pre- 
 monished  about  six  hours  before  by  one  John  Carless,  (whose 
 story  hereafter  foUoweth,)  yet  so  far  was  it  that  he  thought 
 to  escape,  that  he  prepared  himself  towards  his  journey  be- 
 fore the  said  pursuivant  came  to  his  house.  At  the  which 
 thing  when  the  pursuivant  marvelled,  seeing  him  so  prepared 
 towards  his  journey,  he  said  unto  him  :  "My  friend,  you  be  a 
 welcome  messenger  to  me ;  and  be  it  known  unto  you,  and  to 
 the  whole  world,  that  I  go  as  willingly  to  London  at  this 
 present,  being  called  by  my  prince  to  render  a  reckoning  of 
 my  doctrine,  as  ever  I  was  to  any  place  in  the  world.  And 
 I  doubt  not,  but  that  God,  as  he  hath  made  me  worthy  to 
 preach  his  word  before  two  excellent  princes,  so  he  will  able 
 me  to  witness  the  same  unto  the  third,  either  to  her  comfort 
 or  discomfort  eternally,"  &c.  At  the  wliich  time  the  pursui- 
 vant, when  he  had  delivered  his  letters,  departed,  affirming 
 that  he  had  commandment  not  to  tarry  for  liim.      By  whose 
 
ment. 
 
 XXU  ,    LIFE,    ACTS,     AND    DOINGS 
 
 sudden  departure  it  was  manifest  that  they  would  not  have 
 him  to  appear,  but  rather  to  have  fled  out  of  the  reahn. 
 They  knew  that  his  constancy  should  deface  them  in  their 
 popery,  and  confirm  the  godly  in  the  truth. 
 
 Thus  master  Latimer  being  sent  for,  and  coming  up  to 
 London  through  Smithfield,  where  merely  he  said  that  Smith- 
 field  had  long  groaned  for  him,  was  brought  before  the 
 council ;  where  he  patiently  bearing  all  the  mocks  and  taunts 
 given  him  by  the  scornful  papists,  was  cast  again  into  the 
 Tower ;  where  being  assisted  with  the  heavenly  grace  of 
 Christ,  sustained  most  patient  imprisonment  a  long  time,  not- 
 withstanding the  cruel  and  unmerciful  handUng  of  the  lordly 
 papists,  which  thought  then  their  kingdom  would  never  fall  : 
 Latimer  yet  lio  slicwcd  himsclf  not  only  patient,  but  also  cheerful,  in 
 imprison-  and  abovc  all  that  which  they  could  or  would  work  against 
 him ;  yea,  such  a  vahant  spirit  the  Lord  gave  him,  that  he 
 was  able  not  only  to  despise  the  terribleness  of  prisons  and 
 torments,  but  also  to  deride  and  laugh  to  scorn  the  doings  of 
 his  enemies.  It  is  not  unknown  to  the  ears  of  many  what  he 
 answered  to  the  lieutenant,  being  then  in  the  Tower.  For  when 
 the  lieutenant's  man  upon  a  time  came  to  him,  the  aged  father, 
 kept  without  fire  in  the  frosty  winter,  and  well  nigh  starved 
 for  cold,  merely  bade  the  man  tell  his  master,  that  if  he  did 
 not  look  the  better  to  him,  perchance  he  would  deceive  him. 
 
 The  lieutenant,  hearing  this,  bethought  himself  of  these 
 words,  and  fearino;  lest  that  indeed  he  thought  to  make  some 
 escape,  began  to  look  more  straitly  to  his  prisoner.  And 
 so  coming  to  him,  beginneth  to  charge  him  with  his  words, 
 reciting  the  same  unto  him  which  his  man  had  told  him 
 before  ;  how  that  if  he  were  not  better  looked  unto,  perchance 
 he  would  deceive  them,  &c.  "  Yea,  master  lieutenant,  so  I 
 said,"  quod  he,  "  for  you  look,  I  think,  that  I  should  burn  : 
 but  except  you  let  me  have  some  fire,  I  am  like  to  deceive 
 your  expectation  ;  for  I  am  hke  here  to  starve  for  cold." 
 
 Many  such-like  answers  and  reasons,  merry,  but  savoury, 
 proceeding  not  from  a  vain  mind,  but  from  a  constant  and 
 quiet  reason,  proceeded  from  that  man,  declaring  a  firm  and 
 stable  heart,  little  passing  for  all  this  great  blustering  of  such 
 termagants,  but  rather  deluding  the  same.  Neither  is  it  easy 
 to  say  whether  the  doings  and  proceedings  of  the  papists 
 were  more  to  be  lamented  for  their  detestable  absurdity  of 
 
OP    MASTER    HUGH    LATIMER.  XXlll 
 
 grave  persons,   or  else  more  to  be  scorned  and  derided  for 
 their  so  trifling   and   extreme  folly.      What  Democritus    or  whether  the 
 Calphurnius  could  abstain  from  laughter,  beholding  only  the  Itomgs  are 
 fashion  of  their  mass  from  the  beo-inning;  to  the  latter  end,  lamented,  or 
 
 1     1  p  •  1        1     1  .        '  to  be  derided. 
 
 With  such  turnmg,  returnmg,  halt  turnmg  and  whole  turnmg, 
 such  kissing,  bhssing,  crouching,  becking,  crossing,  knocking, 
 ducking,  washing,  rinsing,  lifting,  touching,  fingering,  whis- 
 pering, stopping,  dipping,  bowing,  hcldng,  wiping,  sleeping, 
 shifting,  with  an  hundred  things  more  ?  "What  wise  man,  I 
 say,  seeing  such  toyish  gauds,  can  keep  from  laughter  ?  And 
 what  be  all  the  pope's  doings,  with  the  Avhole  circumstance  of 
 his  reUgion  and  manner  of  his  popelings,  but  matters  almost 
 to  be  laughed  at,  &c.  ?  But  to  return  again  where  as  we  left. 
 Thus  master  Latimer  passing  a  long  time  in  the  Tower  with 
 as  much  patience  as  a  man  in  his  case  could  do,  from  thence 
 he  was  transported  to  Oxford,  with  doctor  Cranmer  arch- 
 bishop of  Canterbury,  and  master  Ridley  bishop  of  London, 
 there  to  dispute  upon  articles  sent  down  from  Gardiner 
 bishop  of  Winchester,  as  is  before  touched ;  the  manner  and 
 order  of  which  disputations  between  them  and  the  univer- 
 sity doctors  is  also  before  sufficiently  expressed.  Where  also 
 it  is  declared,  how  and  by  whom  the  said  Latimer,  with 
 his  other  fellow-prisoners,  were  condemned  after  the  disputa- 
 tions, and  so  committed  agaui  to  the  prison,  where  they  con- 
 tinued from  the  month  of  April  above-mentioned  to  this  present 
 month  of  October  :  where  they  were  most  godly  occupied, 
 either  with  brotherly  conference,  or  with  fervent  prayer, 
 or  with  fruitful  writing.  Albeit  master  Latimer,  by  reason 
 of  the  feebleness  of  his  age,  wrote  least  of  them  all  in  this 
 latter  time  of  his  imprisonment.  But  in  prayer  he  was  fer- 
 vently occupied,  wherein  oftentimes  so  long  he  continued 
 kneeling,  that  he  was  not  able  to  rise  without  help  ;  and 
 amongst  other  things,  these  were  three  principal  matters  he 
 prayed  for.  First,  that  as  God  had  appointed  him  to  be  a  Three  re- 
 preacher  of  his  word,  so  also  he  would  give  him  grace  to  n"!^tlr°Lati- 
 stand  to  his  doctrine  until  his  death,  that  he  might  give  his 
 heart-blood  for  the  same.  Secondly,  that  God  of  his  mercy 
 would  restore  his  gospel  to  England  once  again ;  and  these 
 words,  '  once  again,'  '  once  again,'  he  did  so  inculcate  and  once  again, 
 beat  into  the  ears  of  the  Lord  God,  as  though  he  had  seen  °"''^^^"- 
 God  before  him,  and  spoken  to  him  face  to  face.      The  third 
 
XXIV  LIFE,     ACTS,     AND    DOINGS 
 
 matter  was,  to  pray  for  the  preservation  of  the  queen's 
 raajestj  that  now  is ;  whom  in  his  prayer  he  was  wont  accus- 
 tomably  to  name,  and  even  Avith  tears  desired  God  to  make 
 her  a  comfort  to  his  comfortless  realm  of  England.  These 
 were  the  matters  he  prayed  for  so  earnestly  ;  neither  were 
 these  things  of  him  desired  in  vain,  as  the  good  success  there- 
 of after  following  did  declare.  For  the  Lord  most  graciously 
 did  grant  all  these  his  requests. 
 
 First,  concerning  profession,  even  in  the  most  extremity 
 the  Lord  graciously  assisted  him.  For  when  he  stood  at  the 
 stake  without  Bocardo-gate  at  Oxford,  and  the  tormentors 
 about  to  set  the  fire  upon  him,  and  upon  the  learned  and  godly 
 bishop  master  Ridley,  he  lifted  up  his  eyes  towards  heaven 
 with  an  amiable  and  comfortable  countenance,  saying  these 
 words :  Fidelis  est  Deus,  qui  non  sinit  nos  tentari  supra 
 id  quod  possumus ;  "  God  is  faithful,  Avhich  doth  not  suffer 
 us  to  be  tempted  above  our  strength."  And  so  afterwards 
 by  and  by  shed  his  blood  in  the  cause  of  Christ ;  the  which 
 blood  ran  out  of  his  heart  in  such  abundance,  that  all  those 
 that  were  present,  being  godly,  did  marvel  to  see  the  most 
 part  of  the  blood  in  his  body  so  to  be  gathered  to  his  heart, 
 and  with  such  violence  to  gush  out,  his  body  being  opened  by 
 the  force  of  the  fire :  by  the  which  thing  God  most  gra- 
 ciously granted  his  request,  which  was  that  he  might  shed  his 
 heart-blood   in  the  defence  of  the  gospel. 
 
 How  mercifully  the  Lord  heard  his  second  request,  in 
 restoring  his  gospel  once  again  to  this  realm,  these  present 
 days  can  bear  record.  And  what  then  shall  England  say 
 now  for  her  defence,  which,  so  mercifully  visited  and  re- 
 freshed with  the  word  of  God,  so  unthankfully  considereth 
 either  her  own  misery  past,  or  the  great  benefit  of  God  noAv 
 present  ?    The  Lord  be  merciful  unto  us ! 
 
 Again,  concerning  his  third  request,  it  seemeth  likewise 
 most  effectuously  granted,  to  the  great  praise  of  God,  the  fur- 
 therance of  his  gospel,  and  to  the  unspeakable  comfort  of  this 
 realm.  For  whether  at  the  request  of  liis  prayer,  or  of  other 
 God's  holy  saints,  or  whether  God  was  moved  with  the  cry 
 of  his  whole  church,  the  truth  is,  that  when  all  was  deplorate 
 and  in  a  desperate  case,  and  so  desperate  that  the  enemies 
 mightily  flourished  and  triumphed,  God"'s  word  banished, 
 Spaniards  received,  no  place  left  for  Christ's  servants  to  cover 
 
OF    MASTER    HUGH     LATIMER.  XXV 
 
 their  heads, — suddenly  the  Lord  called  to  remembrance  his 
 mercy,  and  forgetting  our  former  iniquity,  made  an  end  of 
 all  these  miseries,  and  wrought  a  marvellous  change  of  things, 
 at  the  change  whereof  she  was  appointed  and  anointed,  for 
 whom  this  grey-headed  father  Latimer  so  earnestly  prayed 
 in  his  imprisonment ;  through  whose  true,  natural,  and  impe- 
 rial crown  the  brightness  of  God's  word  was  set  up  again  to 
 confound  the  dark  and  false-visored  kingdom  of  antichrist, 
 the  true  temple  of  Christ  re-edified,  the  captivity  of  sorrow- 
 ful Christians  released,  which  so  long  was  wished  for  in  the 
 prayers  of  so  many  good  men,  specially  of  this  faithful  and 
 true  servant  of  the  Lord,  master  Latimer.  The  same  God, 
 which  at  the  request  of  his  holy  and  faithful  saints  hath 
 poured  upon  us  such  benefits  of  his  mercy,  peace,  and  tran- 
 quillity, assist  our  most  virtuous  and  christian  prince  and  her 
 subjects,  that  every  one  in  his  state  and  calhng  we  may  so 
 serve  his  glory,  and  walk  in  their  wholesome  example,  that 
 we  lose  not  that  which  they  have  obtained,  but  may  proceed 
 in  all  faithfulness  to  build  and  keep  up  the  house  and  temple 
 of  the  Lord,  to  the  advancing  of  his  glory,  and  our  everlast- 
 ing comfort  in  him  !  And  thus  much  concerning  the  prayers 
 of  master  Latimer,  to  the  which  prayers  only  he  gave  him- 
 self, as  I  said,  in  this  his  latter  imprisonment :  for  else  we 
 read  but  little  that  he  did  write  at  Oxford,  save  only  a  few 
 lines  to  one  mistress  AVilldnson  of  London,  a  godly  matron,  an  Mistress 
 exile  also  for  the  gospel  sake,  and  by  whom  divers  of  God's 
 saints  and  learned  bishops,  as  master  Hooper  the  bishop  of 
 Hereford,  master  Coverdale,  master  Latimer,  master  Cranmer, 
 with  many  more,  were  graciously  supported  and  relieved,  the 
 copy  and  effect  of  which  letter  here  followeth\ 
 
 And  thus  hast  thou,  ^-entle  reader,  the  whole  life  both  of 
 master  Ridley  and  of  master  Latimer,  two  worthy  doers  in 
 the  church  of  Christ,  severally  and  by  themselves  set  forth 
 and  described  to  thee,  with  all  their  doings,  writings,  dispu- 
 tations, sufferings,  their  painful  travails,  faithful  preachings, 
 studious  service  in  Chrisfs  church,  their  patient  imprison- 
 ment, and  constant  fortitude  in  that  which  they  had  taught, 
 with  all  other  their  proceedings  from  time  to  time,  since  their 
 first  institution  to  this  present  year  and  month  of  queen 
 [1  See  p.  444.] 
 
XXYl  LIFE,    ACTS,    AND  DOINGS  OF   MASTER  HUGH   LATIMER. 
 
 Marv,  being;  the  month   of  October,   anno   1555.      In  the 
 wliich  month  they  were  both  brought  forth  together  to  their 
 final  examination  and   execution.     Wherefore,   as   we  have 
 heretofore  declared  both  their  lives  severally  and  distinctly 
 one  from  the  other,  so  now  joining  them  both  together,  as 
 they  both  joined  together  in  one  cause  and  kind  of  suffering, 
 so  will   we  by  the  grace  of  Christ  prosecute  the  rest  that 
 remaineth  concerning  their  latter  examination,  disgrading,  and 
 constant  martyrdom,  with  the  order  and  manner  also  of  the 
 commissioners,  to   wit,   master  White,   bishop  of  Lin- 
 coln, master  Brockes,  bishop  of  Gloucester,  with 
 others,  and   what    were  their   words,  their 
 objections,  their  orations  set  out  as  it 
 was,   and  what   again   were   the 
 answers  of  these  men  to  the 
 same,    as   in  process 
 here  followeth  to 
 be  seen^ 
 (••■) 
 
 [1  See  pp.  278 — 293  of  this  volume,  and  also  the  volume  of  Bishop 
 Ridley's  works,  pp.  255—299.] 
 
LATIMER'S  FIRST  CONVERSION  AT   CAMBRIDGE. 
 
 [Printed  by  Strype^,  Eccl.  Mem.  III.  i.  368,  Oxf.    Harl.  MS.  No.  422,  Art.  12.] 
 
 When  as  it  pleased  Almighty  God  to  call  Mr  Hugh 
 Latimer  imto  the  knowledge  of  the  truth  of  God's  holy  word 
 by  the  godly  lecture  of  divinity,  read  by  Mr  Geo,  Stafford^ 
 in  the  university  school  at  Cambridge,  and  of  a  Saul  had,  as 
 it  were,  made  him  a  very  Paul ;  for  otherwise,  all  the  days 
 of  his  life  he  had  bestowed  his  time  in  the  labyrinth  study  of 
 the  school-doctors,  as  in  Dunce*,  DorbelP,  Tho.  of  Aquine*"', 
 Hugo  de  Victore",  with  such  like ;  insomuch  that,  being 
 mightily  aifected  that  way,  he  of  purpose  (perceiving  the 
 youth  of  the  university  inclined  to  the  reading  of  the  scrip- 
 tures, leaving  off  those  tedious  authors  and  kinds  of  study, 
 being  a  bachelor  of  divinity,  and  for  his  gravity  and  years 
 preferred  to  the  keeping  of  the  University  Cross,  which  no 
 man  had  to  do  withal  but  such  an  one  as  in  sanctimony  of 
 life  excelled  other)  came  into  the  Sophany^  school  among  the 
 youth,  there  gathered  together  of  daily  custom  to  keep  their 
 sophanis  and  disputations ;  and  there  most  eloquently  made 
 to  them  an  oration,  dissuading  them  from  this  new-fangled 
 kind  of  study  of  the  scriptures,  and  vehemently  persuaded 
 them  to  the  study  of  the  school-authors,  which  he  did,  not 
 long  before  that  he  was  so  mercifully  called  to  the  contrary. 
 And  as  he  felt,  by  this  his  divine  vocation,  that  all  his  other 
 study  little  profited  him,  but  was  rather  a  stumbling-block 
 
 [2  Strype  observes,  "  I  do  now  but  transcribe  from  a  writing  of 
 Ralph  Morice,  bishop  Cranmer's  secretary."] 
 
 [3  Fose,  Acts  and  Mon.  Vol.  ni.  p.  375.     Edit.  1684.] 
 
 [*  Duns  Scotus.] 
 
 [5  Nicholas  Dorbell,  a  French  Minorite,  and  a  strenuous  disciple 
 of  Scotus.     Cave,  Hist.  Liter.  Append,  p.  174.     Oxon.  1743.] 
 
 [s  Thomas  Aquinas.] 
 
 [■^  See  Cave,  Tom.  ii.  pp.  207  et  seq.] 
 
 [*  Or  Sophister,  now  abbreviated  into  Soph.  This  terai  designated, 
 at  that  time,  a  student  who,  having  completed  his  studies  in  logic,  was 
 authorised  to  take  part  in  the  disputations  in  the  public  schools  of  the 
 university.] 
 
XXVUl  LATIMER  S    FIRST    CONVERSION 
 
 unto  him  then  intending  to  preacli  to  the  world  the  sincere 
 doctrine  of  the  gospel ;  so  he  mightily,  tracting  no  time, 
 preached  daily  in  the  university  of  Cambridge,  both  in  Eng- 
 lish and  ad  clerum,  to  the  great  admiration  of  all  men  that 
 aforetime  had  known  him  of  a  contrary  severe  opinion. 
 Insomuch  that  bishop  West\  then  bishop  of  Ely,  hearing  of 
 this  Mr  Latimer's  conversion  ^  determined  with  himself  to 
 come  to  hear  him  preach ;  but  that  should  be  sudden,  and 
 withouten  any  intelligence  to  be  given  to  Latimer.  And  so  it 
 came  to  pass,  that  on  a  time  when  Mr  Latimer  had  prepared 
 to  preach  in  the  university  church  a  sermon  ad  clerum,  in 
 Latin,  the  bishop,  hearing  thereof,  came  secretly  and  suddenly 
 from  Ely,  and  entered  into  the  university  church,  accom- 
 panied with  certain  men  of  worship  (Latimer  being  then 
 well  entered  into  his  sermon) ;  whose  approach  being  honour- 
 able, Latimer  gave  place,  and  surceased  from  farther  speaking 
 until  the  bishop  and  his  retinue  were  quietly  placed.  That 
 done,  after  a  good  pause,  Latimer  beginneth  to  speak  to  his 
 auditory  after  this  sort :  "  It  is  of  congruence  meet"  (quoth 
 he)  "that  a  new  auditory,  namely  being ^  more  honourable, 
 requireth  a  new  theme,  being  a  new  argument  to  entreat  of. 
 Therefore  it  behoveth  me  now  to  divert  from  mine  intended 
 purpose,  and  somewhat  to  entreat  of  the  honorable  estate  of 
 a  bishop.  Therefore  let  this  be  the  theme,  (quoth  he) 
 Christus  existens  pontifex  futurorum  bonorum,  ^-c."  This 
 text  he  so  fruitfully^  handled,  expounding  every  word,  and 
 setting  forth  the  office  of  Christ  so  sincerely,  as  the  true  and 
 perfect  pattern  unto  all  other  bishops  that  should  succeed 
 him  in  his  church,  that  the  bishop  then  present  might  well 
 think  of  himself  that  he,  nor  none  of  his  fellows,  were  of 
 that  race  of  bishops  which  Christ  meant  to  have  succeed  in 
 his  church,  but  rather  of  the  fellowship  of  Caiaphas  and 
 Annas. 
 
 This  notwithstanding,  the  bishop,  being  a  very  wise  and 
 pohtique  worldly  man,  after  the  sermon  finished  called  to  him 
 JNIr  Latimer,  and  said,  "  Mr  Latimer,  I  heartily  thank  you  for 
 
 [1  Nicholas  West,  bishop  of  Ely,  1515—1533.    Godwin,  De  Pisesul. 
 pp.  271,  et  seq.     Edit.  Richardson.] 
 [2  new  conversion.     Harl.  MS.] 
 [3  audience  being  namely.     Harl.  MS.] 
 [i  so  fruitfully  he.     Harl.  iMS.] 
 
AT    CAMBRIDGE.  XXIX 
 
 your  good  sermon;  assuring  you  that,  if  you  will  do  one 
 thing  at  my  request,  I  will  kneel  down  and  kiss  your  foot^ 
 for  the  good  admonition  that  I  have  received  of  your  sermon; 
 assuring  you  that  I  never  heard  mine  office  so  well  and  so 
 substantially  declared  before  this  time."  "  What  is  your 
 lordship's  pleasure  that  I  should  do  for  you?"  quoth  JNlr 
 Latimer.  "  Marry,"  quoth  the  bishop,  "  that  you  will  preach 
 me,  in  this  place,  one  sermon  against  Martin  Luther  and  his 
 doctrine."  Said  then  Mr  Latimer  again,  "  My  lord,  I  am 
 not  acquainted  with  the  doctrine  of  Luther;  nor  are  we 
 permitted^  here  to  read  his  works;  and  therefore  it  were 
 but  a  vain  thing  for  me  to  refute  his  doctrine,  not  under- 
 standing what  he  hath  written,  nor  what  opinion  he  holdeth. 
 Sure  I  am,"  quoth  Latimer,  "  that  I  have  preached  before 
 you  this  day  no  man's  doctrine,  but  only  the  doctrine  of  God 
 out  of  the  scriptures.  And  if  Luther  do  none  otherwise  than 
 I  have  done,  there  needeth  no  confutation  of  his  doctrine. 
 Otherwise,  when  I  understand  that  he  doth  teach  against 
 the  scripture,  I  will  be  ready  with  all  my  heart  to  confound 
 his  doctrine,  as  much  as  lieth  in  me."  "  Well,  well,  Mr 
 Latimer,  I  perceive  that  you  somewhat  smell  of  the  pan ; 
 you  will  repent  this  gear  one  day."  And  so  the  bishop, 
 never  a  whit  amended  by  the  sermon,  practised  with  Mr 
 Latimer  from  that  day  forwards  to  put  him  to  silence;  in- 
 somuch that  grievous  complaint  was  made  of  him  by  divers 
 papists  of  the  university,  as  by  Mr  Tirrell  [fellow  of  the 
 king's  hall]  and  others,  unto  cardinal  Wolsey,  that  he  preached 
 very  seditious  doctrine,  infecting  the  youth  of  the  university 
 with  Luther's  opinions.  Whereupon  the  cardinal  sent  for 
 him  to  York  place ;  and  there  attending  upon  the  cardinal's 
 pleasure  he  was  called  before  him  into  his  inner  chamber  by 
 the  sound  of  a  httle  bell,  which  the  cardinal  used  to  rino* 
 when  any  person  should  come  or  approach  unto  him.  When 
 Mr  Latimer  was  before  him,  he  well  advised  him,  and  said, 
 "  Is  your  name  Latimer  ?"  "  Yea,  forsooth,"  quoth  Latimer. 
 "You  seem,"  quoth  the  cardinal,  "that  you  are  of  good 
 years  nor  no  babe,  but  one  that  should  wisely  and  soberly 
 use  yourself  in  all  your  domgs ;  and  yet  it  is  reported  to 
 me  of  you,  that  you  are  much  infected  with  this  new  fan- 
 
 [5  feet,  Harl.  MS.] 
 
 [6  nor  we  are  not  permitted,  Harl.  MS.] 
 
XXX  LATIMER  S    FIRST    CONVERSION 
 
 tastical  doctrine  of  Luther  and  such  like  heretics ;  that  you' 
 do  very  much  harm  among  the  youth,  and  other  hght  heads, 
 "with  your  doctrine."  Said  Mr  Latimer  again,  "  Your  grace 
 is  misinformed;  for  I  ought  to  have  some  more  knowledge 
 than  to  be  so  simply  reported  of,  by  reason  that  I  have 
 studied  in  my  time  both  of  the  ancient  doctors  of  the  church 
 and  also  of  the  school-doctors."  "  Marry,  that  is  well  said," 
 quoth  the  cardinal ;  "I  am  glad  to  hear  that  of  you ;  and 
 therefore,"  quoth  the  cardinal,  "Mr  doctor  Capon',  and  you 
 Mr  doctor  Marshal,  (both^  being  there  present,)  say  you  some- 
 what to  Mr  Latimer  touching  some  question  in  Dunce." 
 Whereupon  Dr  Capon  propounded  a  question  to  Mr  Latimer. 
 Mr  Latimer,  being  fresh  then  of  memory,  and  not  discon- 
 tinued from  study  as  those  two  doctors  had  been^,  answered 
 very  roundly ;  somewhat  helping  them  to  cite  their  own 
 allegations  rightly,  where  they  had  not  truly  nor  perfectly 
 alleged  them.  The  cardinal,  perceiving  the  ripe  and  ready 
 answering  of  Latimer,  said,  "  What  mean  you,  my  masters, 
 to  bring  such  a  man  before  me  into  accusation?  I  had 
 thought  that  he  had  been  some  light-headed  fellow  that 
 never  studied  such  kind  of  doctrine  as  the  school-doctors  are. 
 I  pray  thee,  Latimer,  tell  me  the  cause  why  the  bishop  of 
 Ely  and  other  doth  mislike  thy  preachings :  tell  me  the  truth, 
 and  I  will  bear  with  thee  upon  amendment.""  Quoth  Latimer, 
 "  Your  grace  must  understand  that  the  bishop  of  Ely  cannot 
 favour  me,  for  that  not  long  ago  I  preached  before  him  in 
 Cambridge  a  sermon  of  this  text,  Christus  existens  poiitifex, 
 etc.,  wherein  I  described  the  office*  of  a  bishop  so  uprightly 
 as  I  might,  according  to  the  text,  that  never  after  he  could 
 abide  me ;  but  hath  not  only  forbidden  me  to  preach  in  his 
 diocese,  but  also  found  the  means  to  inhibit  me  from  preach- 
 ing in  the  university."  "  I  pray  you  tell  me,"  quoth  the 
 cardinal,  "what  thou  didst  preach  before  him  upon  that 
 text?"  Mr  Latimer  plainly  and  simply  (committing  his 
 cause  unto  Almighty  God,  who  is  director  of  princes'  hearts) 
 declared  unto  the  cardinal  the  whole  effect  of  his  sermon 
 
 [1  Caponer,  Ilarl.  MS.] 
 [2  as  I  suppose,  both  being,  Harl.  MS.] 
 
 [^  Dr  Capon  seems  to  have  iiroceeded  to  his  doctor's  degree  in 
 1517  ;  Dr  Marshall  in  1533.] 
 [4  estate,  Harl.  MS.] 
 
AT    CAMBRIDGE.  XXXl 
 
 preached  before  the  bishop  of  Ely.  The  cardinal,  nothing 
 at  all  misliking  the  doctrine  of  the  word  of  God  that  Latimer 
 had  preached,  said  unto  him,  "  Did  you  not  preach  any  other 
 doctrine  than  you  have  rehearsed?"  "No,  surely,"  said 
 Latimer.  And,  examining  thoroughly  with  the  doctors  what 
 else  could  be  objected  against  him,  the  cardinal  said  unto 
 Mr  Latimer,  "  K  the  bishop  of  Ely  cannot  abide  such  doctrine 
 as  you  have  here  repeated,  you  shall  have  my  licence,  and 
 shall  preach  it  unto  his  beard,  let  lum  say  what  he  wiU." 
 And  thereupon,  after  a  gentle  monition  given  unto  Mr 
 Latimer,  the  cardhial  discharged  him  with  his  licence  home 
 to  preach  throughout  England. 
 
 Now,  when  Latimer  came  to  Cambridge,  every  man 
 thought  there  that  he  had  been  utterly  put  to  silence.  Not- 
 withstanding, the  next  holiday  after,  he  entered  into  the 
 pulpit,  and  shewed  his  licence,  contrary  to  all  men's  ^  ex- 
 pectation. ^  Not  long  after,  it  chanced  the  cardinal  to  fall 
 into  the  king's  displeasure;  whereupon  divers  report  that 
 Mr  Latimer's  licence  was  extincted.  Mr  Latimer,  answer- 
 ing thereunto  in  the  pulpit,  said,  "Where  ye  think  that  my 
 licence  decayeth  with  my  lord  cardinal's  temporal  tall,  I 
 take  It  nothmg  so.  For  he  being,  I  trust,  reconciled  to  God 
 from  his  pomp  and  vanities,  I  now  set  more  by  his  licence 
 than  ever  I  did  before,  when  he  was  in  his  most  felicity." 
 
 [5  all  expectation,  Harl.  MS.] 
 
CORRIGENDA. 
 
 Some  facts,  which  the  Editor  overlooked  at  the  time,  lead  him  to  believe 
 that  the  examination  of  Lambert,  mentioned  Vol.  i.  p.  x.  should  have  been 
 placed  at  least  a  year  earlier  in  the  history  of  Bishop  Latimer. 
 
 p.  312,  line  6  from  the  bottom,  for  "derogating  to"  read  "derogating  from". 
 
THE   SIXTH    SERMON,   PREACHED   ON    THE   FIRST  SUNDAY 
 IN  ADVENT,  1552,  BY  MASTER  HUGH  LATIMER. 
 
 ROMANS  XIII.  [8,  9.] 
 
 Owe  nothing  to  any  man  but  this,  that  ye  love  one  another :    for  This  Epistle 
 he  that  loveth  another  fulfilleth  the  law.     For  this  command-  church'the  ^ 
 ment,  Thou  shalt  not  commit  adultery :    Thou  shalt  not  kill :  fnllvent^^ 
 Thou  shalt  not  steal :  Thou  shalt  not  bear  false  witness :  Thou 
 shalt  not  lust,  and  so  forth ;  if  there  be  any  other  command- 
 ment, it  is  all  comprehended  in  this  saying. 
 
 As  for  the  first  part  of  this  epistle,  we  have'  spoken  of 
 it  before.      For  St  Paul  entreateth  of  love ;   and  I  told  you  a  debt  that 
 
 iiGV6r  cciTi  bs 
 
 how-  that  love  is  a  tiling  which  we  owe^  one  to  another ;  and  aiipaid. 
 we  are  never  quit*  of  this  debt,  we  can  never  discharge  our- 
 selves  of  it :    for  as  long  as  we  hve  we  are  in  that  debt. 
 I  will  not  tarry  now  to  entreat  of  it ;   for  I  told  you,  since 
 I  came  into  this  country,  certain  special  properties  of  this 
 love.      Therefore,  I  will  only  desire  you  to  consider,  that  this 
 love  is  the  livery  of  Christ ;   they  that  have  this  livery  be  Love  is 
 his  servants.     Again,  they  that  have  it  not,  be  the  servants  uvery." 
 of  the  devil;  for  Christ  saith,  "By  this  they  shall  know  that  John  xiii. 
 ye  be  my  disciples,  if  ye  love  one  another."     They  that  bear 
 ill  will,  hatred,  and  malice,  to  their  neighbours  be  the  devil's 
 servants.      And   whatsoever   such   men   do   that   hate  their 
 neighbours,  pleaseth  not  God ;   God  abhorreth  it ;  they  and 
 all  their  doings  stink  before  liim.     For  if  we  would  go  about  i  cor.  xiii. 
 to  sacrifice  and  offer  unto  God  a  great  part  of  om^  substance, 
 if  we  lack  love,  it  is  all  to  no  purpose ;  he  abhorreth  all  our 
 doings :    therefore  our   Saviour  giveth  us  warning,  that  we 
 shall  know  that  our  doings  please  not  God  when  we  are  out 
 of  charity  with  our  neighbour,  have  grieved,  or  injured  him. 
 These  be  his  words  :  "  Therefore  if  thou  offer  est  thy  gift  at  Matt.  v. 
 the  altar,  and  there  rememberest  that  thy  brother  hath  ought 
 
 [1  elsewhere  spoken,  1607.]  P  plainly  how,  1607.] 
 
 [3  every  one  of  us  in  duty  oweth,  1607.] 
 [■*  freely  quit,  1607.] 
 
 [lATIMER,   II.] 
 
2  SERMONS    PUEACilED     IN     LrNCOLNSHIliE.  [yEIl.M. 
 
 against  thee,  leave'  thy  offering  before  the  altar,  and  go  thy 
 
 way  first,  and  be  reconciled  to  thy  brother,  and  then  come 
 
 and  offer  thy  gift."     For  certain  it  is,  that  when  we  be 
 
 without  love  and  charity,  we  please  not  God  at  all,  neither 
 
 in  sacrifices  or  any  manner  of  things.     Therefore  I  desire 
 
 you,  call  to  remembrance  what  I  said  at  the  same  time  when 
 
 I  entreated  of  love ;  for  I  tell  you  God  will  not  be  mocked : 
 
 wemustiove  it  is  not  ouough  to  prctoud  a  love  and  charity  with  our 
 
 whole  heart,  moutli,  and  to  speak  fair,  and  in  our  hearts  to  hate  our 
 
 neighbour ;  this  is  naught.      We  should  not  only  speak  well 
 
 by  our  neighbour,  but  also  we  should  love  him  indeed ;  we 
 
 should  help  him  in  his  need ;  should  forgive  him  with  all  our 
 
 hearts,  when  he  hath  done  any  thing  against  us :  for  if  he 
 
 needeth  help,  and  I  help  him  not,  being  able,  then  my  love 
 
 Love  must  be  is  not  porfoct.     For  the  right  love  sheweth  herself  by  the 
 
 our  works,     outward  works  :  like  as  St  James  saith,  "  Shew  me  thy  faith 
 
 by  thy  works;"  so  I  say  unto  you,  shew  your  love  by  your 
 
 works.     Now  to  the  other  matters. 
 
 "  This  also,   we  know  the  season,  how  that  it  is  time 
 
 that  we  should  now  awake  out  of  sleep ;    for  now  is  our 
 
 salvation  nearer  than  when  we  beheved.    The  night  is  passed, 
 
 the  day  is  come  nigh :  let  us  therefore  cast  away  the  deeds 
 
 of  darkness,  and  let  us  put  on  the  armour  of  light ;  let  us 
 
 walk  honestly,  as  it  were  in  the  day-light ;  not  in  eating  and 
 
 drinking,  neither  in  chambering  and  wantonness,   neither  in 
 
 strife  and  envying ;  but  put  ye  on  the  Lord  Jesus  Christ, 
 
 and  make  not  provision  for  the  flesh,  to  fulfil  the  lusts  of  it." 
 
 Here  St  Paul  requireth  a  great  thing  of  us,  namely,  that 
 
 we  should  awake  from  sleep.  He  argueth  of  the  circumstances 
 
 Two  manner  of  the  time.     But  that  sleep  of  which  he  speaketh  is  specially 
 
 forbidden,     a  spiHtual  slccp,  the  sleep  of  the  soul :    yet  we  may  learn  by 
 
 this  text,  that  too  much  sluggishness  of  the  body  is  naught 
 
 and  wicked ;  to  spend  that  good  time  which  God  hath  given 
 
 us  to  do  good  in,  to  spend  it,  I  say,  in  sleeping.     For  we 
 
 ought  to  keep  a  measure,  as  well  in  sleeping  as  in  eating  and 
 
 drinking ;  and  we  please  God  as  well  in  sleeping  our  natural 
 
 sleep,  as  in  eating  and  drinking ;   but  we  must  see  that  we 
 
 must^behad  ^ssp  a  mcasure,  that  we  give  ourselves  not  to  much  sluggish- 
 
 in  all  things,  j^ggg^      p^p  ]^]^q  ^^  y^Q  jj^^j  j^q^.  ^busc  meat  and  drink,  so  we 
 
 •may  not  abuse  sleeping,  to  turn  our  natural  sleep  into  slug- 
 ['  leave  there,  1562.] 
 
XXX.]      ox  THK   KPISTLE   FOR  THE   FIRST  SUNDAY   IN   AUVEXT.  3 
 
 gishness.  But  St  Paul  speaketh  here  specially  of  the  sleep 
 of  the  soul ;  that  is,  of  sin  and  Avickedness,  which  is  called  in 
 scriptui'e  sleep  or  darkness,  from  which  sleep  St  Paul  would 
 have  us  to  rise.  "  For  our  salvation  is  come  nearer."  How 
 chanceth  it  that  St  Paul  saith,  that  our  salvation  is  come  oursauation 
 nearer?     Do  we  not  believe  now  as  the  prophets  and  patri- thamtwasat 
 
 ^       ^  ^  the  first. 
 
 archs  did  ?  and  how  is  then  our  salvation  come  nearer  ?  You 
 must  understand  that  there  be  two  times  from  the  beginning: 
 the  first  time  was  from  the  beginning  of  the  world  till  Christ's 
 coming ;  the  other  time  is  since  he  came.  For  when  he  came, 
 he  wrought  the  work  of  our  salvation,  and  taught  us  the  way 
 to  heaven ;  suffered  that  pain  for  us  wliich  we  should  have 
 suffered  in  hell  world  without  end,  and  rose  again  from  the 
 death,  declaring  liis  resurrection  unto  his  disciples ;  and  so 
 ascended  into  heaven,  where  he  sitteth  at  the  right  hand  of 
 God  his  Father,  where  he  with  his  intercession  applieth  unto 
 us  which  believe  in  him  his  passion  and  all  his  merits;  so 
 that  all  that  believe  in  him  shall  be  quit  from  their  sins.  For 
 his  passion  is  profitable  only  unto  them  that  beheve :  not- 
 withstanding that  his  death  might  be  sufficient  for  all  the  Christ's  death 
 whole  world,  yet  for  all  that  no  man  shall  enjoy  that  same  none  that 
 
 i_  />        1  1  1  IT  •        1  •  1  •     believe  not. 
 
 benefit,  but  only  they  that  believe  m  him ;  that  put  their 
 hope,  trust,  and  confidence  in  liim.  Now  therefore  St  Paul 
 saith,  "  Our  salvation  is  come  nearer,"  because  Christ  is  come 
 already,  and  maketh  intercession  for  us.  All  they  that  were 
 before  his  coming,  as  the  patriarchs  and  prophets,  and  all 
 other  faitliful,  they  believed  that  he  should  come,  but  so  do 
 not  we :  we  beheve  that  he  is  come  already,  and  hath  ful- 
 filled all  things.  The  Jews,  which  are  at  our  time,  believe 
 that  he  shall  come :  but  they  tarry  in  vain ;  their  faith  is 
 a  deceitful  faith,  because  it  is  against  God's  word;  for 
 Christ  is  not  to  be  looked  for  to  come  again  and  suffer. 
 No,  not  so ;  but  he  will  come  again  to  judge  both  the  quick 
 and  the  dead. 
 
 Our  Saviour  Christ  was  revealed  long  before  he  came  to  Christ  was 
 suffer.  First  in  Paradise,  when  God  spake  of  the  woman's  seed ;  before  he 
 
 1        '  1      y-1  1  came. 
 
 and  said,  Confer et  caput  serpentis,  "  The  seed  of  the  woman 
 shall  break  the  serpent's  head,"     And  this  was  a  gospel,  a 
 glad  tidings :  for  the  serpent  had  deceived  Adam  and  Eve,  The  gospei 
 and  brought  them  from  their  felicity,  to  which  they  were  jn  Paradise. 
 created :  so  that  Adam  and  Eve  could  not  help  themselves, 
 
 1—2 
 
4  SERMONS    PREACHED    IN    LINCOI.NSHITtK.  [sERM. 
 
 nor  amend  the  matter.  Now  then  cometh  God  with  his 
 gospel,  and  promiseth  that  there  shall  be  one  born  of  a 
 woman,  which  shall  quash  the  serpent's  head ;  and  this  was 
 a  gospel.  And  no  doubt  as  many  as  did  believe  these  words, 
 and  did  put  their  hope  in  the  seed  of  the  woman,  and  believed 
 to  be  delivered  from  their  sins  through  that  seed, — as  many, 
 I  say,  as  behoved  so,  were  saved ;  as  Seth,  Enoch,  and  other 
 good  and  godly  men,  which  were  at  that  time :  but  there  was 
 The  most      not  a  great  number  of  those  ;  for  the  most  part  ever  was  the 
 
 part  are  . 
 
 ever  the  WOrst. 
 
 Further,  this  gospel  was  revealed  unto  Abraham,  when 
 God  did  promise  him,  saying.  In  semine  tuo  benedicentur 
 omnes  gentes ;  "In  thy  seed  all  nations  shall  be  blessed :"  so 
 that  it  appeared,  that  without  Christ  we  are  under  the  curse 
 of  God ;  and  again,  by  Christ  we  have  the  benediction  of 
 God.  Likewise,  this  gospel  was  opened  unto  David,  and  all 
 Theprophets'  \\^q  holv  prophets.     Tliev  spake  of  this  gospel,  and  taught 
 
 sayings  were  i/ii  i/i  oi'  o 
 
 obl^ure"^  the  people  to  look  for  their  Saviour  ;  but  their  sayings  and 
 prophecies  were  somewhat  dark  and  obscure.  Now  when  he 
 came  and  dwelt  amongst  us,  and  shewed  us  the  way  to 
 heaven,  with  his  own  mouth  he  taught  us  this  gospel,  and 
 suffered  his  painful  passion  for  us :  this  was  a  more  clearer 
 revelation   than  the   prophets    had.      Therefore    Christ   our 
 
 \\M.  xiii  Saviour  saith  to  his  disciples,  "  Happy  are  the  eyes  which 
 see  those  things  which  ye  see  :  for  I  tell  you,  that  many 
 prophets  and  kings  have  desired  to  see  those  things  which  ye 
 see,  and  have  not  seen  them,  and  to  hear  those  things  which 
 ye  hear,  and  have,  not  heard  them."     But  wherefore  were 
 
 To  see  Christ  thcv  Called  blcsscd  ?     That  they  saw  him  ?     Then,  if  the 
 
 maketh  ''  '^       , 
 
 blessed.  blossednoss  stand  m  the  outAvard  seeing,  then  Adam  and  Eve, 
 and  all  the  prophets  were  not  blessed,  but  cursed.  If  the 
 blessedness  standeth  in  the  bodily  sight,  then  the  brute  beasts 
 were  blessed  which  saw  him ;  the  ass  whereupon  he  rode  Avas 
 blessed ;  yea,  his  very  enemies,  Annas  and  Caiaphas,  and 
 Pilate,  and  other  that  consented  unto  his  death,  were  blessed. 
 But  it  is  not  so:  ye  must  understand  that  our  Saviour  in  that 
 manner  of  speaking  puttcth  only  a  difference  between  the 
 times.  For  at  that  time  when  ho  was  here  on  earth,  he  was 
 more  clear  revealed  than  afore,  when  he  was  only  promised 
 to  come.  When  he  did  miracles,  cast  out  devils,  healed  the 
 sick,  it  was  a  more  clearer  revelation  than  when  God  said, 
 
XXX.  j     ON   THE   EPISTLE   FOR   THE   FIRST  SUNDAY   IN    ADVENT.  5 
 
 Semen  mulieris  conteret  caput  serpentis ;  "  The  seed  of  the 
 woman  shall  break  the  head  of  the  serpent."  When  John 
 Baptist  pointed  and  shewed  him  with  his  finger,  it  could  be 
 better  understood  than  the  prophecies  which  were  spoken  of 
 him.  Therefore,  this  blessedness  whereof  Christ  speak eth,  The  differ- 
 and  St  Paul,  when  he  saith  that  "  our  salvation  is  come  time  wherein 
 nearer,"  must  be  understood  of  the  diversity  of  the  time  :  for  diversely 
 
 ,  ''  revealed. 
 
 Christ  was  clearer  revealed  In  the  end  of  the  world  than 
 Ijcfore.  But  as  touching  the  blessedness  which  we  have  by 
 Christ,  it  was  alike  at  all  times ;  for  it  stood  Adam  in  good 
 stead  to  beUeve  the  first  promise  which  God  made  unto  him, 
 and  he  was  as  well  saved  by  it,  in  behoving  that  Christ 
 should  come,  as  we  be  which  believe  that  he  is  come,  and 
 hath  suffered  for  us.  So,  hkewise,  the  prophets  were  saved 
 in  believing  that  he  should  come  and  suffer,  and  deliver  man- 
 kind by  his  most  painful  death.  But  now,  smce  he  is  come 
 indeed,  and  hath  overcome  the  devil,  and  redeemed  our  sins, 
 suffered  the  pains,  not  for  his  own  sake,  but  for  our  sakes  ; 
 (for  he  himself  had  no  sin  at  all,  he  suffered  to  deliver  us  Christ  had  no 
 
 ...  -  .  -  sin,  but  took 
 
 irom  everlasting  damnation :  he  took  our  sins,  and  gave  us  our  sin  and 
 
 ~  _  ,  '-'  gave  us  his 
 
 his  righteousness ;)  now,  since  that  all  these  things  are  done  nghteous- 
 
 o  '-'  '  o  ness. 
 
 and    fulfilled,    therefore   saith   Paul,  Propius  nos   est  salus 
 nunc,  quam  tunc  cum  credebatur ;   "  Our  salvation  is  come 
 nearer  now,  than  when  we  believed :"   taking  occasion  of  the 
 time,  to  move  us  to  rise  from  our  sleep ;  as  Avho  say,  "  Christ 
 is  come  now,  he  hath  fulfilled  all  things,  of  which  things  the 
 prophets  have  spoken ;   now  therefore  arise  from  your  sins." 
 The  same  sleep  of  Avhich  St  Paul  speaketh  here,  is  the  sleep  it  is* 
 of  sin,  a  spiritual  sleep,  not  a  natm^al  sleep  of  the  body  :  as  ifp^^l'f '  a,,. 
 for  the  natural  sleep,  it  is  lawful  for  us  to  sleep  and  to  take  ^^^  °^- 
 our  rest,  when  we  do  it  measurably  ;  not  too  much  setting 
 aside  our  business,  whereunto  God  hath  called  us,  and  do 
 nothing  but  play  the  sluggards :   when  we  do  so,  then  we  do 
 naught,   and   sin   against   God.      Therefore  we  must  awake 
 from  the  sinful  sleep,  we  must  set  aside  slotlifulness,  with  all 
 other  vices  and  sins. 
 
 But  I  pray  you,  what  is  sin  ?     I  think  there  be  many  what  m\  is. 
 which  can  commit  sm,  and  do  wickedly ;  but  I  think  there  be 
 but  foAV  of  those  which  know  what  is  sin.   Therefore  I  Avill  tell 
 you  what  is  sin  :  all  that  that  is  done  against  the  laws  of  God, 
 contrary  to  his  will  and  pleasure,  that  is  sin  and  wickedness. 
 
6  SEKMONS    PREACHED     IX    LINCOLNSHIRE.  [sERM. 
 
 Two  manner  '^qmv  there  be  two  manner  of  laws.      There  be  general  laws, 
 
 of  laws,  O  ^  ' 
 
 f  edaV  '^"'*  pertaining  to  every  man  and  woman,  and  there  be  special  laws. 
 The  general  laws  are  comprehended  in  the  ten  command- 
 ments, which  ten  commandments  are  comprehended  in  the 
 law  of  love,  "  Thou  shalt  love  God  with  all  thy  heart,  &c. 
 And  thy  neighbour  as  thyself."  These  be  general  laws. 
 Now  then  there  be  special  laws,  which  teach  us  how  every 
 man  and  woman  shall  live  in  their  calling,  whereunto  God 
 hath  called  them.  These  laws  teach  how  raao;istrates  shall 
 do  their  duty  ;  execute  justice,  punish  the  wicked,  defend  the 
 good ;  to  see  that  the  commonwealth  be  well  ordered,  and 
 governed ;  that  the  people  live  godly,  every  man  in  his  call- 
 ing. So  likewise  married  folk  have  their  special  calling  and 
 laws.  There  is  appointed  in  scripture  how  the  man  shall 
 nourish  his  wife,  rule  her  with  all  lenity  and  friendliness :  the 
 woman,  likewise,  shall  obey  her  husband,  be  loving  and  kind 
 towards  him.  So  masters  ought  to  do  according  unto  their 
 calling ;  that  is,  to  rule  their  house  well  and  godly  ;  to  see 
 that  their  servants  be  well  occupied,  and  to  let  them  have 
 their  meat,  and  drink,  and  Avages.  So  servants  have  their 
 laws ;  that  is,  to  obey  their  masters ;  to  do  diligently  all 
 business  whatsoever  their  masters  command  mito  them,  so  far 
 
 No  obedience  as  it  is  not  agalnst  God :  for  when  a  master  will  command 
 unto  his  servants  to  do  such  things,  which  are  against  God, 
 then  the  servant  ought  not  to  obey,  to  do  those  things. 
 
 Now  whosoever  transgresseth  these  laws,  either  the  ge- 
 neral or  the  special  laws,  he  sinneth :  and  that  which  is  done 
 
 Learn  to  find  coutrarv  to  tlioso  laws,   is  sin.      When  ye  will  know  now, 
 
 Mil  enough.  ''  .  i  •  i  i  i 
 
 whether  ye  have  smned  or  not,  see  and  consider  these  laws, 
 
 and  then  go  into  thy  heart  and  consider  thy  living,  how  thou 
 
 hast  spent  all  thy  days :  iP  thou  dost  so,  no  doubt  thou  shalt 
 
 Tiie  law  is  a  find  innumerable  sins  done  against  these  laws.     For  the  law 
 
 looking-glass.  _  ^  " 
 
 of  God  is  a  glass,  wherein  a  man  may  see  his  spots  and  nlth- 
 iness :  therefore,  when  we  sec  them,  let  us  abhor  them  and 
 leave  them ;  let  us  be  sorry  for  that  which  is  passed,  and  let 
 us  take  a  good  purpose  to  leave  all  sins  from  hencefor- 
 Avard. 
 
 And  this  is  it  that  St  Paul  saith,  "  Let  us  arise  from  the 
 sleep  of  sin  and  wickedness,  for  our  salvation  is  come  nearer ; 
 our  Saviour  he  is  clearly  opened  unto  us  ;   he  hath  suffered 
 ['   wlion,  1562.] 
 
XXX  ]     ON  THE   EPISTLE   FOR  THE  FIRST   SUNDAY   IN   ADVENT.  7 
 
 for  US  already,  and  fulfilled  the  law  to  the  uttermost,  and  so 
 by  his  fulfilling  taken  away  the  curse  of  the  laAv." 
 
 But  there  be  two  manner  of  sins  :  there  is  a  deadly  Two  manner 
 sin,  and  a  venial  sin  ;  that  is,  sins  that  be  pardonable,  and  °^""'' 
 sins  that  be  not  pardonable.  Now  how  shall  we  know  which 
 be  venial  sins,  or  which  be  not  ?  for  it  is  good  to  know  them, 
 and  so  to  keep  us  from  them.  When  ye  will  know  which 
 be  deadly  sins  or  not,  you  must  first  understand,  that  there 
 be  two  manner  of  men :   when  I  say  men,  I  understand  also  under  the 
 
 __„      J.1      i     •  11  1   •      1  -1  ■,     .,  .  ,  name  of  m( 
 
 women,  that  is,  all  mankind :  and  so  doth  scripture  under-  womraare™ 
 stand  women"  by  this  word  men ;    for  else  we  should  not  ^'''^"'"'^ 
 find  in  scripture  that  we  should  baptize  women,  for  the  scrip- 
 ture saith,  Baptizate  eos,  "  Baptize  them."      He  speaketh  in 
 the  mascuhne  gender  only.     Also^  Nisi  quis  renatus  fuerit 
 ex  spiritu  et  aqua,  "  Except  a  man  be  born  again  through 
 spirit  and  water."      Here  is  made  no  mention  of  women,  yet 
 they  be  understood  in  it :  for  the  salvation  and  everlasting 
 life   pertaineth  as  well  unto  faithful  women  as  it  doth  unto 
 faithful  men  ;    for   he   suffered   as   well   for  the  Avomen,   as 
 he  did  for  the  men.       God  would  have   them   both   to   be 
 saved,  the  men  and  the  women :   so  ye  see  that  this  word  The  word 
 men  signifieth  or  containeth  both  kinds  ^  the  men  and  the  b^hman 
 women,  at  some  tunes,  though  not  always.     But  I  say  there 
 be  two  manner  of  men :  some  there  be  that  be  not  justified, 
 not  regenerate,  nor  yet  in  the  state  of  salvation ;  that  is  to 
 say,  not  God's  servants :  they  lack  the  renovation  or  regene- 
 ration;  they  be  not  come  yet  to  Christ.     Now  these  persons  who  be  they 
 that  be  not  come   yet  to   Christ,  or  if  they  were  come  to  deadi? 
 Christ,  be  fallen  agam  from  liim,  and  so  lost  their  justifica- 
 tion, (as  there  be  many  of  us,  which  when  we  fall  willingly 
 into  sin  against  conscience,  we  lose  the  favour  of  God,  our 
 salvation,  and  finally  the  Holy  Ghost;)    all  they  now  that 
 be  out  of   the   favour    of   God,    and   are   not  sorry    for  it, 
 sin  grieveth  them  not,  they  purpose   to  go   forward   in  it ; 
 all  those  that  intend  not  to  leave  their  sins,  are  out  of  the 
 favour  of  God,  and  so  all  their  works,  whatsoever  they  do, 
 be  deadly  sins  :  for  as  long  as  they  be  in  purpose  to  sin,  they 
 sin  deadly  in  all  then'  doings.    Therefore,  when  we  will  speak 
 of  the  diversity  of  sins,  we  must  speak  of  those  that  be  faith- 
 
 [2  scripture  too,  understanding  the  Avomen,  1562.] 
 [3  Item,  1562.]  [4  the  sexes,  1562.] 
 
8 
 
 SERMONS    PREACHED    IN    LINCOLNSHIRE. 
 
 [SERM. 
 
 All  sins  are 
 pardonable 
 to  them  that 
 believe  the 
 gospel. 
 
 Prov.  xiv. 
 
 Which  are 
 venial  sins, 
 and  which 
 are  deadly. 
 
 If  sin  have 
 once  the 
 victory  over 
 us,  then  are 
 we  nothing. 
 
 ful,  that  be  regenerated  and  made  new,  and  clean  from  their 
 sins  through  Christ. 
 
 Now  this  I  say :  I  have  venial  sins,  and  deadly  sins. 
 Which  be  venial  sins  ?  Every  sin  that  is  committed  against 
 God  not  wittingly,  nor  willingly  ;  not  consenting  unto  it  : 
 those  be  venial  sins.  As  for  an  ensample :  I  see  a  fair 
 woman,  I  am  moved  in  my  heart  to  sin  with  her,  to  commit 
 the  act  of  lechery  with  her  :  such  thoughts  rise  out  of  my 
 heart,  but  I  consent  not  unto  them ;  I  withstand  these  ill 
 motions,  I  follow  the  ensample  of  that  godly  young  man, 
 Joseph ;  I  consider  in  what  estate  I  am,  namely,  a  temple 
 of  God,  and  that  I  should  lose  the  Holy  Ghost ;  on  such 
 wise  I  withstand  my  ill  lusts  and  appetites,  yet  this  motion 
 in  my  heart  is  sin ;  tliis  ill  lust  which  riscth  up  ;  but  it  is 
 a  venial  sin,  it  is  not  a  mortal  sin,  because  I  consent  not 
 unto  it,  I  withstand  it ;  and  such  venial  sins  the  just  man 
 committeth  daily.  For  scripture  saith,  Septies  cadit  Justus, 
 "  The  righteous  man  falleth  seven  times;"  that  is,  oftentimes: 
 for  his  works  are  not  so  perfect  as  they  ought  to  be.  For 
 I  pray  you,  who  is  he  that  loveth  his  neighbour  so  perfectly 
 and  vehemently  as  he  ought  to  do?  Now  this  imperfection 
 is  sin,  but  it  is  a  venial  sin,  not  a  mortal :  therefore  he  that 
 feeleth  his  imperfections,  feeleth  the  ill'  motions  in  his  heart, 
 but  followeth  them  not,  consenteth  not  unto  the  wickedness 
 to  do  them ;  these  be  venial  sins,  which  shall  not  be  im- 
 puted unto  us  to  our  damnation.  So  all  the  ill  thoughts  that 
 rise  up  in  our  hearts  are  venial,  as  long  as  we  consent  not 
 unto  them,  to  fulfil  them  with  the  deed.  I  put  the  case, 
 Joseph  had  not  resisted  the  temptations  of  his  master's  wife, 
 but  had  followed  her,  and  fulfilled  the  act  of  lechery  with 
 her  ;  had  Aveighed  the  matter  after  a  worldly  fashion,  thinking, 
 "  I  have  my  mistress's  favour  already,  and  so  by  that  moan 
 I  shall  have  my  master's  favour  too ;  nobody  knowing  of  it." 
 Now  if  ~  he  had  done  so,  this  act  had  been  a  deadly  sin ; 
 for  any  act  that  is  done  against  the  law  of  God  wilhngly  and 
 wittingly,  is  a  deadly  sin.  And  that  man  or  woman  that 
 committeth  such  an  act,  loseth  the  Holy  Ghost  and  the  re- 
 mission of  sins  ;  and  so  becometh  the  child  of  the  devil,  being 
 before  the  child  of  God.  For  a  regenerate  man  or  woman, 
 that  believeth,  ought  to  have  dominion  over  sin  ;  but  as  soon 
 ['  evil,  1584,  1607.]  p  when,  1562.] 
 
X;XX.]    ON   THE   EPISTLE   FOR  THE   FIRST   SUNDAY   IN   ADVENT.  0 
 
 as  sin  hath  rule  over  him,  he  is  gone  :  for  she  leadeth  him 
 to  delectation  of  it,  and  from  delectation  to  consenting,  and  so 
 from  consenting  to  the  act  itself.  Now  he  that  is  led  so  with 
 sin,  he  is  in  the  state  of  damnation,  and  sinneth  damnably. 
 
 And  so  ye  may  perceive  which  be  they  that  sin  deadly, 
 and  what  is  the  deadly  sin;  namely,  that  he  sinneth  deadly 
 that  wittingly  falleth  in  sin :  therefore  it  is  a  perilous  thing 
 to  be  in  such  an  estate,  to  be  in  the  state  ^  of  damnation  and 
 everlasting  perdition.  Let  us  follow,  therefore,  this  good 
 warning  which  St  Paul  giveth  us  here ;  let  us  rise  from  the 
 sleep  of  sin  ;  let  us  take  a  hearty  purpose  to  leave  all  wick- 
 edness. But  may  we  do  so  ?  May  we  rise  from  sin  ?  Yes, 
 that  we  may :  for  God  hath  provided  a  remedy  for  us.  What 
 is   that?     Forsooth*,   penance;   we   must  have  the  staff  of  Penance  and 
 
 .  -^   .  repentance  is 
 
 penance,  and  rise  up  withal.  And  this  penance  is  such  a  hea/aii'sln 
 salve,  that  it  healeth  all  sores  :  if  a  man  have  done  all  the 
 world's  sin,  yet  when  he  taketh  this  staff  of  penance  m  his 
 hand,  that  is  to  say,  when  he  is  sorry  for  it,  and  intendeth 
 to  leave  them,  no  doubt  he  may  recover ;  and  God  is  that 
 same  physician  which  useth  but  one  manner  of  salve  to  all 
 manner  of  sores. 
 
 We  read  m  the  gospel  of  Luke,  that  when  Pilate  had  Luke  xui. 
 done  a  notable  murder,  and  had  mingled  the  blood  of  certain 
 Jews  with  their  own  sacrifices,  now  some  came  and  told  Christ 
 what   Pilate  had  done :    our   Saviour  maketh  them  answer, 
 saying,  "  I  tell  you,  except  ye  repent,  ye  shall  all  lilcewise  ah  must 
 so  perish."     As   who   say,  "  Whatsoever  Pilate  hath  done,  "^^"'' 
 see  you  that  ye  do  penance,  and  amend  your  naughty  hvings, 
 or  else  ye  shall  all  be  destroyed."      This  was  a  good  quip 
 that  he  giveth^  unto  the  Jews,  which  were  ready  to  speak 
 of  other  men's  faults,  but  of  their  own  faults  they  made  no 
 mention ;    as  it  is  our  nature,  to  be  more  readier  to  reprove  our  nature  is 
 other  men's  faults  than  our  own ;   but  our  Saviour  he  com-  i^en'^sfauks, 
 mandeth  them   to   look  home,  to   see   to   themselves.      And  o"'n""  """^ 
 this  penance  is  the  chiefest  thing  in  all  the  scriptui*e.      John 
 Baptist  when  he  began  to  preach,  his  sermon  was,  Pcenitevb- 
 tiam  agite,  "  Do  penance :"    so  hkewise   Christ  saitli,  Pceni- 
 tentiam  agite,  et  credite  evangelio,  "Do  penance,  and  believe 
 the  gospel,"      But  wherein  standeth  the  right  penance,  and 
 what  is  penance  ?     Answer  :   Penance   is  a  turning  from  sin  what  repent- 
 
 &  ance  is. 
 
 [3  estate,  1571.]  [<  marry,  1562.]  [^  gave,  1584,  1607.] 
 
10 
 
 SERMONS    PREACH RD    IN    LINCOLNSHIRE. 
 
 [SERM. 
 
 Repentance 
 consisteth  of 
 three  parts. 
 
 The  law  of 
 God  is  a  look- 
 ing-glass. 
 
 Faith  must 
 be  joined 
 with  our 
 repentance. 
 
 Matt.  i. 
 
 The  devil 
 doth  believe 
 that  Christ 
 cnine  into 
 this  world. 
 
 Every  man 
 that  will  be 
 saved  must 
 have  a  stcd- 
 £;ist  faith. 
 
 unto  God,  a  waking  up  from  this  sleep  of  which  St  Paul 
 speaketh  here.  But  wherein  consisteth  this  penance  ?  The 
 right  penance  consisteth  in  three  points  :  the  first  is  con- 
 trition ;  that  is,  I  must  acknowledge  myself  that  I  have 
 transgressed  God''s  most  holy  laws  and  commandments.  I 
 must  confess  myself  to  be  faulty  and  guilty ;  I  must  be  sorry 
 for  it,  abhor  myself  and  my  wickedness.  When  I  am  now 
 in  that  case,  then  I  shall  see  nothing  but  hell  and  everlasting 
 damnation  before  me,  as  long  as  I  look  upon  myself  and 
 upon  the  law  of  God.  For  the  law  of  God,  when  it  is 
 preached,  bringeth  us  to  the  knowledge  of  our  sins :  for  it 
 is  like  as  a  glass  which  sheweth  us  the  spots  in  our  faces, 
 that  is,  the  sins  in  our  hearts.  But  we  may  not  tarry  here 
 only  in  the  law  and  ourselves  ;  for  if  we  do,  we  shall  come 
 to  desperation.  Therefore,  the  first  point  is  to  acknowledge 
 our  sins,  and  to  be  sorry  for  the  same ;  but,  as  I  said  before, 
 we  must  not  tarry  here :  for  Judas  was  come  so  far,  he  had 
 this  point ;  he  was,  no  doubt,  a  sorrowful  man  as  any  can  be 
 in  the  world :  but  it  was  to  no  purpose ;  he  was  lost  for  all 
 his  sorrowfulness :  therefore  we  must  have  another  point. 
 
 What  is  that  ?  Marry,  faith,  belief :  we  must  believe 
 Christ,  we  must  know  that  our  Saviour  is  come  into  this  world 
 to  save  sinners:  therefore  he  is  called  Jesus,  because  "  he  shall 
 save  his  people  from  their  sins ;"  as  the  angel  of  God  himself 
 witnesseth.  And  this  faith  must  not  be  only  a  general  faith, 
 but  it  must  be  a  special  faith.  For  the  devil  himself  hath 
 a  general  faith :  he  believeth  that  Christ  is  come  into  this 
 world,  and  hath  made  a  reconciliation  between  God  and  man; 
 he  knoweth  that  there  shall  be  remission  of  our  sins,  but  ho 
 believeth  not  that  he  shall  have  part  of  it ;  that  his  wicked- 
 ness shall  be  forgiven  unto  him,  this  he  believeth  not;  he 
 hath  but  a  general  faith.  But  I  say  that  every  one  of  us 
 must  have  a  special  faith  :  I  must  believe  for  myself,  that  his 
 blood  was  shed  for  me.  I  must  behove  that  when  Christ 
 saith,  "  Come  to  me,  all  ye  that  labour  and  are  heavy  laden, 
 and  I  will  ease  you  ;"  here  I  must  believe  that  Christ  calleth 
 me  unto  him,  that  I  should  come  and  receive  everlasting  life 
 at  his  hands.  With  such  a  special  faith  I  do  apply  his 
 passion  unto  mc.  In  that  prayer  that  our  Saviour  made 
 when  he  was  going  to  his  death,  "  I  pray  not  for  them 
 alone,"  saith  he,  "  but  for  them  also  which  shall  beheve  in 
 
XXX.]     ON   THE   EPISTLE   FOR  THE   FIRST   SUNDAY    IN   ADVENT.  11 
 
 me  through  their  preaching,  that  they  all  may  be  one,  as 
 thou,  Father,  art  in  me,  and  I  in  thee ;  and  that  they  also 
 may  be  one  in  us :"    so  that  Christ  prayeth  for  us  as  well  chnst  pray- 
 
 .  1  •(»  ...  ,  edforus. 
 
 as  for  liis  apostles,  if  we  believe  in  him ;  and  so  Christ's 
 prayer  and  our  belief  bringeth  the  salve  unto  our  souls. 
 Therefore  I  ought  to  believe,  and  so  through  faith  apply 
 Chrisfs  merits  unto  me :  for  God  requireth  a  special  faith 
 of  every  one  of  us,  as  well  as  he  did  of  David,  when  the 
 prophet  Nathan  came  unto  him  and  said,  Ahstulit  Dominus 
 peccatum  tuum,  "  The  Lord  hath  taken  away  thy  wicked- 
 ness;"  which  words  of  the  prophet  David  behoved  ^  and  so 
 according  imto  his  belief  it  happened  unto  him.  For  Da^-id  Da^'id  and 
 had  not  such  a  contrition  or  penance  as  Judas  had  :  for  Judas  both  repent. 
 indeed  had  a  contrition,  he  was  sorry  for  his  sins,  but  without 
 faith.  David  was  sorry  for  his  sins,  but  he  joined  faith  unto 
 it ;  he  behoved  stedfastly,  without  all  doubting,  that  God 
 would  be  merciful  unto  liim.  Abstulit  Dominus,  "  The  Lord 
 hath  taken  away  thy  sins  ;"  and  God  required  of  him  that 
 he  should  believe  those  words.  Now,  hke  as  he  required  of 
 David  to  beheve  his  words,  so  also  he  requireth  of  us  too, 
 that  we  should  beheve  him  :  for  like  as  Da\dd  was  remedied 
 through  his  faith  in  God,  so  shall  we  be  remedied  also,  if  we 
 beheve  as  he  did  :  and  God  will  be  as  glad  of  us  when  we 
 repent  and  leave  our  sins,  as  he  was  of  David  ;  and  will  also 
 that  we  should  be  partakers  of  the  merits  of  Christ. 
 
 So  ye  have  heard  now  these  two  points  which  pertain  The  first 
 to  the  right  penance :  the  first  is  contrition ;   when  we  ac-  penance. 
 knowledge  our  sins,  be  sorry  for  them,  and  that  they  grieve 
 us  very  sore.      The  second  point  is  faith;  when  we  beheve  The  second 
 that  .God  will  be  merciful  unto  us,  and  through  his  Son  for-  penance. 
 give  us  our   wickedness,  and  not  impute   the  same  to  our 
 eternal   destruction.      But   yet  there    is   another   point  left 
 behind,  wliich  is  this,  that  I  must  have  an  earnest  purpose 
 to  leave  sin,  and  to  avoid  all  wickedness  as  far  forth  as 
 I  am  able  to  do.     I   must  wrestle  with  sin.     I  must  not  we  must 
 suffer  the   devil  to  have  the  victory  over  me:   though  he  ofYwarri^r^ 
 be  very   subtil  and   crafty,  yet   I  must  withstand   him ;    T  'with  s!n^ 
 must  disallow  his  instinctions  and  suggestions.      I  must  not 
 suffer  sin  to  bear  rule  over  me :   for  no  doubt,  if  we  will 
 fight  and  strive,  we  may  have  the  victory  over  this  serpent ; 
 [    prophet  Nathan  he  believed,  1571,  1584.J 
 
12  SERMONS    PREACHED    IN     LINCOLNSHIRE.  [sEK.M. 
 
 for  Christ  our  vSaviour  hath  promised  unto  us  his  help  and 
 
 comfort :  therefore  St  James  saith,  Resistite  diabolo,  et  fu- 
 
 vveniayif    qiet  a  vobls I  "Withstand  the  devil,  and  he  shall  fly  from 
 
 we  have  faith  ^  ... 
 
 devu  °™^  '^e  you."  For  at  his  first  coming  he  is  very  weak ;  so  that 
 we  are  ahle,  if  we  will  take  heed  and  fight,  to  overcome 
 him :  hut  if  we  sufl^er  him  to  enter  once,  to  possess  our 
 hearts,  then  he  is  very  strong,  so  that  he  with  great  labour 
 can  scant  be  brought  out  again.  For  he  entereth  first  by 
 ill  thoughts  :  then  when  he  hath  cast  us  in  ill  thoughts,  if 
 we  withstand  not,  by  and  bye  followeth  delectation :  if  we 
 suffer  that,  then  cometh  consenting ;  and  so  from  consenting 
 to    the    very    act :    and   afterward    from    one    mischief  unto 
 
 Resist  the     auothcr.     Therefore  it  is  a  common  sayiup;,  Principiis  ob- 
 
 devilatthe  -r.-ii-.  p  i/vi- 
 
 first.  sta,  "  Resist  the  begmnings  :"  lor  when  we  suner  him  once 
 
 to  enter,  no  doubt  it  is  a  perilous  thing,  we  are  then  in 
 jeopardy  of  everlasting  death. 
 
 Right  So  ye  have  heard  now  wherein  standeth  right  penance. 
 
 penance  «'  . 
 
 ^indeth"  First  we  must  know  and  acknowledge  our  sins,  be  sorry  for 
 them,  and  lament  them  in  our  hearts.  Then  the  second 
 point  is  faith :  we  must  beheve  that  Christ  wiU  be  merciful 
 unto  us,  and  forgive  us  our  sins,  and  not  impute  them  unto 
 us.  Thirdly,  we  must  have  an  earnest  purpose  to  leave  all 
 sins  and  wickedness,  and  no  more  commit  the  same.  And 
 then  ever  be  persuaded  in  thy  heart,  that  they  that  have 
 a  good-will  and  an  earnest  mind  to  leave  sin,  that  God  will 
 strengthen  them,  and  he  will  help  them.  But  and  if  we 
 by  and  bye,  at  the  first  clap,  give  place  unto  the  de-vdl,  and 
 .  follow  his  mischievous  suggestions,  then  we  may  be  sure 
 that  we  highly  displease  God  our  heavenly  Father,  if  we 
 forsake  him  so  soon.     Therefore  St  Paul  saith,  Ne  regnet 
 
 Rom.  vi.  igitur  peccatiim  in  vestro  mortali  corpore ;  "  Let  not  sin 
 bear  rule  in  your  mortal  bodies  :"  be  not  led  with  sin,  but 
 fight  against  it.  When  we  do  so,  it  is  impossible  but  we 
 shall  have  help  at   God's  hand. 
 
 As  touching  confession  I  tell  you,  that  they  that  can  be 
 content  with  the  general  absolution  wliich  every  minister  of 
 God's  word  giveth  in  his  sermons,  when  he  pronounceth  that 
 all  that  be  sorry  for  their  sins,  and  beheve  in  Christ,  seek 
 help  and  remedy  by  him,  and  afterward  intend  to  amend 
 their  lives,  and  avoid  sin  and  wickedness,  all  these  that  be 
 ['  when,  1562.] 
 
XXX. J        ON   THE   EPISTLK   FOR   THK   FIRST  SUNDAY   IN   ADVENT.        13 
 
 SO  minded  shall  have   remission  of  their   sins ;    now,   I  say, 
 they  that  can  be  content  with  this  general  absolution,  it  is  The  use  of 
 well :  but  they  that  are  not  satisfied  with  it,  they  may  go  confessfJii. 
 to  some  godly  learned  minister,  which  is  able  to  instruct  and 
 comfort  them  with  the  word  of  God,  to  minister  that  same 
 unto  them  to  their  contentation  and  quieting  of  their  con- 
 sciences.    As  for  satisfaction,  or  absolution  for  our  sins,  there  The  true 
 IS  none  but  in  Christ :   we  cannot  make  amends  for  our  sins  for'sins.'"" 
 but  only  by  behoving  in  him  which  suffered  for  us.      For 
 he  hath  made  the  mends  for  all  our  sms  by  his  painful  pas- 
 sion and  blood-shedding.    And  herein  standeth  our  absolution 
 or  remission  of  our  sins,  namely,  when  we  behove  in  him, 
 and  look  to  be  saved  through  his  death;   none  other  satis- 
 faction we  are  able  to  make.      But  I  tell  you,  that  if  any 
 man  or  woman  hath  stolen^  or  purlomed  away  somewhat 
 from  his  neighbour,  that  man  or  woman  is  bound  ^  to  make 
 restitution  and  amends.     And  this  restitution  is  so  necessary, 
 that  we  shall  not  look  for  forgiveness  of  our  sins  at  Christ's  Restitution 
 hand,  except  this  restitution  be  made  first;   else  the  satis- °«'^a°°m^st^" 
 faction  of   Christ  will  not   serve  us :   for   God  will  have  u«  ThiTmuit  be 
 
 ,,  ^1  -^    no  understood 
 
 to  restore  or  make  amends   unto   our  neighbour,  whom  we  thrt'is'°aTwI' 
 have  hurt,  deceived,  or  have  in  any  manner  of  ways  taken 
 from  him  wrongfully  his  goods,  whatsoever  it  be. 
 
 By  this  now  that  I  have  said  ye  may  perceive,  what 
 manner  of  sleeping  is  this  of  which  St  Paul  speaketh  here, 
 namely,  the  sleep  of  sin.  When  we  hve  and  spend  our  time 
 in  wickedness,  then  we  sleep  that  deadly  sleep  which  bring- 
 eth  eternal  damnation  with  him.  And  again,  ye  have  heard 
 how  you  shall  rise  up  from  that  sleep,  how  ye  shall  fight 
 and  wrestle  with  sin,  not  suffer  her  to  be  the  ruler  over  you. 
 Let  us  therefore  begin  even  now,  while  God  giveth  us  so 
 good  and  convenient  a  time  ;  let  us  tarry  no  longer ;  let  us 
 awake  from  this  deadly  sleep  of  sin,  which  bringeth*  eternal 
 death  and  everlasting  pains  and  sorrows:  let  us  therefore 
 rise  to  a  godly  hfe,  and  continue  in  the  same  till  to  the  end. 
 
 These  things  St  Paul  speaketh  generally  to  all  men,  and 
 
 agamst  all  manner  of  sins ;   but  now  he  cometh  to  specialties. 
 
 And  first  he  sheweth  what  we  shall  not  do,  then  afterward 
 
 [2  man  hath  stolen,  1562.]  [3  ought,  1562.] 
 
 [4  sleep  of  sin :  it  may  well  be  called  a  deadly  sleep,'for  this  sleep 
 
 of  sin  bringeth,  1562.] 
 
 are  able. 
 
14  SKRMONS    I'RKACHED    IN    LINCOLNSHIRK.  [sERM. 
 
 Rom.  xiii.     he  telleth  us  what  we  shall  do  :  "  Not  in  eating  and  drinking, 
 
 neither  in  chambering  and  wantonness,  neither  in  strife  and 
 
 Afmitin      envyino;."      I  marvel  that  the  Enghsli  is  so  translated,  "In 
 
 the  English  .",,.,.  ,        i         t       •  i 
 
 translation,    eatmg  and  drmkmg :      the  Latm  exemplar  hath,  "  jNon  m 
 comessationibus,"  that  is  to  say,   "  Not  in  too  much  eating 
 and  drinking ;""  for  no  doubt  God  alloweth  eating  and  drink- 
 Man's  diet     ing,  so  that  it  be  done  measurably  and  thankfully.      In  the 
 flood.  beginning  of  the  world,  before  God  punished  the  world  with 
 
 the  flood,  when  he  destroyed  all  mankind  and  beasts,  save 
 only  Noah,  that  good  father ;  in  the  beginning,  I  say,  man- 
 kind ate  nothing  but  herbs,  and  roots,  and  sallads,  and  such 
 gear  as  they  could  get :  but  after  the  flood  God  gave  unto 
 mankind  liberty  to  eat  all  manner  of  clean  beasts,  all  that 
 The  cause     had  life,  be  it  fish  or  flesh.     And  this  was  done  for  this 
 
 why  man  had  n      •    r>   i  ii 
 
 liberty  to  feed  cause,  that  the  earth  was  not  so  irmtiiil,  nor  brouo-ht  not 
 
 on  flesh.  n        ^  . 
 
 forth  so  wholesome  herbs  after  the  flood,  as  she  did  before 
 the  flood :  therefore  God  allowed  unto  man  all  manner  of 
 meat,  be  it  fish  or  flesh;  yet  it  must  be  done  measurably. 
 But  seeing  I  have  occasion  to  speak  of  eating,  I  will  entreat 
 somewhat  of  it,  and  tell  you  what  liberties  we  have  by  God's 
 word. 
 
 Truly  we  be  allowed  by  God's  word  to  eat  all  manner 
 of  meat,  be  it  fish  or  flesh,  that  be  wholesome  for  to  eat'. 
 Hedges  that  But  je  must  Understand  that  there  be  certain  hedges,  over 
 leap  over,  wliicli  WO  ought  not  to  leap ;  but  rather  keep  ourselves 
 within  those  same  hedges.  Now  the  first  hedge  is  this, 
 Carnem  cum  sanguine  ne  comederitis,  "Ye  shall  not  eat 
 the  flesh  with  the  blood ;"  that  is  to  say,  we  shall  not  eat 
 raw  flesh :  for  if  we  should  be  allowed  to  eat  raw  flesh,  it 
 should  engender  in  us  a  certain  cruelness,  so  that  at  the 
 length  one  should  eat  another.  And  so  all  the  writers  ex- 
 pound this  place :  so  that  God  forbiddeth  here  that  mankind, 
 or  man's  flesh,  may  not  be  eaten.  We  read  in  the  books 
 of  the  Kings,  and  so  likewise  in  Josephus^  that  certain 
 women  had  eaten  their  own  children,  at  the  time  when 
 Jerusalem  was  besieged  :  which  thing  no  doubt  displeased 
 God,  and  they  did  naughtily  in  so  domg.  For  mankind 
 may  not  be  eaten :  therefore  the  first  hedge  is,  that  we 
 must  abstain  from  raw  flesh,  and  so  likewise  from  man's 
 flesh ;  one  may  not  eat  another.  Neither  yet  we  may  not 
 [1  be  eatable,  15G2.]  [2  Bell.  Judaic,  vi.  .3.  §.  4.] 
 
XXX.]]        ON   THE   EPISTLE  FOR  THE  FIRST   SUXDAY   IN   ADVENT.        15 
 
 shed  blood  of  private  authority  :  a  man  may  not  kill  another ;  The  magis- 
 but  the  magistrate  ho  hath  the  sword  committed  unto  him  shed'biomi. 
 from  God ;  he  may  shed  blood  when  he  seeth  cause  why ; 
 he  may  take  away  the  wicked  from  amongst  the  people,  and 
 punish  him  according  unto  his  doing  or  deserving. 
 
 Now  will  ye  say,  "I  perceive,  when  I  eat  not  raw  flesh 
 or  man*'s  flesh,  then  I  may  eat  all  manner  of  flesh,  or  fish, 
 howsoever  I  can  get  it."     But  I  tell  thee,  my  friend,  not  Another 
 so :   you  may  not  eat  your  neighbour's  sheep,  nor  steal  his  eatmg.  '"^ 
 fishes  out  of  his  pool  and  eat  them :  ye  may  not  do  so,  for 
 there  is  a  hedge  made,  for  that  God  saith,  Non  fades  fiir- 
 tum,  "  Thou  shalt  do  no  theft :"   here  am  I  hedged  in,  so  Exod.  xx. 
 that  I  may  not  eat  my  neighbour''s  meat,   but  it  must  be 
 my   own  meat.      I  must  have  gotten  it  uprightly,  or   else 
 by  buying,  or  else  by  inheritance,  or  else  that  it  be  given 
 unto  me :   I  may  not  steal  it  from  my  neighbour ;  when  I 
 leap  over  this  hedge,  then  I  sin  damnably. 
 
 Now  then  ye  will  say,  "So  it  be  my  own,  then  I  may  a  third 
 eat  of  it^  as  much  as  I  will."     No,  not  so;  there  is  another  eating.  ""^ 
 hedge.      I  may  not  commit   gluttony   with  my   own  meat ; 
 for  so  it  is  written,  Attendite  vohis  a  crapula  et  ebrietate, 
 "  Take   heed    of   gluttony   and   drunkenness."      Here    is    a 
 hedge ;    we  may  not  eat  too  much ;    for  when  we  do,   we 
 displease  God  highly.      So  ye  see  that  we  may  not  eat  of 
 our  own  meat  as  much  as  we  would,  but  rather  we  must 
 keep  a  measure ;  for  it  is  a  great  sin  to  abuse  or  waste  the 
 gifts  of  God,  and  to  play  the  glutton  with  it.     When  one 
 man  consumeth  as  much  as  would  serve  three  or  four,  that 
 is  an  abominable  thing  before  God ;  for  God  giveth  us  his 
 creatures,  not  to  abuse  them,  but  to  use  them  to  our  neces- 
 sity and  need.      Let  every  one,  therefore,  have  a  measure, 
 and  let  no  man  abuse  the  gifts  of  God.      One  man  sometimes  ah  men-s 
 eateth  more  than  another ;   we  are  not  all  alike :  but  for  all  \\^^.^ 
 that  we  ought*  to  keep  us  within  this  hedge ;    that  is,  to 
 take  no  more  than  sufiiceth  our  nature ;  for  they  that  abuse 
 the  gifts  of  God,  no  doubt  they  greatly  displease  God  by 
 so  doing.     For  it  is  an  ill-favoured  thing,  when  a  man  eateth 
 or  drinketh  too  much  at  a  time.     Sometimes,  indeed,  it  hap-  a  pod 
 peneth  that  a  man  drinketh  too  much ;  but  every  good  and  froin  evu 
 
 P  this,  1584,  1607.] 
 
 [^  ought  all  to  keep,  1571,  1572.] 
 
 man 
 refrain 
 
16  SERMONS   PREACMKD   IN   LINCOLNSHIRE.  [sERM. 
 
 godly  man  will  take  heed  to  himself;  when  he  once  hath 
 taken  too  much  he  will  beware  afterward.  We  read  in 
 scripture  of  Noah,  that  good  man,  which  was  the  first  that 
 planted  vineyards  after  the  flood ;  he  was  once  drunken, 
 before  he  knew  the  strength  and  the  nature  of  wine,  and 
 so  lay  in  the  tent  uncovered.  Now  one  of  his  sons,  whose 
 name  was  Cham,  seeing  his  father  lying  naked,  went  and 
 told  his  brethren  of  it,  and  so  made  a  mocking-stock  of  his 
 Gen.  ix.  father.  Therefore  Noah,  when  he  arose  and  had  digested  his 
 wine,  and  knowing  what  his  son  had  done  unto  him,  cursed 
 him :  but  we  read  not  that  Noah  was  drunken  afterward  at 
 any  time  more.  Therefore  if  ye  have  been  drunken  at  any 
 time,  take  heed  henceforward,  and  leave  off;  abuse  not  the 
 good  creatures  of  God. 
 hedTfor  Now  then  ye  will  say,  "  If  I  take  them  measurably,  then 
 
 eating.  J  ^^j  g^^  g^jj  manner  of  meat  at  all  times  and  everywhere." 
 No,  not  so ;  there  is  another  hedge  behind :  ye  must  have 
 a  respect  to  your  own  conscience,  and  to  your  neighbour's. 
 For  I  may  eat  no  manner  of  meat  against  my  conscience, 
 neither  may  I  eat  my  meat  in  presence  of  my  neighbour, 
 whereby  he  might  be  offended ;  for  I  ought  to  have  respect 
 unto  him,  as  St  Paul  plainly  sheweth,  saying,  "  I  know  and 
 am  assured  by  the  Lord  Jesus,  that  there  is  nothing  unclean 
 of  itself,  but  unto  him  that  judgeth  it  to  be  common,  to  him 
 Rom.  xiv.  it  is  common :  if  thy  brother  be  grieved  with  thy  meat,  now 
 walkest  thou  not  charitably ;  destroy  not  him  with  thy  meat, 
 for  whom  Christ  died."  As  for  an  ensample  :  when  I  should 
 come  into  the  north  country,  where  they  be  not  taught  ^  and 
 there  I  should  call  for  my  eggs  on  a  Friday  or  for  flesh, 
 then  I  should  do  naughtily;  for  I  should  destroy  him  for 
 whom  Christ  did  suffer.  Therefore  I  must  beware  that  I 
 offend  no  man's  conscience,  but  rather  travail  with  him  first, 
 and  shew  him  the  truth :  when  my  neighbour  is  taught,  and 
 Obstinate  kuowoth  the  truth,  and  will  not  beheve  it,  but  will  abide  by 
 to'be  pl!sed  his  old  Mumpsimus^,  then  I  may  eat,  not  regarding  him : 
 
 upon. 
 
 [1  How  slowly  teaching  reached  the  "  north  country,"  even  at  a 
 later  period  than  is  here  referred  to,  may  be  gathered  from  Arch- 
 bishop Grindal's  "Injunctions."  Grindal,  Remains,  pp.  123,  et  seq. 
 Park.  Soc.  Edit.     Gilpin,  Life  of  Bern.  Gilpin,  pp.  85,  93,  188,  &c.] 
 
 [2  The  allusion  here  is  to  a  story,  related  by  Pace  in  his  book 
 De  frwrtu  qui  ex  doctrina  percipitiir  (p.  80),  respecting  an  unlearned 
 
XXX  ]     ON   TUP,   RPISTf.K   FOR   TIIK   IIEST  SUNDAY   IN    ADVICNT.  17 
 
 for  he  is  an  obstinate  fellow,  he  will  not  believe  God's  word. 
 And  though  he  be  offended  with  me,  yet  it  is  but  a  pha- 
 risaical  offence,  like  as  the  Pharisees  were  offended  with 
 Christ  our  Saviour :  the  fault  was  not  in  Christ,  but  in  them- 
 selves. So,  I  say,  I  must  have  a  respect  to  my  neighbour's 
 conscience,  and  then  to  my  own  conscience. 
 
 But  yet  there  is  another  hedge  behind ;  that  is,  civil  laws,  The  fifth 
 the  king's  statutes  and  ordinances,  which  are  God's  laws  ;  fating. 
 
 /•I  111  Koni.  xiii. 
 
 forasmuch  as  we  ought  to  obey  them  as  well  as  God's  laws 
 and  commandments.  St  Paid  saith,  "  Let  every  soul  submit 
 himself  unto  the  authority  of  the  higher  power ;  for  there  is 
 no  power  but  it  is  of  God :  the  powers  that  bo  are  ordained 
 of  God.  Whosoever  therefore  resisteth  the  power,  resisteth 
 the  ordinance  of  God :  but  they  that  resist  shall  receive  to 
 themselves  damnation."  Now,  therefore,  we  dwell  in  a  realm, 
 where  it  hath  pleased  the  king's  majesty  to  make  an  Act^ 
 that  all  his  subjects  shall  abstain  from  flesh  upon  Fridays 
 and  Saturdays,  and  other  days  which  are  expressed  in  the* 
 Act :  unto  which  law  we  ought  to  obey,  and  that  for  con- 
 science' sake,  except  we  have  a  privilege,  or  be  excepted  by 
 the  same  law.  And  although  scripture  commandeth  me  not  Necessity  has 
 to  abstain  from  flesh  upon  Fridays  and  Saturdays,  yet  for  all  thesl-  points. 
 that,  seeing  there  is  civil  law  and  ordinance  made  by  the 
 king's  majesty,  and  his  most  honourable  council,  we  ought  to 
 obey  all  their  ordinances,  except  they  be  against  God. 
 
 These  be  the  hedges  wherein  we  must  keep  ourselves. 
 Therefore  I  desire  you,  in  God's  behalf,  consider  what  I  have 
 said  unto  you,  how  ye  shall  order  yourselves,  how  ye  shall 
 not  eat  raw  flesh :  that  is,  ye  shall  not  be  cruel  towards 
 your  neighbour  :  also^,  you  shall  not  steal  your  meat  from 
 your  neighbour,  but  let  it  be  your  own  meat,  and  then  ye 
 shall  take  of  it  measurably:  also,  ye  shall  not  offend  your 
 
 English  priest  who  for  thu-ty  years  had  been  accustomed,  in  repeating 
 the  prayer,  Q,uod  ore  sumpsimus,  to  say  nmmpshmis ;  and  who,  on 
 being  told  of  his  mistake,  refused  to  be  corrected,  alleging  "that  he 
 would  not  give  up  his  old  mumpsimus  for  his  corrector's  new  sump- 
 simus." This  passed  into  so  common  a  proverb,  to  indicate  a  person 
 obstinate  in  rehgious  matters,  that  we  find  Heiu-y  VIII.  using  the 
 expression  in  his  speech  to  his  Parliament,  Nov.  25,  1545.] 
 
 [3  2  and  3  Edw.  VI.  c.  19.] 
 
 [4  that,  1584,  1607.]  p  item.  1562.] 
 
 r  -I  2 
 
 [LATIMER,    II.J 
 
18  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 neighbour's  conscience :  also,   ye  shall  keep  you  witliin  tlie 
 laws  of  the  realm. 
 
 Now   to    the    matter    again.     St    Paul    saith,  we    shall 
 
 take  heed  of  too  much  eating  and  drinking ;    and  I  have 
 
 shewed  you,  how  ye  shall  keep  you  witliin  the  hedges  which 
 
 He  that  will  are  appointed  in  God's  laws.     Let  us,  therefore,  take  heed 
 
 not  rise  from  '^  '■ 
 
 %enfit  ^ovf,  and  let  us  rise  up  from  the  sleep  of  sin :  whatsoever 
 everlastingly,  ^g  have  doHO  beforo,  let  us  rise  up  now,  while  we  have 
 time ;  every  man  go  into  his  own  heart,  and  there  when  he 
 findeth  any  thing  amiss,  let  him  rise  up  from  that  sleep,  and 
 tarry  not  in  it :  if  thou  remain  lying,  thou  shalt  repent  it 
 everlastingly. 
 
 "  Neither  in  chambering  and  wantonness."     Beware  of 
 
 St  Paul's  nots  and  nons.     For  when  he  saith  non,  we  cannot 
 
 make  it  yea :   if  we  do  contrary  to  his  sayings,  we  shall 
 
 What  Cham-  ropout  it.    Bowaro  therefore  of  "  chambering."  What  is  this  ? 
 
 bcriniz  is. 
 
 Marry,  he  understandeth  by  this  word  "  chambering"  all 
 manner  of  wantonness.  I  will  not  tarry  long  in  rehearsing 
 them ;  let  every  man  and  woman  go  into  his  own  conscience, 
 and  let  them  consider  that  God  requireth  honesty  in  all 
 things.  St  Paul  useth  this  word  "  chambering ;"  for  when 
 folks  will  be  wanton,  they  get  themselves  in  corners :  but 
 for  all  that  God  he  seeth  them,  he  will  find  them  out  one 
 day,  they  cannot  hide  themselves  from  his  face.  I  will  speak 
 no  farther  of  it,  for  with  honesty  no  man  can  speak  of  such 
 vile  vices ;  and  St  Paul  commandeth  us  that  we  shall  not 
 speak  any  vile  words:  therefore  by  this  word  "chambering" 
 understand  the  circumstances  of  whoredom  and  lechery  and 
 filthy  living,  wliich  St  Paul  forbiddeth  here,  and  would 
 have  that  nobody  should  give  occasion  unto  the  other  to  such 
 filthiness. 
 Envy  hurt-  "  Neither  in  strife,  nor  envying."     Envy  is  a  foul  and 
 
 envious  most,  abominablo  vice,  which  vice  doth  more  harm  mito  him  that 
 1  Kings  xviii.  envieth  another  than  unto  him  which  is  envied.     King  Saul 
 he  had  this  spirit  of  envy ;  therefore  he  had  never  rest  day 
 nor  night,  he  could  not  abide  when  any  man  spake  well  of 
 David.     And  tliis  spirit  of  envying  is  more  directly  against 
 charity  than  any  other  sin  is :   for  St  Paul  saith,  Caritas 
 non  invidet,  "Charity  envieth  not:"   therefore  take  it  so, 
 No  envious    that  ho  that   envieth   another  is  no  child  of   God;    all  liis 
 chudofGod.  works,   whatsoevcr  he   doeth,    are  the    devil's  service;    he 
 
XXX.]     ON    THE  EPISTLE   FOR  THE   FIRST  SUNDAY   IN    ADVENT.  19 
 
 pleaseth  God  with  nothing  as  long  as  he  is  an  envious  person. 
 Who  would  be  so  mad  now,  as  to  be  in  such  an  estate,  that 
 he  would ^  suffer  the  devil  to  bear  so  much  rule  over  him? 
 No  wise  nor  godly  man  wUl  be  in  this  estate :  for  it  is  an 
 ill  estate  to  be  out  of  the  favour  of  God,  to  be  without  re- 
 mission of  sin.  Therefore,  whosoever  is  an  envious  man,  let 
 him  rise  up  from  that  sleep,  lest  he  be  taken  suddenly,  and 
 so  be  damned  everlastingly. 
 
 Now  ye  have  heard  what  we  shall  not  do :  we  shall  not  what  we 
 
 n    /-^l      1  should  not 
 
 too  much  eat  and  drmk,  and  so  abuse  the  gifts  of  God ;  we  '^o- 
 shall  not  have  pleasure  in  chambering,  that  is,  in  wanton- 
 ness ;  neither  shall  we  be  envious  persons ;  for  if  we  be,  we 
 be  out  of  charity,  and  so  be  out  of  the  favour  of  God^. 
 
 Now  followeth  what  we  should  do.  "  But  put  ye  on  the 
 Lord  Jesus  Christ."  Every  man  and  woman  ought  to  put  what  aii  men 
 on  Christ ;  and  all  they  that  have  that  apparel  on  their 
 backs,  they  are  well ;  nothing  can  hurt  them,  neither  heat 
 nor  cold,  nor  wind  nor  rain.  Here  I  might  have  occasion  to 
 speak  against  this  excess  of  apparel,  wliich  is  used  now  every 
 where,  which  thing  is  disallowed  in  scripture.  There  be 
 some  that  will  be  conformable  unto  others,  they  will  do  as 
 others  do ;  but  they  consider  not  with  themselves,  whether 
 others   do  well   or  not.     There  be  laws  made   and  certain  we  shouw 
 
 ,  conform 
 
 statutes,  how  every  one  m  his  estate  shall  be  apparelled;  but,  °^l^^^^ll° 
 God  knoweth,  the  statutes  are  not  put  in  execution.  St  Paul  ^°  ^^u. 
 he  commandeth  us  to  put  on  Christ,  to  leave  these  gorgeous 
 apparels :  he  that  is  decked  with  Christ  is  well^.  And  first 
 we  be  decked  with  Christ  in  our  baptism,  where  we  promise 
 to  forsake  the  devil  with  all  his  works.  Now  when  we  keep 
 this  promise,  and  leave  wickedness,  and  do  that  which  Christ 
 our  Saviour  requireth  of  us,  then  we  be  decked  with  him ; 
 then  we  have  the  wedding-garment ;  and  though  we  be  very 
 poor,  and  have  but  a  russet  coat,  yet  we  are  well,  when  we 
 are  decked  with  him.  There  be  a  great  many  which  go 
 very  gay  in  velvet  and  satin ;  but  for  all  that,  I  fear  they 
 have  not  Christ  upon  them,  for  all  their  gorgeous  apparel. 
 I  say  not  this  to  condemn  rich  men  or  their  riches ;  for  no 
 
 [1  should,  1584,  1596.] 
 
 [2  for  if  we  be  out  of  charity,  we  be  out  of  the  favour  of  God, 
 1584,  1596,  1607.] 
 [3  he  is  well,  1562.] 
 
 2—2 
 
20  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 Both  poor     doubt  poor  and  rich  may  have   Christ  upon  them,  if  they 
 
 and  rich 
 niav  be  clad 
 with  Christ. 
 
 niavbeciad   Will  follow  him   and   livo   as  he   commandeth   them  to  live 
 
 For  if  we  have  Christ  upon  us,  we  will  not  make  provision 
 for  the  flesh ;  we  will  not  set  our  hearts  upon  these  worldly 
 trifles,  to  get  riches  to  cherish  this  body  withal.  As  we  read 
 of  the  rich  man  in  the  gospel,  which  thought  he  had  enough 
 for  many  years;  he  had  pulled  down  his  old  barns,  and  had 
 set  up  new  ones  Avhich  were  greater  and  larger'  than  the 
 other ;  and  when  all  tilings  were  ready  after  his  mind  and 
 
 Lukexii.  pleasure,  then  he  said  to  himself,  "Soul,  thou  hast  much 
 goods  laid  up  for  many  years ;  take  thine  ease,  eat,  drink, 
 and  be  merry."  But  what  saitli  God  unto  him  ?  "  Thou 
 fool,"  saith  God,  "  this  night  they  will  fetch  away  thy  soul 
 again  from  thee ;  then  whose  shall  these  things  be  which  thou 
 hast  provided  ?  So  it  is  with  him  that  gathereth  riches  to 
 himself,  and  is  not  rich  toward  God."  I  will  not  say  other- 
 wise but  a  man  may  make  provision  for  his  house,  and  ought 
 to  make  the  same  :  but  to  make  such  provision  to  set  aside 
 God's  word  and  serving  of  him,  that^  is  naught;  to  set  the 
 heart  so  upon  the  riches,  as  though  there  were  no  heaven 
 nor  hell.  How  can  we  be  so  foolish  to  set  so  much  by  this 
 world,  knowing  that  it  shall  endure  but  a  little  while?  For 
 we  know  by  scripture,  and  all  learned  men  afiirm  the  same, 
 
 oftheS"of  ^^^^   *^^^  world  was   made  to    endure   six   thousand    years. 
 
 ^e  world  at  ]>^q^^  of  tlicse  six  thousaud  be  passed  already  five  thousand 
 five  hundred  and  fifty -two,  and  yet  this  time  which  is  left 
 shall  be  shortened  for  the  elect's  sake,  as  Christ  himself 
 witnesseth. 
 
 Therefore  let  us  remember  that  the  time  is  very  short, 
 let  us  study  to  amend  our  hves :  let  us  not  be  so  careful  for 
 this  world,  for  the  end  of  it  no  doubt  is  at  hand ;  and  though 
 
 Our  death  is  tlio  general  day  come  not  by  and  bye,  yet  our  end  will  not  be 
 far  oif ;  death  will  come  one  day  and  strip  us  out  of  our  coat, 
 he  will  take  his  pleasure  of  us.  It  is  a  marvellous  thing  to 
 see,  there  be  some  wliicli  have  hved  in  this  world  forty  or 
 fifty  years,  and  yet  they  lack  time  :  when  death  cometh,  they 
 be  not  ready.  But  I  will  require  you  for  God's  sake,  rise 
 up  from  your  sleep  of  sin  and  wickedness ;  make  yourselves 
 ready ;  set  all  things  in  an  order,  so  that  ye  may  be  ready 
 whensoever  death  shall  come  and  fetch  you:  for  die  we  must, 
 [1  were  bigger  than,  1562.]  [-'  this,  1562.] 
 
XXX.]     ON   Till:   EPISTLE   FOR  THE  FIRST  SUNDAY   IX  ADVENT.  21 
 
 there  is  no  remedy  ;  we  must  leave  one  day  this  world ;  for 
 we  are  not  created  of  God  to  the  end  that  we  should  abide 
 here  always.  Therefore  let  us  repent  betime  of  our  wicked 
 life ;  for  God  wiU  not  the  death  of  a  sinner,  but  rather  that 
 he  shall  turn  from  his  wickedness  and  live.  Vivo  ego,  nolo  Ezek.  win. 
 mortem  peccatoris,  sed  ut  convertatur,  et  vivat ;  "  As  truly 
 as  I  hve,  saith  God,  I  will  not  the  death  of  a  sinner,  but 
 rather  that  he  shall  turn  from  his  wickedness  and  Uve." 
 These  are  most  comfortable  words ;  for  now  we  may  be  sure 
 that  when  we  wiU  leave  our  sins  and  wickedness,  and  turn 
 unto  him  with  all  our  hearts  earnestly,  then  he  will  turn  him- 
 self unto  us,  and  will  shew  himself  a  loving  father.  And  to 
 the  intent  that  we  should  believe  this,  he  sweareth  an  oath : 
 we  ought  to  believe  God  without  an  oath,  yet  he  sweareth 
 to  make  us  more  surer.  What  wiU  he  have  us  to  do  ? 
 Surely^,  to  rise  up  from  tliis  sleep  of  sin,  to  leave  wickedness, 
 to  forsake  all  hatred  and  mahce,  that  we  have  had  towards 
 our  neighbours ;  to  turn  from  envying,  from  stealing,  and 
 make  restitution ;  from  slotlifulness  to  dihgence  and  painful- 
 ness,  from  gluttony  and  drunkenness  to  soberness  and  absti- 
 nence, from  chambering  and  filthy  living  to  an  honest  and 
 pure  life ;  and  so,  finally,  from  all  kinds  of  ^ices  to  virtue 
 and  godliness ;  and  whatsoever  hath  been  in  times  past,  be 
 sorry  for  it ;  cry  God  mercy,  and  beheve  in  Christ,  and  rise 
 up  from  sleep ;  do  no  more  wickedly,  but  live  as  God  would 
 have  thee  to  hve. 
 
 Now  I  will  bring  in  here  a  notable  sentence,  and  a  com- 
 fortable saying,  and  then  I  will  make  an  end  :  Justitia  justi  Kzek.  xxxiii. 
 non  lihercihit  ipsum  in  quacunque  die  peccaverit ;   et  im- 
 pietas  impii  non  nocebit  ei  in  quacunque  die  conversus  fuerit 
 ah  impietate  sua;  "  The  righteousness  of  the  righteous  shall 
 not  save   him,   whensoever  he  turneth  away  unfaithfully  :" 
 again,   "the  wickedness  of  the  wicked  shall  not  hurt  him,  sin  not  in 
 whensoever  he  tm^neth  from  his  ungodUness.      And  the  right-  mercy, 
 eousness  of  the  righteous  shall  not  save  him  whensoever  he 
 sinneth.     K  I  say  unto  the  righteous  that  he  shall  surely 
 live ;  and  so  he  trusteth  to  liis  own  righteousness,  and  doth 
 sin,  then   shall  his  righteousness  be  no  more  thought  upon, 
 but  in  the  wickedness  that  he  hath  done  he  shall  die.    Again, 
 
 [3  Marry,  1562.] 
 
22  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 o/merey".°*  ^^  "'■  ^^J  ^^^'^  *^^®  wicked,  Thou  slialt  surely  die,  and  so  he 
 turn  from  his  sins,  and  doth  the  thing  that  is  lawful  and 
 right :  then  he  shall  surely  Uve ;"  that  is  to  say,  all  his  sins 
 which  he  hath  done  before  shall  not  hurt  him.  Here  ye 
 hear  what  promises  God  hath  made  us,  when  we  will  rise 
 from  the  sleep  of  our  sins,  and  leave  the  affections  of  the 
 flesh,  and  do  such  things  as  he  hath  appointed  unto  us  in  his 
 laws ;  if  we  do  so,  then  we  shall  surely  hve  and  not  die : — 
 that  is  to  say,  we  shall  attain  after  this  corporal  life  to  ever- 
 lasting hfe ;  which  grant  us  God  the  Father,  Son,  and  Holy 
 Ghost !     Amen. 
 
ON    THE    GOSPKL    FOR    SAINT    ANDREW's    DAY,  23 
 
 THE  SERMON  PREACHED  UPON  SAINT  ANDREW'S  DAY,  1552, 
 BY  MASTER  HUGH  LATIMER. 
 
 aiATTHEW  IV.  [18,  19,  20.] 
 As  Jesus  walked  by  the  sea  of  Galilee,  he  saw  two  brethi'en,  Simon  This  gospel  u 
 
 !•!  ni-i-»  141  I'll  •  •  ■"^'"^  'l^  '"^ 
 
 which  was  called  Peter,  and  Andrew  his  brother,  casting  a  net  into  church  on 
 the  sea ;  for  they  were  fishers :  and  he  said  unto  them,  Follow  me,  day. 
 and  I  will  make  you  fishers  of  men :  and  they  straightway  left  their 
 nets  and  followed  him. 
 
 This  is  the  gospel  which  is  read  in  the  church  this  day : 
 and  it  sheweth  unto  us  how  our  Saviour  called  four  persons 
 to  Ms  company ;  namely,  Peter  and  Andrew,  James  and 
 John,  which  were  all  fishers  hy  their  occupation.  This  was 
 their  general  vocation;  but  now  Christ  our  Saviour  called 
 them  to  a  more  special  vocation.  They  were  fishers  still, 
 but  they  fished  no  more  for  fish  in  the  water,  but  they  must  The  aposties 
 
 '^ .  «'  fished  after 
 
 fish  now  for  men,  with  the  net  which  was  prepared  to  the  men. 
 same'^  purpose,  namely,  with  the  gospel;  for  the  gospel  is 
 the  net  wherewith  the  apostles  fished  after  they  came  to 
 Christ,  but  specially  after  his  departing  out  of  this  world : 
 then  they  went  and  fished  throughout  the  whole  world.  And 
 of  these  fishers  was  spoken  a  great  while  ago  by  the  prophet : 
 for  so  it  is  written,  ^cce  ego  mittam  piscatores  multos,  elicit  Jer.  xvi. 
 Dominus,  et  piscabuntur  eos;  et  post  hcec  mittam  eis  vena- 
 tores  inultos,  et  venabuntur  eos  de  omni  monte  et  de  omni 
 colle  et  de  cavernis  petrarum ;  "  Behold,  saith  the  Lord,  I 
 will  send  out  many  fishers  to  take  them ;  and  after  that  will 
 I  send  hunters  to  hunt  them  out  from  all  mountains  and  hills, 
 and  out  of  the  caves  of  stone."  By  these  words  God  signi- 
 fied by  his  prophets,  how  those  fishers,  that  is,  the  apostles, 
 Bhould  preach  the  gospel,  and  take  the  people  therewith, 
 (that  is,  all  they  that  should  beheve,)  and  so  bring  them  to 
 God.  It  is  commonly  seen  that  fishers  and  hunters  be  very 
 painful  people  both;  they  spare  no  labour  to  catch  their 
 game,  because  they  be  so  desirous  and  so  greedy  over  their 
 game,  that  they  care  not  for  pains.  Therefore  our  Saviour 
 [1  must  fish  for,  15G2.]  [2  this  pui-pose,  1.562.] 
 
24  SERMONS    PllKACHEU    IN    LINCOLNSHIRE.  [sERM. 
 
 Why  ciirist   chosB  fishers,  because  of  these  properties,  that  they  should  be 
 
 to  be  apostles,  painful  and  spare  no  labour;  and  then  that  they  should  be 
 greedy  to  catch  men,  and  to  take  them  with  the  net  of  God's 
 word,  to  turn  the  people  from  wickedness  to  God.  Ye  see 
 by  daily  experience,  what  pain  fishers  and  hunters  take  ;  how 
 the  fisher  watcheth  day  and  night  at  his  net,  and  is  ever 
 ready  to  take  all  such  fishes  that  he  can  get,  and  come  in 
 his  way.  So,  likewise,  the  hunter  runneth  hither  and  thither 
 after  his  game ;  leapeth  over  hedges,  and  creepeth  through 
 rough  bushes ;  and  all  this  labour  he  esteemeth  for  nothing, 
 because  he  is  so  desirous  to  obtain  his  prey,  and  catch  his 
 
 Thp  office  of  venison.  So  all  our  prelates,  bishops,  and  curates,  parsons 
 and  vicars,  should  be  as  painful  and  greedy^  in  casting  their 
 nets ;  that  is  to  say,  in  preaching  God's  word ;  in  shewing 
 unto  the  people  the  way  to  everlasting  life ;  in  exhorting 
 them  to  leave  their  sins  and  wickedness.  This  ought  to  be 
 done  of  them,  for  thereunto  they  be  called  of  God ;  such  a 
 
 The  doings  of  charge  they  have.     But  the  most  part  of  them  set,  now- 
 
 preUtes.  ...  . 
 
 a-days,  aside  this  fishing ;  they  put  away  this  net ;  they 
 take  other  business  in  hand :  they  will  rather  be  surveyors 
 or  receivers,  or  clerks  in  the  kitchen,  than  to  cast  out  this 
 net :  they  have  the  Hving  of  fishers,  but  they  fish  not,  they 
 are  otherways  occupied^.  But  it  should  not  be  so  :  God  will 
 plague  and  most  heinously  punish  them  for  so  doing.  They 
 shall  be  called  to  make  account  one  day,  where  they  shall 
 not  be  able  to  make  answer  for  their  misbehaviours,  for  not 
 casting  out  this  net  of  God's  word,  for  suff'ering  the  people 
 to  go  to  the  devil,  and  they  call  them  not  again,  they  ad- 
 monish them  not.  Their  perishing  grieveth  them  not;  but 
 the  day  will  come  when  they  shall  repent  from  the  bottom  of 
 The  reward    their  hoarts  ;  but  then  it  will  be  too  late :  then  they  shall 
 
 ofnegngent  '  "^ 
 
 prelates.  receivo  their  well  deserved  punishment  for  their  negligence 
 and  slothfulness,  for  taking  their  living  of  the  people,  and 
 not  teacliing  them. 
 
 The  evangehsts  speak  diversely  of  the  calling  of  these 
 four  men,  Peter,  Andrew,  James,  and  John.     Matthew  saith, 
 
 Matt.iv.       that  "  Jesus  called  them,  and  they  immediately  left  their  nets, 
 
 [1  so  painful,  so  greedy,  1562.] 
 
 [2  See  Strype,  Eccles.  Mem.  ii.  ii.  p.  141.  Oxf.  Edit.  Bern.  Gilpin, 
 Sermon  before  K.  Edw.  VI.  p.  21,  et  seq.  at  the  end  of  Gilpin,  Life  of 
 Bern.  Gilpin.] 
 
mira- 
 
 culous doing 
 of  our 
 Saviour 
 
 XXXI. ]  ON    TTIB    GOSPEL    KOR    SAINT    ANUREw's    DAY.  25 
 
 and  followed  him."  Luke  saith,  that  our  Saviour  "  stood  by 
 the  lake  of  Genezareth,  and  there  he  saw  two  ships  standing 
 by  the  lake  side,  and  he  entered  in  one  of  these  ships,  which 
 was  Peter's,  and  desired  him  that  he  would  thrust  it  a  little 
 from  the  land :  and  so  he  taught  the  people ;  and  after  that, 
 when  he  had  made  an  end  of  speaking,  he  said  to  Simon 
 Peter,  Cast  out  thy  net  in  the  deep :  and  Simon  answered, 
 We  have  laboured  all  night  and  have  taken  nothing ;  never- 
 theless at  thy  commandment  I  will  loose  forth  the  net.  And 
 when  they  had  cast  it  out,  they  inclosed  a  great  multitude  The 
 of  fishes.  Now  Peter,  seeing  such  a  multitude  of  fishes,  was  of  our 
 beyond  himself,  and  fell  down  at  Jesus's  knees,  saying.  Lord,  chri: 
 go  from  me,  for  I  am  a  sinful  man :  for  he  was  astonished, 
 and  all  that  were  with  him,  at  the  draught  of  the  fishes  which 
 they  had  taken.  And  there  were  also  James  and  John  the 
 sons  of  Zebedee.  And  Jesus  said  unto  Peter,  Fear  not, 
 from  henceforth  thou  shalt  catch  men :  and  they  brought 
 the  ships  to  land,  and  forsook  all,  and  followed  him."  So  ye 
 hear  how  Luke  describeth  this  story,  in  what  manner  of  ways 
 Christ  called  them ;  and  though  he  make  no  mention  of 
 Andrew,  yet  it  was  Uke  that  he  was  amongst  them  too,  with 
 Peter,  John,  and  James.  The  evangeUst  John,  in  the  first 
 chapter,  describeth  this  matter  of  another  manner  of  ways, 
 but  it  pertaineth  all  to  one  end  and  to  one  effect :  for  it  was 
 most  like,  that  they  were  called  first  to  come  in  acquaintance 
 with  Christ,  and  afterwards  to  be  his  disciples ;  and  so  in  the 
 end  to  be  his  apostles,  which  should  teach  and  instruct  the 
 whole  world.  John  the  evangelist  saith,  that  Andrew  was  john  the 
 a  disciple  of  John  Baptist :  and  when  he  had  seen  liis  master  t^aTldiscipfe 
 point  to  Christ  with  liis  finger,  saying,  Ecce  Agnus  Dei,  qui  Baptist. 
 tollit  peccata  mundi,  "  Lo  the  Lamb  of  God,  that  taketh 
 away  the  sins  of  the  world ;" — (they  used  in  the  law  to  offer 
 lambs  for  the  pacifying  of  God :  now  John  called  Christ  the 
 right  Lamb  which  should  take  away  indeed  all  the  sins  of  the 
 world :)  now  when  Andrew  heard  whereunto  Christ  was  come, 
 he  forsook  his  master  John,  and  came  to  Christ ;  and  fell  in 
 acquaintance  with  him,  asked  him  where  he  dwelled ;  and  find- 
 ing his  brother  Simon  Peter,  he  told  him  of  Christ,  and  brought 
 him  to  him.  He  brought  him  not  to  John,  but  to  Christ : 
 and  so  should  we  do  too ;  we  should  bring  to  Christ  as  many 
 as  we  could,  with  good  exhortations  and  admonitions.      Now 
 
26  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [ 
 
 SERM. 
 
 Christ  seeing  Peter,  said  unto  him,  "  Thou  art  Simon  the  son 
 of  Jonas;  thou  shalt  be  called  Cephas,  wliich  is  by  inter- 
 pretation, a  stone :"  signifying  that  Peter  should  be  a  stedfast 
 fellow  ;  not  wavering  hither  and  thither. 
 
 So  ye  see  how  diversely  the  evangelists  speak  of  the  call- 
 The  apostles  ing  of  thoso  four  apostlos,  Peter,  Andrew,  James,  and  Jolm : 
 
 were  divers  °  ... 
 
 times  called,  therefore  it  is  like  they  were  called  more  than  one  time :  they 
 were  called  first  to  come  to  acquaintance  with  him,  then  after- 
 ward to  be  his  disciples ;  and  so  at  the  last  to  be  his  apostles, 
 
 Luke  vi.  aud  toacliers  of  the  whole  world.  For  we  read  in  the  gospel 
 of  St  Luke,  that  our  Saviour,  when  he  would  choose  apostles 
 which  should  teach  others,  he  continued  a  whole  night  in  prayer, 
 desiring  God  to  give  him  worthy  men  Avhich  he  might  send. 
 
 Mark  this,  ye  Whoro  WO  liavo  a  good  monition,  how  careful  they  should  be  that 
 
 that  choose  o  '  «/ 
 
 officers.  ought  to  clioosc  men  and  set  them  in  offices ;  how  they  should 
 call  upon  God,  that  they  might  have  worthy  men.  For  it 
 appeared  by  our  Saviour,  that  he  was  very  loth  to  have  un- 
 worthy men ;  insomuch  that  he  ceased  not  all  night  to  cry 
 unto  God,  that  he  might  have  worthy  men,  wliich  he  might 
 send ;  and  such  men  as  might  be  able  to  tell  the  truth,  and 
 when  they  had  done,  to  stand  unto  it.  For  when  a  preacher 
 preacheth  the  truth,  but  afterward  is  fearful,  and  dare  not 
 stand  unto  it,  is  afraid  of  men,  this  preacher  shall  do  but 
 little  good :  or  when  he  preacheth  the  truth,  and  is  a  wicked 
 hver,  after  that  he  hath  done,  this  man  shall  do  but  httle 
 good :  he  shall  not  edify,  but  rather  destroy,  when  his  words 
 are  good,  and  his  Hving  contrary  unto  the  same.     Therefore 
 
 A  good  wish  I  would  wish  of  God,  that  all  they  that  should  choose  officers, 
 
 and  proht-  _  '' 
 
 able.  would  givo  themsclvcs  most   earnestly  to   prayer ;   desiring 
 
 God,  that  they  may  choose  such  men  as  may  do  good  in  the 
 commonwealth,  amongst  the  flock  of  God  !  And  I  would  wish, 
 that  there  should  be  none  other  officers,  but  such  as  be  called 
 thereunto  lawfully ;  for  no  man  ought  to  seek  for  promotions, 
 to  bear  rule,  to  be  an  officer ;  but  we  should  tarry  our  vo- 
 cation till  God  call  us ;  we  should  have  a  calling  of  God. 
 
 A  lamentable  But  it  is  to  bc  lamented  how  inordinately  all  things  be  done. 
 For  I  fear  me,  that  there  hath  been  but  very  few  offices 
 in  England  but  they  have  been  either  bought  or  sold:  for  I 
 have  heard  say  many  times,  that  some  paid  great  sums  of 
 money  for  their  offices.  No  man  can  persuade  me  that  these 
 men  intend  to  do  good  in  the  commonwealth,  which  buy  their 
 
XXXI.]  ON    THE    GOSPKL    FOR    SAINT    ANDREw'^S    DAY,  27 
 
 offices :  for  they,  intend  to  get  that  money  again  which  they 
 have  laid  out,  and  afterward  to  scrape  for  purchasing.     But 
 such  ambitious  men  that  offer  themselves,  they  should  be  re-  Ambitious 
 fused,  they  should  not  be  suffered  to  live  in  a  commonwealth ;  JTouiveTn  a 
 for  they  be  ambitious  and  covetous.     We  read  that  Jethro,  wealth. 
 ]\Ioses's  father-in-law,  gave  unto  Moses  counsel  to  choose  men 
 to  offices,  and  that  same  counsel  that  Jethro  gave  was  God's 
 counsel;    God  spake  by  the  mouth   of  Jethro.     Now  what 
 saith  Jethro,  or  God  by  Jetln-o,  what  manner  of  men  would 
 he  choose  to  offices,  to  serve  the  commonwealth  ?     "  Thou  Exod.  xviii. 
 shalt  seek  out,"  saith  Jethro,  "  amongst  all  the  people,  men 
 of  activity,  and  such  as  fear  God;  true  men,  hating  covet- 
 ousness ;  and  make  them  heads  over  the  people,  &c."    Jethro 
 would  not  have  him  to  take  those  which  offer  themselves,  or 
 which  buy  their  offices  with  money  and  fair  speaking :  no, 
 no ;  he  would  none  of  that  gear,  he  would  not  have  such 
 fellows.      But  I  pray  you,  how  many  officers  are  sought  out  officers 
 
 ■'■.''•'  ''  ^  should  be 
 
 now-a-days  ?  I  think  but  very  few;  the  most  part  offer  them-  sought, 
 selves  before  they  be  called :  but  it  should  not  be  so ;  justices 
 of  peace,  sheriffs,  and  other  officers,  they  should  be  sought 
 out,  they  should  be  called  thereunto ;  they  should  not  come 
 before  they  be  sent  for.  Now  when  they  be  sought  out, 
 what  manner  of  men  should  they  be?  Men  of  wisdom  and 
 "of  activity^ ;"  that  is  to  say,  men  of  knowledge  and  under- 
 standing, which  be  able  to  execute  that  office :  and  "  such  as 
 fear  God ;"  for  no  doubt  he  must  have  the  fear  of  God  in  his 
 heart  that  shall  be  an  officer;  or  else  he  shall  never  well 
 execute  his  office ;  he  shall  soon  be  corrupted  with  gifts  or 
 rewards.  Further,  he  must  be  "  a  true  man ;"  such  a  one 
 whom  a  man  may  trust  by  his  words :  he  must  be  his  word's 
 master ;  he  may  not  be  a  dissembler,  a  liar,  or  a  false  dealer. 
 And  last  of  all,  he  must  be  a  "  hater  of  covetousness^."  A  man  An  officer 
 of  activity  and  knowledge ;  a  man  that  feareth  God,  a  true  covetousness. 
 man,  and  a  man  wliich  hateth  covetousness :  he  must  not 
 only  not  be  covetous,  but  he  must  be  a  "  hater  of  covetous- 
 ness." Now,  when  he  must  hate  covetousness,  then  he  must 
 needs  be  far  off  from  that  foul  vice  of  covetousness  and  im- 
 moderate desire  to  have  goods.      Tliis  is  the  duty  of  every 
 
 [1  Many,  "men  of  activity,"  1562.] 
 
 [2  "  a  hater  of  covetousness :"  he  must  first  be  a  man  of  activity, 
 &c.,  1562.] 
 
28 
 
 SERMONS    PREACHED    IN     LINCOLNSHIRE. 
 
 [SERM. 
 
 Jcthro  would 
 not  allow 
 our  officers. 
 
 Clergymen 
 must  not 
 flatter  for 
 benefices. 
 
 Mark  this, 
 ye  that  be 
 patrons. 
 
 It  is  a  great 
 thmg  to  be 
 a  patron. 
 
 Mark  this, 
 ye  that  buy 
 patronage. 
 
 officer ;  so  he  shall  be  disposed  before  he  be  admitted  there- 
 unto. But  whether  they  be  so  or  not,  let  others  judge :  it  is 
 seen  by  daily  experience  what  they  be,  a  great  part  of  them. 
 I  fear  me,  that  if  Jethro  should  see  them,  their  doings  would 
 mislike  him ;  he  would  say,  "  These  are  not  such  men  as  I 
 have  appointed."  But  it  is  no  matter :  though  Jethro  see 
 them  not,  God  he  seeth  them,  which  will  reward  them  accord- 
 ing to  their  deserts. 
 
 And  so  likewise  they  that  be  of  the  spiritualty,  the 
 clergymen,  they  must  not  run  themselves,  they  must  tarry 
 till  they  be  called.  They  must  not  flatter  for  benefices;  and 
 therefore  the  king  and  his  most  honourable  council  must  take 
 heed,  and  not  set  up  those  which  call  themselves :  for  no 
 doubt  they  that  call  themselves  intend  not  to  do  good,  nor  to 
 profit  the  people ;  but  only  they  seek  to  feed  themselves,  and 
 to  fill  their  coffers.  And  so  likewise  all  patrons  that  have  to 
 give  benefices,  they  should  take  heed  and  beware  of  such 
 fellows,  which  seek  for  benefices,  wliich  come  before^  they  be 
 called.  For  such  fellows  intend  not  to  feed  the  people  Avith 
 the  wholesome  doctrine  of  the  word  of  God ;  but  rather  they 
 seek  to  be  fed  of  the  people ;  to  have  their  ease,  for  that 
 they  look  for.  If  they  were  minded  to  do  good  unto  the 
 people  of  God,  they  would  tarry  till  God  did^  call  them, 
 and  then,  when  they  be  called,  do  their  duties :  but  to  run 
 without  the  calhng  of  God,  is  a  manifest  token  that  they  have 
 another  respect ;  that  they  are  worldly-minded ;  and  there- 
 fore God  complaineth  by  the  prophet,  saying,  Multi  curre- 
 hant  quos  ego  non  mitteham;  "  There  were  many  of  those 
 that  ran  before  I  sent  them,  which  were  not  sent  by  me." 
 Therefore  I  will  desire  patrons  to  take  heed  upon  what  man- 
 ner of  men  they  bestow  their  benefices ;  for  it  is  a  great 
 charge,  a  great  burthen  before  God  to  be  a  patron.  For 
 every  patron,  when  he  doth  not  diligently  endeavour  himself 
 to  place  a  good  and  godly  man  in  his  benefice,  which  is  in  his 
 hands,  but  is  slothful,  and  careth  not  what  manner  of  man 
 he  taketh ;  or  else  is  covetous,  and  will  have  it  himself,  and 
 hire  a  Sir  John  Lack-Latin,  which  shall  say  service  so  that 
 the  people  shall  be  nothing  edified ;  no  doubt  that  patron 
 shall  make  answer  before  God,  for  not  doing  of  his  duty. 
 
 ['  come  themselves  before,  1562.] 
 [•-  should,  1562.] 
 
XXXI.]  ON    THE    GOSPEL    FOR    SAINT    ANDREW's    DAY.  29 
 
 And  look,  how  many  soever  perish  in  that  same  parish  be- 
 cause of  lack  of  teaching,  the  patron  is  guilty  of  them ;  and 
 he  must  make  answer  for  them  before  God.  Therefore  it 
 appeareth  most  manifestly,  that  patrons  may  not  follow  friend- 
 sliips,  or  other  affections :  but  they  must  see  that  God's  ho- 
 nour be  promoted,  that  they  place  such  men  as  may  be  able 
 to  teach  and  instruct  the  people^. 
 
 Now  to  the  matter.     These  men,  Peter,  Andrew,  James,  Theapostie* 
 
 '         ,        '  '  '  came  not 
 
 and  John,  they  were  called  from  catching:  of  fishes  to  the  i"''"<"^'^  'TT 
 
 «  o  were  callen. 
 
 catching  of  men :  they  had  a  calhng,  they  ran  not  before 
 they  were  called :  but  we  do  not  so ;  we  order  the  matter  as 
 though  God  saw  us  not :  and  no  doubt  there  be  some  that 
 tliink  in  their  hearts,  "  What,  shall  I  tarry  till  God  call  me  ? 
 Then  peradventure  I  shall  never  be  called,  and  so  I  shall 
 never  get  any  thing."  But  these  be  unfaithful  men ;  they 
 consider  not  that  God  seeth  us  every  where :  in  what  corner 
 soever  we  be,  God  seeth  us,  and  can  fetch  us  if  it  please  him'' 
 that  we  should  be  officers,  or  be  curates,  or  such-like  things. 
 Therefore,  thou  runner,  tarry  till  thou  art  called ;  run  not 
 before  the  time.     John  Baptist,  that  holy  man,  he  would  not  Joim  Baptist 
 
 1  ir>l  I'll  T-VT1  ^"^'^  ^'"'    "^' 
 
 take  upon  to  come  beiore  he  was  bidden.  Where  was  he  ?  benefice. 
 Verily ^  in  the  wilderness;  he  made  no  suit,  I  warrant  you, 
 for  any  office ;  he  tarried  till  God  called  him :  for  Luke  saith, 
 "  The  word  of  the  Lord  came  unto  John,  being  in  the  wil- 
 derness." It  is  no  marvel  that  God  fetched  him  out  of  the 
 wilderness ;  for  there  is  no  corner  in  the  whole  world  where 
 any  man  can  hide  himself  from  his  presence.  Therefore 
 when  he  will  have  a  man,  he  can  call  him,  though  he  be  hid 
 in  corners ;  for  the  prophet  saith.  Dens  in  altis  habitat,  sed  Psai.  cxiii. 
 humilia  respicit;  "  God  dwelleth  aloft,  but  yet  he  seeth  those 
 things  which  be  here  in  the  lowest  parts  of  the  earth:  he 
 dwelleth  in  heaven,  but  for  all  that  he  overseeth  all  the 
 whole  earth,  and  what  therein  is."     For  though  we  were 
 
 [3  Thus  Gilpin  in  his  sermon  before  the  coiu't  of  Edw.  VI.  com- 
 plained: "You  should  find  a  small  number  of  patrons  that  bestow 
 rightly  then'  livmgs,  seeking  God's  glory,  and  that  his  work  and  busi- 
 ness may  be  rightly  applied,  without  gaining,  or  seeking  their  own 
 profit. . .  A  great  number. .  .keep  them  [the  hvings]  as  then-  own  lands, 
 and  give  some  three-halfpermy  priest  a  cm-ate's  wages,  nine  or  ten 
 pounds."] 
 
 [4  when  it  pleaseth,  1562.]  [a  Marry,  1562.] 
 
so 
 
 SERMONS    PREACHED    IN    LINCOLNSHIRE. 
 
 [SERM. 
 
 God  looketh 
 upon  low 
 things. 
 
 God  saw 
 Joseph  in 
 the  prison. 
 
 Moses  was 
 a  shepherd. 
 
 cast  down  in  a  deep  pit,  or  dungeon,  as  Jeremic  the  prophet 
 was,  yet  for  all  that  he  can  see  us,  he  will  not  forget  us ; 
 for  he  looketh  down  upon  those  things  that  be  below.  There- 
 fore let  no  man  think  in  his  heart,  I  must  put  myself  forward, 
 I  must  seek  to  bring  myself  aloft.  No,  no :  consider  rather 
 that  God  seeketh  thee,  that  he  can  bring  thee  aloft  when  it 
 pleaseth  him ;  when  it  is  to  the  furtherance  of  his  glory, 
 and  to  the  salvation  of  thy  soul.  John  Baptist  made  no  suit 
 for  that  office,  namely,  to  be  a  preacher,  and  to  baptize  the 
 people ;  yet  for  all  that  God  sought  liim  out,  God  called  him 
 thereunto  :  God  would  have  him  in  this  office  of  preaching. 
 
 So  likewise  Joseph,  when  he  was  in  Egypt,  sold  of  his  own 
 brethren,  where  he  served  with  a  great  man,  a  great  officer 
 he  was,  Putiphar  was  his  name :  now  when  he  had  been  a 
 while  with  him,  his  mistress,  perceiving  liis  beauty,  cast  her 
 love  upon  him,  and  so  would  have  him  to  be  naught  with 
 her:  but  Joseph,  bemg  a  man  that  feared  God,  would  not 
 follow  her,  but  rather  withstood  her  beastly  lusts,  ran  his 
 ways,  and  left  his  cloke  behind  him;  and  so  afterward,  through 
 false  accusations,  he  was  cast  into  prison.  Tliink  ye  now  that 
 God  saw  him  not  ?  Yes,  yes,  he  saw  him ;  though  he  was 
 in  the  dark  prison,  yet  he  saw  him.  For  when  it  seemed 
 him  good,  he  brought  him  out  again  of  the  prison,  and  made 
 him  lord  and  ruler  over  all  Egypt :  though  he  lay  in  a  dun- 
 geon, though  he  could  make  no  suit  for  his  office,  yet  God, 
 when  it  pleased  liim,  could  call  liim  thereunto.  Therefore, 
 let  us  learn  here,  by  the  ensample  of  this  good  Joseph,  let 
 us  learn,  I  say,  that  when  we  be  meet,  and  that  God  will 
 have  us  to  bear  offices,  he  will  call  us  thereunto  by  lawful 
 means,  by  his  magistrates ;  he  will  not  forget  us,  for  he 
 seeth  us  in  every  corner ;  he  can  pick  us  out,  when  it  is  his 
 will  and  pleasure. 
 
 Moses,  that  great  friend  of  God,  what  was  his  occupa- 
 tion? Verily  \  he  was  a  shepherd,  he  kept  liis  father-in- 
 law's  sheep ;  and  though  he  was  in  a  great  wilderness,  where 
 there  was  no  body  about  him,  yet  it  pleased  God  to  call  him, 
 and  to  make  him  a  captain  over  his  people  Israel.  And  this 
 Moses  was  very  loth  to  go,  to  take  such  a  great  charge^ 
 upon  him ;  yet  at  the  length  he  went,   because  it  was  the 
 
 [1  MaiTy,  1562.]  [2  such  a  chai-ge,  1584,  1596.] 
 
 I 
 
XXXI.]  ON    THE    GOSPEL    FOR    SAINT    ANDREW's    DAY.  SI 
 
 calling  of  God.  Therefore  let  us  follow  this  ensamplo  of 
 Moses :  let  us  not  take  in  hand  any  office,  except  we  be 
 called  thereunto  of  God ;  except  we  have  a  lawful  calling. 
 Our  Saviour  commandeth  his  disciples,  and  also  us,  that  we 
 shaU  "pray  unto  God,  that  he  will  send  labourers  into  his  Luke x. 
 harvest;"  that  is  to  say,  that  he  will  send  preachers. 
 Whereby  it  appeareth,  that  our  Saviour  would  that  no  person 
 should  take  upon  him  that  office,  except  he  be  sent  of  God, 
 except  God  caU  him  thereunto. 
 
 King  Saul,  though  he  was  a  wicked  man  in  his  end,  yet 
 he  was  made  a  great  king  of  God ;  for  what  was  his  father  ? 
 No  very  great  man,  I  tell  you :  and  Saul,  his  son,  went  to 
 seek  his  father's  asses,  and  so  by  chance,  because  he  could 
 not  find  the  asses,  he  came  to  the  prophet  Samuel,  which  by 
 and  bye,  before  he  departed  from  him,  anointed  him  to  be 
 king  over  Israel,  God  commanding  him  so  to  do.  Now  this  saui  sought 
 Saul,  the  son  of  Cis,  did  not  seek^  for  it ;  it  came  never  in  made^iling. 
 his  heart  to  think  that  he  should  be  king  ;  insomuch  that  he 
 hideth  himself  when  Samuel  would  proclaim  him  king  before 
 the  whole  congregation :  yet  for  all  that,  he  could  not  hide 
 himself  so  but  God  spieth  him  out;  and  so  finally  brought 
 him  to  the  kingdom.  Here  ye  see  most  manifestly,  that 
 when  God  will  have  a  tiling  to  be  done,  he  can  find  such 
 means,  whereby  it  must  needs  be  done ;  yea,  contrary  to  our 
 expectation.  Wherefore  should  now  any  of  us  go  about  to 
 thrust  ourselves  into  offices  without  the  calling  of  God? 
 And  no  doubt  they  that  do  so,  shew  themselves  to  have  no 
 faith  in  God  at  all;  they  trust  not  God;  they  think  they 
 shall  bring  all  matters  to  pass  by  then-  own  power  and  wits  : 
 but  it  is  seen  that  such  fellows  speed  ever  ill,  that  will  take  Mark  the 
 in  hand,  to  exalt  themselves,  without  any  lawful  calhng.  ^'"^' 
 
 David,  that  godly  man  and  holy  prophet  of  God,  what  Davia  was  a 
 was  he  ?     Marry,  a  keeper  of  sheep :  he  thought  not  that  '*"'''""''■ 
 he  should  be  king,  till  he  was  called  thereunto  of  God.     But, 
 I  pray  you,  what  was  Jonas  the  prophet  ?    Was  he  not  in 
 the  bottom  of  the  great  sea,  in  the  belly  of  a  great  and  hor- 
 rible whale?     What  happened  unto   him?     Saw  not   God 
 him  ?    Yes,  yes,  he  saw  him ;  he  had  not  forgotten  him,  he 
 called  him  out  agam,   and  so  sendeth  him  to  Nmeveh,  to  Jonas  was 
 preach  unto  them,  and  teach  them  penance,  to  leave  their  ^°""'' °"'' 
 [3  he  seeketh  not,  1562.] 
 
32 
 
 SEIJMONS    PREACH  HD    IN     LINCOLXSIIIRE. 
 
 [si:  KM. 
 
 God  will 
 punish  tlie 
 ambitious. 
 
 An  horrible 
 exainiiJe. 
 
 1  Kings  vi. 
 
 2  rhron. 
 xxvi. 
 
 sinful  life.  Now  God  would  have  liim  to  tluat  office,  there- 
 fore he  called  him ;  and  was  able  to  do  it,  though  he  lay 
 even  in  the  horrible  fish's  belly. 
 
 Now  therefore  let  us  well  consider  tliis,  that  when  God 
 will  have  a  man  to  bear  an  office,  he  can  and  is  able  to  fetch 
 him,  wheresoever  he  be:  and  that  man  that  is  so  called'  of 
 God  to  any  office,  no  doubt  God  will  work  with  him ;  he  will 
 prosper  all  his  doings  ;  he  will  defend  him  from  all  his  ene- 
 mies ;  he  will  not  let  him  perish.  But  and  if  any  man  take 
 in  hand  an  office  whereunto  he  is  not  called,  no  doubt,  that 
 man  shall  have  no  good  luck  ;  God  will  not  prosper  him. 
 And  not  only  that,  but  he  will  extremely  punish  that  man 
 that  will  take  in  hand  an  office  whereunto  he  is  not  called  of 
 God ;  which  seeketh  promotions,  or  goeth  about  to  promote 
 himself:  as  we  have  an  example  in  the  book  of  Numbers, 
 that  when  Corath,  Dathan,  and  Abiram,  would  not  be  con- 
 tent with  their  vocation,  whereunto  they  were  called  of  God, 
 but  would  cUmb  higher  and  promote  themselves,  what  hap- 
 pened ?  The  ground  clave  asunder,  and  swallowed  them  up, 
 with  wife  and  children,  and  all  that  they  had ;  this  was  their 
 end,  this  reward  they  had  for  their  ambition.  Whereby  it 
 appeareth,  that  God  will  that  every  man  shall  keep  himself 
 in  his  vocation,  till  he  be  further  called  of  God.  We  read 
 further  in  the  books  of  the  kings,  that  when  David  would 
 bring  in  the  ark  of  God  into  his  city,  as  they  were  gomg 
 with  it,  there  was  one,  Oza  by  name,  he  fearing  lest  the  ark 
 should  fall,  because  the  oxen  stumbled,  went  and  held  it  up 
 with  his  hands,  which  was  against  his  vocation ;  for  he  was 
 not  appointed  thereunto,  for  it  was  the  office  of  the  Levites 
 to  keep  the  ark,  nobody  else  should  come  near  unto  it. 
 Now  what  happened  ?  God  struck  him  by  and  bye  to  death, 
 because  he  took  upon  him  an  office  unto  wliich  he  was  not 
 called.  Yet,  after  man's  reason,  this  Oza  had  done  a  good 
 work  in  keeping  the  ark  from  falhng  ;  but  what  then  ?  God 
 will  that  his  order  shall  be  kept,  which  he  hath  appointed  in 
 his  word.  Further,  we  read  in  the  bible  of  a  king  who  was 
 called  Uzia,  which  would  take  upon  him  the  office  of  a  priest, 
 to  offer  incense  unto  the  Lord,  whereunto  he  was  not  called 
 of  God,  but  would  do  it  of  his  own  voluntary  m\\ ;  would 
 promote  himself  to  the  office  of  the  high  priest,  being  not 
 [1  that  is  called,  1584,  1596.] 
 
XXXI.]  ON    THE    GOSPEL     FOR    SAINT    ANDREw's    DAY.  S3 
 
 called  of  God  thereunto.  But  what  followed?  How  sped 
 he  ?  What  reward  had  he  for  so  doing  ?  Whilst  he  was 
 yet  about  it,  the  Lord  smote  him  by  and  bye  with  leprosy ; 
 and  so  this  great  king  endured  a  leper  all  the  days  of 
 his  life. 
 
 These  be  ensamples  now,  which  should  make  us  afraid, 
 if  we  had  any  fear  of  God  in  our  hearts,  to  promote  our- 
 selves. And  we  should  learn  here  to  beware  of  that  pes-  The  hurt 
 tilent  poison  of  ambition,  which  poison  (ambition,  I  say,)  of  ambition, 
 hath  been  the  cause  of  the  perishing  of  many  a  man :  for 
 tliis  ambition  is  the  most  perilous  thing  that  can  be  in  the 
 world.  For  an  ambitious  man  is  able  to  subvert  and  disturb 
 a  whole  commonwealth :  as  it  most  plainly  appeared  by  the 
 Rhodians ;  which  Rhodians  at  our  time  were  very  mighty, 
 and  of  great  estimation  through  all  the  world.  Now  what 
 was  their  destruction  ?  Truly ",  ambition ;  through  ambition 
 this  mighty  island  of  the  Rhodes  was  lost,  and  came  into  the  j^^^},'^"" 
 hands  of  the  Turks.  For  the  Chronicle^  sheweth,  that  ^^'°^'^- 
 before  their  destruction,  when  all  things  were  well  yet,  the 
 grand  Master  of  Rhodes  died.  Now  there  was  one  called 
 Andrew  Admirall,  a  Portingall,  he  desired  to  be  grand 
 Master :  he  was  an  ambitious  man,  he  went  about  to  promote 
 himself,  before  ha  was  called  of  God :  but  for  all  that,  he 
 missed  his  purpose,  so  that  he  was  not  chosen ;  for  there 
 was  one  chosen  whom  they  call  Philippe  de  Vyllers.  But 
 what  doth  this  Andrew?  Because  he  could  not  bring  liis 
 purpose  to  pass,  he  sendeth  letters  to  the  great  Turk,  sig- 
 nifying, that  if*  he  would  come,  he  would  help  him  to  get 
 the  island ;  which  afterwards  he  did :  but  yet  it  cost  him  his 
 life ;  for  his  treason  was  espied,  and  so  he  received  a  reward 
 according  unto  his  doings'. 
 
 So  ye  may  perceive  by  this  ensample,  which  was  done 
 in  our  time,  how  ungracious  a  thing  this  ambition  is :  for  no 
 doubt  where  there  is  ambition,  there  is  division ;  where  there 
 is   division,   there   folio weth   desolation ;    and  so   finally   de- 
 
 [2  Marry,  1562.] 
 
 P  Hall,  Chronicle,  pp.  6.53.  et  scq.    edit.  1809.] 
 
 [*  when,  1562.] 
 
 [5  The  Island  of  Rhodes  was  not  taken  possession  of  by  the  Tui'k 
 till  Christmas-day  1522,  but  Andrew  d'Amaral  was  beheaded  on  thrf 
 30th  October  in  that  year.] 
 
 [LATIMER,    II,] 
 
34 
 
 SERMONS    PnEACHED    IN     LINCOLNSHIRE. 
 
 b 
 
 God  defend- 
 eth  them 
 that  be 
 called  to 
 office. 
 
 struction  :  even  according  unto  our  Saviour's  saying,  "  Every 
 kingdom  divided  against  itself  shall  be  brought  to  nought ; 
 and  every  city  or  house  divided  against  itself  shall  not 
 stand,  &:c." 
 
 Well,  Andrew,  Peter,  James,  and  John,  were  not  am- 
 bitious, they  tarried  their  calHng :  so  I  would  wish  that 
 every  man  would  follow  their  ensamples,  and  tarry  for  their' 
 vocation,  and  not  thrust  themselves  in  till  they  be  called  of 
 God.  For,  no  doubt,  vocation  hath  no  fellow ;  for  he  that 
 Cometh  by  the  calhng  of  God  to  an  office,  he  may  be  sure 
 that  his  adversaries  shall  not  prevail  against  him,  as  long 
 as  he  doth  the  office  of  his  calling.  An  ensample  avc  have 
 in  our  Saviour :  he  was  sent  from  God  into  this  world,  to 
 teach  us  the  way  to  heaven.  Now  in  what  peril  and  danger 
 was  he,  as  long  as  he  was  here !  When  he  began  to  preach 
 at  Nazareth  amongst  his  kinsfolks,  he  displeased  them  so 
 that  they  went  and  took  him,  and  were  minded  to  cast  him 
 headlong  from  the  rock,  whereupon  their  city  was  builded : 
 but  when  it  came  to  the  point,  he  went  away  from  amongst 
 them,  because  his  hour  was  not  come  yet ;  he  had  not  yet 
 fulfilled  or  executed  that  office  whereunto  God  had  sent  him. 
 So  likewise  we  read  by  the  evangehst  John,  that  the  Jews 
 many  a  time  took  up  stones  to  stone  him,  but  they  could 
 not.  And  how  many  times  sent  they  their  men  to  take  him ! 
 yet  for  all  that  they  could  not  prevail  against  him.  And 
 these  things  are  not  written  for  Christ's  sake,  but  for  our 
 sake ;  that  we  should  learn  thereby,  that  when  we  do  dili- 
 gently our  office  whereunto  God  hath  called  us,  then  no 
 doubt  our  enemies  shall  as  httle  prevail  against  us,  as  they 
 prevailed  against  Christ ;  for  God  will  be  as  careful  for  us 
 as  he  was  for  Christ.  And  this  appeareth  most  manifestly 
 in  the  apostle  Paul :  I  pray  you,  in  what  danger  and  peril 
 was  he !  How  mighty  and  strong  enemies  had  he,  which 
 took  in  hand  to  rid  him  out  of  the  way !  Yet  for  all  that 
 God  delivered  him.  Wherefore  ?  Because^  Paul  was  called 
 and  ordained  of  God  to  that  office :  and  therefore  God  ever 
 delivered  him  out  of  all  troubles,  because  Paul  did  according 
 unto  his  calling. 
 
 Peter,  when  Herod  that  tyrant  had  killed  James  with 
 the  sword,  and  cast  him  into  prison,  so  that  he  thought 
 [1  tarry  their,  1.584,  159G.]  [-'  Marry,  because,  1502.] 
 
:XXI.]  ON    THE    GOSPEL    FOR    SAINT    ANDREW"'s    DAY. 
 
 85 
 
 ho   should  die    by  and   bye,   yet   God  delivered  him  won- 
 derfully.    And    no    doubt    this    is    not   written   for   Peter's 
 sake,  but  also  to  our  comfort ;  so  that  we  shall  be  sure,  that 
 when  we  follow  our  vocation,  being  lawfully  called  unto^  it, 
 God  will  aid  and  assist  us  in  all  our  troubles ;   whatsoever 
 shall  happen  unto  us,  he  will  be  present  and  help  us.    There-  N^^J'/^^^an 
 fore  take  tliis  for  a  certain  rule,  that  no  man  with  following  ^^^^^^^^^.^ 
 of  his  vocation,  and  doing  his  duty,  shall  shorten  his  life ;  '^"'v- 
 for  it  is  not  the  following  of  our  vocation  that  shall  shorten 
 our  hfe. 
 
 We  read  in  the  gospel,  that  when  Christ  saith  unto  his  John  xi. 
 disciples,  "Let  us  go  up  into  Jewry  agam;"  liis  disciples 
 made  answer  unto  him,  saying,  "Master,  the  Jews  sought 
 lately  to  stone  thee,  and  wilt  thou  go  thither  again  ?  Jesus 
 answered.  Are  there  not  twelve  hours  of  the  day  ?  If  a 
 man  walketh  in  the  day,  he  stumbleth  not:  but  if  a  man 
 walketh  in  the  night,  he  stumbleth,  because  there  is  no  light 
 in  him."  With  these  words  our  Saviour  signifieth,  that 
 he  that  walketh  in  the  day,  that  is  to  say,  he  that  walketh 
 truly  and  uprightly  in  his  vocation  whercunto  God  hath 
 called  him,  that  man  shall  not  stumble ;  he  shall  not  shorten 
 his  life,  till  the  twelfth  hour  cometh  ;  that  is  to  say,  till  it 
 pleaseth  God  to  take  him  out  of  this  world.  He  shall  be 
 sure  that  he  shall  not  shorten  liis  life,  in  doing  that  thing 
 wliich  God  hath  appointed  him  to  do. 
 
 I  pray  God  give  unto  us  such  hearts,  that  we  may  be 
 content  to  live  in  our  calling,  and  not  to  gape  further !     And  ti^^,^^^-^^, 
 first,  we  must  walk  in  the  general  vocation  ;  and  after  that,  ^^^f^^^ 
 when  God  calleth  us,  leave  the  general  calling,  and  follow  ^^';i,",fi;'^. 
 the  special :  if  we  would  walk  so,  we  should  be  sure  that  our 
 enemy,  should  not  prevail   against  us :   and  though  we  die, 
 yet  our  death  shall  be  nothing  else  but  an   entrance  into 
 everlasting  hfe.     Again,  we  shall  be  sure,  that  if  we  will 
 follow  our  vocations,  we  shall  lack  nothing,  we  shall  have  all 
 things  necessary  to  our  bodily  sustenance.     And  this  appear- 
 eth  by  many  ensamples.     AVhen   our   Saviour   sendeth   out 
 those  seventy  men  before  him  to  preach  the  gospel,  having 
 no  money  in  their  purses,  nor  any  thing  whereupon  to  hve ; 
 when  they  came  home   again,    he  asked  them,   "Whether 
 they   had    lacked    any   thing?"      They   said,    "No."     For 
 
 [3  coine  l>y,  1502.] 
 
 3—2 
 
36 
 
 SERMONS    PREACHED     IN     LINCOLNSHIRE. 
 
 [SERM. 
 
 Jacoh  fol- 
 loiveii  his 
 vocation  in 
 flyinj;  from 
 Esau. 
 
 Matt.  iv. 
 Deut.  viii. 
 
 Psal.  xxxiv. 
 
 To  distrust 
 the  promise 
 of  God  is  to 
 make  liim  a 
 liar. 
 
 they  did  as  Christ  had  commanded  unto  them;  therefore  they 
 lacked  notliing :  and  so  it  followeth,  that  they  that  will 
 follow  their  vocations  shall  lack  nothing. 
 
 Jacob,  that  holy  patriarch,  had  a  vocation  to  go  into 
 Mesopotamia ;  for  his  father  and  mother  commanded  liim  to 
 do  so,  because  they  feared  lest  Esau  his  brother  should  have 
 killed  him.  Now  when  he  went  thither,  he  confessed  that 
 he  had  nothing  but  a  staff  upon  liis  back ;  but  following  his 
 calling,  God  brought  him  again  with  great  droves  of  all 
 manner  of  cattle.  These  things  are  written  for  our  sake, 
 to  make  us  lusty  to  follow  our  vocation,  and  to  do  as  we  are 
 appointed  of  God  to  do. 
 
 Further,  when  the  people  of  Israel  were  in  the  wilder- 
 ness, they  had  a  vocation ;  for  God  commanded  Moses  to 
 bring  them  out  of  Egypt :  now  he  brought  them  in  the  wil- 
 derness, where  there  was  no  corn,  nor  any  thing  to  live 
 upon.  What  doth  God?  He  sendeth  them  bread  from 
 heaven,  rather  than  they  should  lack,  and  water  out  of  the 
 rock.  And  this  is  written  to  our  instruction.  Therefore 
 God  saith,  Non  solo  pane,  ^c,  "  Man  shall  not  hve  by  bread 
 only,  but  by  every  word  that  proceedeth  out  of  the  mouth 
 of  God."  For  whensoever  a  man  appheth  that  vocation 
 which  God  hath  appointed  for  him,  no  doubt  he  shall  not  be 
 disappointed  of  hvmg,  he  shall  have  enough.  Therefore 
 our  Saviour  Christ  saith,  Qucerite  primo  regnum  Dei,  et 
 justitiam  ejus,  et  cetera  omnia  adjicientur  vohis ;  "  Seek 
 first  the  kingdom  of  God,  and  his  righteousness,  and  all 
 other  tilings  shall  be  ministered  unto  you."  That  is  to  say, 
 let  us  live  godly,  as  he  hath  appointed  unto  us  :  as  for  other 
 things,  Jacta  super  Dominum  curam,  et  ipse  faciet;  "Cast 
 thy  care  upon  the  Lord,  and  he  will  make  it;"  he  will  finish 
 all  things,  for  he  is  able  to  make  a  good  end  of  all  matters  : 
 therefore  saith  the  prophet,  Timete  Dominum,  omnes  sancti 
 ejus,  "Fear  the  Lord,  all  ye  his  saints:"  Non  est  inopia 
 timentibus  eum,  "  They  that  fear  the  Lord,  they  shall  not 
 come  to  any  poverty."  Alack,  what  a  pitiful  thing  is  it,  that 
 we  will  not  believe  these  fatherly  promises  which  God  hath 
 made  unto  us  in  his  word !  What  a  great  sin  is  it  to  mis- 
 trust God's  promises !  For  to  mistrust  his  promises  is  as 
 much  as  to  make  him  a  liar ;  when  we  will  not  beheve 
 him. 
 
XXXI.]  ON    THE    GOSPEL     FOR    SAINT     ANI)RE\V*'s    DAY.  37 
 
 Every  man  hath  his  vocation :  as  these  men  here  were 
 fishers,  so  every  man  hath  his  faculty  wherein  he  was 
 brought  up :  but  and  if  there  come  a  special  vocation,  then 
 we  must  leave  that  vocation  which  we  have  had  before,  and 
 apply  that  whereunto  we  be  called  specially,  as  these  apo- 
 stles did.  They  were  fishers,  but  as  soon  as  they  were 
 called  to  another  vocation,  they  left  their  fishings.  But  ever 
 remember,  that  when  wo  have  a  vocation,  we  regard  most 
 above  all  the  special  points  in  the  same,  and  see  that  we  do 
 them  rather  than  the  accidents.  As  for  an  ensample ;  unto 
 great  men  God  alloweth  hunting  and  hawking  at  some  times ; 
 but  it  is  not  their  chiefcst  duty  whereunto  God  hath  called  Hunting 
 
 11  11  111-  *"''  haw  king 
 
 them :    lor  he  would  not  that  they  should  ffive  themselves '» ""'  "i^ 
 
 "  o  chief  point 
 
 only  to  hawking  and  hunting,  and  to  do  notliing  else.     No,  cail'n-"""'"  ** 
 not  so ;  but  rather  they  ought  to  consider  the  chiefest  point 
 than  the   accidents.     Hawking  and  hunting  is   but  an   ac- 
 cessary thing ;   but  the  chiefest  thing   to  which  God  hath 
 ordained  them  is  to  execute  justice,  to  see  that  the  honour 
 and  glory  of  God  be  set  abroad :  this  is  the  chiefest  point  in 
 their  calhng,  and  not  hawking  and  hunting,  which  is  but  an 
 accident.     So,  lilcewise,  a  serving  man  may  use  shooting,  or  The  chief 
 other  pastimes ;   but  if  a  serving  man  would  do  notliing  else  serving  man-s 
 but  shoot,  setting  aside  his  master's  business,  this  man  no 
 doubt  should  not  do  well :  for  a  serving  man's  duty  is  to 
 wait  upon  his  master ;  and  though  he  may  shoot  sometimes, 
 yet  his  special  and  chiefest  duty  is  to  serve  his  master  in 
 his  business. 
 
 Our  Saviour  went  once  abroad,  and  by  the  way  as  he 
 went,  he  said  to  one,  "  Follow  me :"  the  fellow  made  answer, 
 saying,  "  Let  me  first  bury  my  father."      Our  Saviour  said  Matt.  viu. 
 unto  him  again,  "  Let  the  dead  bury  their  dead,  and  come 
 thou  and  follow  me."     Where  our  Saviour  teacheth  us,  that 
 when  we  have  a  special  vocation,  wo  shall  forsake  the  gene- 
 ral :    for  to  bury  father   and  mother  is  a  godly  deed,  for 
 God  commanded  to  honour  father  and  mother ;  yet  when  we 
 have  such  a  special  calUng  as  this  man  had,  we  must  leave  our  sppcai 
 all  other  vocations.     For  our  Saviour  would  rather  have  the  mu»^t  '"e" 
 dead  to  bury  the  dead,  than  that  this  man  should  forsake  or 
 set  aside  his  vocation.     But  our  spiritualty,  what  do  they  ?  a  note  for 
 Forsooth  ^  some  be  occupied  with  worldly  businesses,  some  ^ty!'"" "" 
 [1  Many,  1562.] 
 
38  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [^ERM. 
 
 be  clerks  of  the  kitchen,  surveyors,  or  receivers ;  which  no 
 doubt  is  wicked,  and  they  must  make  a  heavy  account  for  it. 
 For  their  special  calling  is  to  fish,  to  preach  the  word  of 
 God,  and  to  bring  the  people  from  ignorance  unto  the  know- 
 ledge of  God's  word :  this  they  ought  to  do. 
 AbrahaiTniid         Abraham,    the    patriarch,    had    a    vocation,  when    God 
 
 follow  his  n     1     1  •  ,»    1  •  i  •  . 
 
 calling.  called  him  out  of  his  country ;  this  was  a  vocation.  So 
 likewise,  when  God  commanded  him  to  offer  his  son,  he  was 
 ready  and  willing  to  do  it :  for  because  God  had  commanded 
 him,  he  made  no  excuses,  but  went  and  followed  his  vocation 
 most  dihgently  and  earnestly.     But  this  I  would  have  you 
 
 The  man  that  to  uotc  wcll :    that  thcv  that   have  but    general  vocations, 
 
 hath  hut  a  -^  t/  o 
 
 general        mav  uot  foUow  tlioso  whicli  havc  special  vocations.     As  if^ 
 
 calling  may  «  ^ 
 
 hue*l^am"ie  ^®  would  follow  thc   ousamplo   of  Abraham,  we   may  not. 
 
 spe'iauo-     Abraham  had  a  special  vocation  of  God  to  offer  his  son : 
 
 cation.         therefore    they    that    afterward    followed    the    ensample    of 
 
 Abraham,  and  burned  their  children,  they  did  naughtily ;  for 
 
 they  had  no  commandment  of  God  to  do  so. 
 
 Num.  XXV.  Phinees,  that  godly  man,  seeing  one  of  the  great  men  of 
 
 Israel  do  wickedly  with  a  naughty  woman,  went  thither  and 
 
 killed  them  both,   whilst  they  were  yet   doing  the   act  of 
 
 lechery.     Now  in  so  doing  he  pleased  God,  and  is  highly 
 
 commended  of  God  for  it :  shall  we  now  follow  thc  ensample 
 
 of  Phinees  ?    Shall  we  kill  a  man  by  and  bye  when  he  doth 
 
 Avickedly  ?     No,  not  so ;  we  have  no  such  commandment  of 
 
 God  as  Phinees  had ;  for  he  had  a  special  calling,  a  secret 
 
 insphation  of  God  to  do  such  a  tiling :  we,  which  have  no 
 
 such  calhng,  may  not  follow  him,  for  we  ought  to  kill  nobody  ; 
 
 No  man  may  tlio  magistrates  shall  redress  all  matters.     So  to  preach  God's 
 
 cxcqit  he  be  word  it  is  a  ijood  tliine:,  and  God  will  have  that  there  shall 
 
 called.  °  ^ 
 
 be  some  wliich  do  it :  but  for  all  that  a  man  may  not  take 
 upon  him  to  preach  God's  word,  except  he  be  called  unto  it. 
 When  he  doth  it,  he  doth  not  well,  though  he  have  learning 
 and  msdom  to  be  a  preacher ;  yet  for  all  that  he  ought  not 
 to  come  himself  without  any  lawful  calling :  for  it  was  no 
 doubt  a  good  tiling  to  keep  the  ark  from  falHng ;  yet  for  all 
 that  Oza  was  stricken  to  death  because  he  took  in  hand  to 
 meddle  with  it  without  any  commission. 
 
 We  have  a  general  vocation,  which  is  this.  In  sudore 
 Gen. lii.        vultus  tui  vesceris  pane  tuo;  "In  the  sweat  of  thy  face  thou 
 
 [»  when,  1562.] 
 
 I 
 
XXXI.]  ON     THE    GOSPEL     FOU    SAI.VT    ANDRKW's    DAY.  SO 
 
 shalt  eat  thy  bread,  till  thou  be  turned  again  into  the  ground, 
 out  of  which  thou  wast  taken."    This  text  doth  charge  all  us 
 to  labour,  rich  and   poor,  no   man  excepted ;    but  he  must 
 laboui*  that  labour  which  God  hath  appointed  for  him  to  do : 
 for  God  loveth  not  slothfulness,  he  wiU  have  us  to  labour,  to 
 do  our  business :  and  upon  the  holy-day  he  will  have  us  to 
 cease  from  bodily  labour ;  but  for  all  that  he  will  not  have 
 us  to  be  idle,  but  to  hear  his  word,  to  visit  sick  folks  and 
 prisoners.     These  are  holy-days'  work,  which  God  requireth  The  rigi.t 
 of  us;    therefore  we  may  not  be  let  of  those  works  with  wwV."'^^ 
 bodily  labour:  we  must  set  aside  bodily-  labour,  and  feed 
 our  souls  upon  Sundays  in  hearing  of  God's  most  holy  word, 
 and  in  receiving  his  holy  sacraments.      So,  I  say,  labour  is 
 commanded  unto  us,  unto  every  one,  no  man  excepted.     All  ah  Adams 
 Adam's  cliildren  are   bound  to  labour  ;  for  that  which  was  labour. 
 said  unto  Adam,  is  said  hkewise  unto  us :  and  our  Savioui* 
 himself  teacheth  us  to  labour,  when  he  saith  to  Peter,  Due  in 
 altum,   "  Lead  thy  boat  into  the  deep ;"  and,  Relaxate  ad  Luke  v. 
 capturam,  "  spread  out  thy  net  to  catch."    Here  Christ  com- 
 manded Peter  to  do  his  duty,  to  follow  his  occupation.     ISTow 
 he  that  commanded  Peter,  saying,  "  Cast  out  thy  net,"  he 
 commandeth  also  us,  every  one  in  his  estate,  to  do  the  busi- 
 ness of  his  calling.     He  will  have  the  farmer  to  follow  liis 
 trade,  to  till  the  ground,  to  sow,  &c.,  and  yet  it  is  God  that 
 giveth  the  increase  of  the  labom\    For  we  may  not  think,  as 
 though  we  by  our  labour  may  get  somewhat ;   no,  not  so : 
 we  must  labour  indeed,  but  we  must  pray  him  to  send  the 
 increase ;  for  except  he  bless  our  labom%  no  doubt  we  shall 
 labour  all  in  vain.     The  ordinary  way,  whereby  God  sendeth  Labour  is  iiic 
 us  our  food  is  labour ;   yet  for  all  that  we  must  not  set  our  ^^em. 
 
 11  1  •        1  1       1  whereby  we 
 
 hearts  upon  our  labour,  nor  trust  therem,  but  only  hang  upon  ''^e. 
 God. 
 
 It  is  written,  Egestatem  operatur  manus  remissa ;  "  A  prov.  x. 
 hand  that  will  not  labour,"  saith  scripture,  "  shall  come  to 
 poverty :"  that  is  to  say,  that  man  or  that  woman  that  will 
 not  labour,  will  not  do  the  work  of  his  vocation,  shall  not 
 prosper  in  tliis  world :  but  a  diligent  hand,  a  man  that  will 
 labour,  Almighty  God  will  send  liim  increase,  he  shall  have  God  win 
 
 f  r\  increase " 
 
 enough.     So  that   certain  it   is,  that  we  must  labour  ;    for  ••''^o"''- 
 [2  all  bodily,  1607.] 
 
 increase  our 
 
40 
 
 SERMONS    PREACHKD    IN     LINCOLNSHIRE. 
 
 [sERM. 
 
 2  Thess.  iii. 
 
 Two  things 
 to  be  noteil 
 in  St  Paul's 
 words. 
 A  preacher 
 may  speak 
 by  hearsay. 
 
 Isai.  Iviii. 
 
 Rub  a  palled 
 horse  lie  will 
 kick. 
 
 Jsai.  i. 
 
 St  Paul  saitli,  Qui  non  laborat  non  manducet ;  "  He  that 
 laboureth  not,  let  him  not  eat."  I  would  wish  that  this 
 commandment  of  St  Paul  were  kept  in  England,  that  these 
 idle  lubbers  that  will  not  labour,  that  they  should  not  eat 
 neither :  for  no  doubt,  if  they  were  served  so,  it  would  make 
 them  to  apply  their  bodies  to  a  better  use  than  they  do. 
 
 St  Paul,  in  the  second  epistle  to  the  Thessalonians,  the 
 last  chapter,  saith  :  "  We  have  heard  say,  that  there  are  some 
 which  walk  amongst  you  inordinately,  working  not  at  all, 
 but  being  busy-bodies.  Them  that  are  such  we  command 
 and  exhort,  by  our  Lord  Jesu  Christ,  that  they  work  with 
 quietness,  and  eat  their  own  bread."  In  these  words  we 
 may  note  two  things :  first,  that  every  one  of  us  ought  to 
 labour,  and  do  the  office  of  his  calling :  secondarily,  we  may 
 note  here,  that  a  preacher  may  speak  by  hearsay,  as  St  Paul 
 doth  here.  I  spake  unto  you  since  I  came  into  this  country 
 by  hearsay ;  for  I  heard  say,  that  there  were  some  homely 
 tliieves,  some  pickers  in  this  worshipful  house;  which  no  doubt 
 is  a  miserable  tiling,  that  in  such  a  house  things  should  be  so 
 purloined  away :  therefore  I  exhorted  you  at  the  same  time 
 to  beware  of  it,  and  to  make  restitution.  Now  since,  there 
 were  some  of  you  wliich  were  offended  with  me,  because  I 
 spake  by  hearsay :  they  said  I  slandered  the  house  in  speak- 
 ing so.  But  I  tell  you,  that  I  slandered  nobody  at  that  time ; 
 I  spake  but  only  to  the  amendment  of  the  guilty ;  and  there- 
 fore the  guiltless  must  give  leave  unto  the  preacher  to  reprove 
 sin  and  wickedness.  For  the  preacher  when  he  reprovcth 
 sin,  he  slanderetli  not  the  guiltless,  but  he  seekcth  only  the 
 amendment  of  the  guilty.  Therefore  God  saith  by  the  pro- 
 phet, Annuncia  populo  scelera  illorum ;  "  Shew  unto  the 
 people  their  sins."  Therefore,  when  such  a  thing  is  spoken, 
 they  that  be  guiltless  should  be  content  when  sin  and  wicked- 
 ness is  reproved. 
 
 There  is  a  common  saying,  that  when  a  horse  is  rubbed 
 on  the  gall,  he  will  kick :  when  a  man  casteth  a  stone  among 
 dogs,  he  that  is  hit  will  cry  :  so  it  is  with  such  felloAvs  too ; 
 belike  they  be  guilty,  because  they  cannot  suffer  to  be 
 againsaid.  I  remember  the  prophet  Isaiah,  in  what  manner 
 of  wise  he  reproved  the  sins  of  the  people,  saying,  Argentwn 
 tuum  versum  est  in  scoriam ;  "  Thy  silver  is  turned  into 
 
XXXI.]  ON     THE    GOSPEL     FOR    SAINT    ANDREW*S    DAY.  41 
 
 dross."  So  no  doubt  the  fall  of  the  money*  hath  been  here 
 in  England  the  undoing  of  men.  Et  vinum  tuum  mixtxim 
 est  aqua ;  "  And  thy  wine  is  mingled  with  water."  Here 
 the  prophet  speaketh  generally :  and  he  goeth  forth,  saying, 
 Principes  tui,  ^c.  "  Thy  princes  are  wicked,  and  companions  a  tenibie 
 of  thieves,  they  love  rewards  altogether :  as  for  the  father-  prmees. 
 less,  they  help  them  not  to  right ;  neither  will  they  let  the 
 widow's  cause  come  before  them."  These  be  sore  words, 
 spoken  generally  against  all  the  princes,  where  I  doubt  not 
 but  there  were  some  good  amongst  them ;  yet  for  all  that 
 the  prophet  slandereth  them  not,  for  he  speaketh  not  against 
 the  good,  but  against  the  wicked,  he  meaneth  not  the  guilt- 
 less.   For  such  a  manner  of  speaking  is  used  in  the  scripture,  a  great  num- 
 
 .  ber  IS  meant 
 
 to  speak  by  the  universal,  meaning  a  great  number,  but  yet  j'^'^|'™  ]^^  ^i^^ 
 not  all,  only  those  that  be  guUty ;  therefore  such  manner  of  ""'v«^r«ai- 
 speaking  is  no  slander.  Therefore  I  said  at  the  same  time, 
 as  St  Paul  saith  to  the  Thessalonians,  "I  hear  say,  that  there 
 be  some  amongst  you  that  will  not  labour :"  so  I  said,  I  hear 
 say,  that  there  be  some  amongst  you,  which  are  given  to 
 picking  and  stealing ;  and  so  I  shewed  you  the  danger  of  it, 
 and  told  you  how  you  should  make  restitution  secretly,  with- 
 out any  open  shame :  for  it  is  no  shame  to  forsake  sin,  and 
 to  come  to^  godliness.    For  no  doubt  restitution  must  be  made  Restitution 
 
 .  ,  .  ~r  .  °'  ^^^  sorts. 
 
 either  in  effect,  or  affect :  that  is  to  say,  when  thou  art  able, 
 then  thou  must  make  it  in  effect ;  when  thou  art  not  able, 
 then  thou  must  be  sorry  for  it  in  thy  heart,  and  ask  God 
 forgiveness.  This  I  told  you  at  the  same  time,  where  I  slan- 
 dered nobody :  therefore  I  would  wish  that  ye  would  expound 
 my  words  now  forwards  better  than  ye  have  hitherto. 
 
 Now  to  the  matter  again.  If  ^  a  man  should  ask  this 
 question,  saying,  "  We  are  all  bound  to  work  for  our  livings, 
 but  I  pray  you  by  whom  cometh  the  gain  of  our  works  ? 
 Who  giveth  the  increase  of  it?"  There  be  some  kind  of 
 people  which  tliink,  that  they  bring  all  things  to  pass  by 
 their"*  labour ;  they  think  they  get  their  Hvings  with  their 
 own    hand-work.      Some  again  there  be,  which  think  that 
 
 [1  It  will  have  been  observed  that  Bishop  Latimer  fi-equently  alludes 
 to  the  practice  of  debasing  the  coinage,  which  was  so  common  in  the 
 reign  of  Hen.  VIII.,  and  was  not  unknown  in  that  of  Edw.  VI.] 
 
 [2  to  such  godliness,  1504,  1596.] 
 
 [3  when,  1562.]  [}  their  own,  1607.] 
 
42  SERMONS     PllEAClIliD    IN     LINCOLNSUIIIE.  [sERM. 
 
 somctiiiiik  the  increase  of  their  labour  cometh  by  the  devil;  that  he 
 coi.icihoiuie  incrcaseth  and  blesseth  their  labours.  But  thinic  ye  that  any 
 body  will  say  so,  that  his  increase  cometh  by  the  devil  ?  No, 
 I  warrant  you,  they  will  not  say  so  with  their  mouth ;  yet, 
 for  all  that,  their  conversation  and  Uving  sheweth  it  to  be  so 
 indeed'.  For  all  they  that  hve  of  usury,  they  have  their 
 gains  by  the  devil.  So  likewise  all  they  that  sell  false  wares, 
 or  sell  by  false  weight,  or  use  any  manner  of  falsehood,  they 
 be  in  the  devil's  service,  they  have  his  livery ;  therefore  they 
 seek  all  their  gains  at  liis  hands,  through  false  and  deceitful 
 dealing ;  and  so  it  appeareth  that  the  devil  is  the  increase  of 
 their  gains.  And,  no  doubt,  the  devil  taketh  upon  him  to 
 be  lord  over  all  things  in  earth,  as  it  plainly  appeareth  by 
 the  gospel  of  Matthew,  where  he  took  in  hand  to  tempt  Christ 
 our  Saviour,  and  brought  him  upon  a  high  hill,  where  he 
 shewed  unto  him  all  the  kingdoms  of  the  world,  saying,  Hcec 
 Matt.  iv.  omnia  daho  tihi,  si  prostratus  adoraveris  me ;  "  All  these 
 things  I  will  give  thee,  if  thou  wilt  fall  down  and  worship 
 me."  By  these  words  it  appeareth,  that  the  devil  beareth 
 liimself  in  hand  to  be  lord  and  ruler  over  the  whole  world  ; 
 The  (icvii  is  but  in  very  deed,  he  hath  not  so  much  as  a  goose  feather  by 
 goose  feather,  right.  Aud  yct  for  all  that,  he  hath  many  cliildi'cn  here 
 upon  earth,  which  hang  upon  him,  and  seek  their  increase  by 
 him,  through  falsehood  and  deceit.  Therefore  such  world- 
 lings have  a  common  saying  amongst  them  ;  they  say,  "When 
 a  man  will  be  rich,  he  must  set  his  soul  beliind  the  door : " 
 that  is  to  say,  he  must  use  falsehood  and  deceit.  And  there- 
 Many  set  fore,  I  fear  me,  there  be  many  thousands  in  the  world  wliich 
 behimi'the  sot  their  souls  bcliind  the  doors.  The  merchant  commonly 
 in  every  city  doth  teach  Ms  prentice  to  sell  false  wares :  so 
 that  a  man  may  say  to  all  cities,  as  Isaiah  saitli  to  Jerusalem, 
 Argentum,  tuum  versum  est  in  scoriam;  "Thy  silver  is  turned 
 into  dross ;"  thy  ware  is  false ;  thou  hast  a  delight  in  false- 
 hood and  deceit ;  thou  gettest  thy  goods  per  fas  et  nefas, 
 "by  lawful  and  unlawful  means."  But  the  increase  that 
 the  godly  man  hath,  cometh  of  God ;  as  the  scripture  saith, 
 Benedictio  Dei  facit  divitem,  "  The  blessing  of  God  maketh 
 rich." 
 
 Now  there  be  some  that  will  say,  "If  the  blessing  or 
 the  increase  come  not  of  my  labour,  then  I  will  not  labour 
 [1  iiuloca  with  tliem,  15G2.] 
 
 door 
 
XXXI.]  ON    THE    GOSPEL    FOR    SAINT    ANDREw"'s    DAY.  43 
 
 at  all ;  I  will  tarry  till  God  scndeth  me  my  food,  for  lie  is 
 able  to  feed  me  without  my  labour  or  travail."  No,  we  must 
 labour,  for  so  are  we  commanded  to  do ;  but  we  must  look 
 for  the  increase  at  God's  hands :  like  as  Peter  did ;  he  la- 
 boured the  whole  night,  yet  he  took  nothing  at  all,  till  Christ 
 came.  And  yet  this  is  not  a  certain  rule,  ho  that  much 
 laboureth,  shall  have  much.  For  though  a  man  labour  much, 
 yet  for  all  that  he  shall  have  no  more  than  God  hath  ap- 
 pointed him  to  have ;  for  even  as  it  pleaseth  God,  so  he  shall 
 have.  Nam  Domini  est  terra  et  plenitudo  ejus  ;  "  For  the  I'^^ai.  xxiv. 
 earth  is  the  Lord's,  and  all  that  is  therein ;"  and  when  we 
 have  much,  then  we  are  accountable  for  much.    For  no  doubt  ""^  *»'  ^■'".'' 
 
 '  much,  must 
 
 we  must  make  a  reckoning  for  that  wliich  we  receive  at  God's  fnucil"*^  '^"^ 
 hands. 
 
 Now  to  make  an  end :  I  desire  you,  let  us  consider  our 
 general  vocation,  that  is  to  say,  let  us  labour  every  one  in 
 that  estate  wherein  God  hath  set  him :  and  as  for  the  in- 
 crease, let  us  look  for  it  at  God's  hands,  and  let  us  be  con- 
 tent with  that  which  God  shall  send  us ;  for  he  knoweth 
 what  is  best  for  us.  If  we  have  victum  et  vestitum,  "  meat,  i  xim.  vi. 
 and  drink,  and  clothing,  let  us  be  content  withal ;"  for  we 
 cannot  toll  when  death  ^  will  come,  and  make  an  end  of  all 
 together.  For  happy  shall  he  be  whom  the  Lord,  when  he 
 Cometh,  shall  find  well  occupied  in  his  vocation ! 
 
 And  if  we  have  special  vocations,  let  us  set  aside  the 
 general,  and  apply  the  special  points  of  our  vocation,  rather 
 than  the  accidents ;  and  let  us  labour  in  our  calhng,  and 
 yet  not  think  to  get  any  thing  by  it,  but  rather  trust  in 
 God,  and  seek  the  increase  at  his  hands.  Let  us  look  for 
 his  benediction ;  then  it  shall  go  well  with  us :  but,  above 
 all  things,  beware  of  falsehood,  for  with  falsehood  we  serve 
 the  devil.  But,  as  I  told  you  before,  I  fear  me  the  devil  hath 
 a  great  number  of  servants  in  England. 
 
 The  almighty  God  grant  us  grace  to  live  so  here  in  tliis 
 world,  and  to  apply  our  business  in  such  wise,  that  he  may 
 be  glorified  amongst  us ;  so  that  we  may  finally  come  to  that 
 fehcity  which  he  hath  prepared  for  us !     Amen. 
 
 [2  good-man  death,  1572.] 
 
44 
 
 SERMONS    I'HEACHED     IN    LINCOLNSUlllE, 
 
 [t5ERJ]. 
 
 THE  EIGHTH  SERMON  OF  MASTER  DOCTOR  LATIMER. 
 THE  SECOND  SUNDAY  IN  ADVENT,  1552. 
 
 LUKE  XXI.  [25—28.] 
 
 This  gospel  is  And  there  shall  bo  signs  in  the  sun  and  in  the  moon,  and  in  the  stars, 
 
 church  the  and  in  the  earth :  the  people  shall  be  at  their  wit's  end  through 
 
 Sumiay  in  despair ;  the  sea  and  the  water  shall  roar,  and  men's  hearts  shall 
 
 Advent.  £v^jj  jhem  for  fear,  and  for  looking  after  those  things  which  shall 
 
 come  on  the  earth.     For  the  powers  of  heaven  shall  move :  and 
 
 then  shall  they  see  the  Son  of  man  come  in  a  cloud  with  power  and 
 
 great  glory.     When  these  things  begin  to  come  to  pass,  then  look 
 
 up  and  lift  up  your  heads,  for  your  redemption  draweth  near. 
 
 This  gospel  is  read  this  day  in  the  church,  and  it  shall 
 be  for  our  lesson.  It  is  taken  out  of  the  twenty-first  chapter 
 of  Luke,  and  it  maketh  mention  of  the  glorious  coming  of 
 our  Saviour  Christ,  how  and  in  what  manner  of  form  he 
 2  Cor.  V.  shall  come  :  for,  as  the  scripture  witnesseth,  we  shall  all  come 
 before  the  judgment  of  Christ,  and  there  receive  every  one 
 according  unto  his  deserts ;  after  his  works  he  shall  be  re- 
 warded of  Christ,  which  shall  be  at  that  time  their  judge : 
 and  there  shall  be  signs  and  tokens  before  his  glorious  and 
 fearful  coming ;  for  then  he  shall  come  to  judgment.  His 
 first  coming  into  tliis  world  was  to  suffer  his  painful  passion, 
 and  to  deliver  mankind  out  of  the  bondage  and  dominion  of 
 the  devil.  But  when  he  cometh  again  he  will  come  of 
 another  manner  of  wise  than  he  did  the  first  time :  for  he 
 will  come  with  great  power  and  might,  with  the  host  of 
 heaven,  with  all  the  angels  of  God,  and  so  sit  at  the  audit 
 and  judge  all  men.  And  this  is  most  certain,  that  he  Avill 
 come ;  but  we  cannot  tell  when,  or  at  what  time  his  coming 
 shall  be.  For  the  day  of  his  coming  is  hidden  from  us,  to 
 that  end  that  we  should  be  ready  at  all  times.  Therefore, 
 I  desire  you,  for  God's  sake,  make  you  ready ;  put  not  off 
 your  preparation.  For  seeing  that  we  be  certain  that  danger 
 and  peril  shall  come  upon  us,  all  they  that  be  wise  and 
 godly  will  prepare  themselves,  lest  they  be  taken  suddenly 
 [I  after,  IG07.] 
 
 It  is  certain 
 that  Christ 
 shall  come. 
 
XXXII,]    ON   THE  GOSPEL  FOR  THE   SECOND  SUNDAY   IN   ADVENT.      45 
 
 unawares,  or  unready.     And   therefore,  I  say,  this  day  is 
 hidden  from  us,  to  the  intent  that  we  ever  should  be  ready.  The  cause 
 For  if  we  should  know  the  day  or  the  hour,  at  what  time  ot  /udjfmeiu 
 he  would  come,  no  doubt  we  would  be  careless,  we  would  us. 
 take  our  pleasure  as  long  as  we  might,  till  at  such  time  as 
 we  should  depart.     And  therefore,  lest  we  should  be  made 
 careless,  this  day  is  liidden  from  us :  for  the  angels  of  God  The  anpeis 
 
 "  ,'-'  know  not 
 
 themselves  know  not  the  hour  or  moment  of  this  great  and  that  day. 
 fearful  day.  Neither  did  Christ  himself  know  it  as  he  was 
 man ;  but  as  he  is  God  he  knoweth  all  things ;  notliing  can 
 be  hid  from  him,  as  he  saith  liimself :  Pater  commonstrat 
 mihi  omnia  ;  "  The  Father  sheweth  me  all  things."  There-  John  v. 
 fore  his  knowledge  is  infinite,  else  he  were  not  very  God. 
 But  as  concerning  his  manhood,  he  knew  not  that  time ;  for 
 he  was  a  very  natural  man,  sin  excepted :  therefore  hke  as 
 he  was  content  to  suffer  heat  and  cold,  to  be  weary  and 
 hungry ;  like  as  he  was  content  to  suffer  such  things,  so  he 
 was  content,  as  concerning  his  manhood,  to  be  ignorant  of 
 that  day.     He  had  perfect  knowledge   to   do   his  Father's  christ  knew 
 
 .     «f  .  -l  o  lii.s  com- 
 
 commission,  to  mstruct  us,  and  teach  us  the  way  to  heaven ;  '"'ssion. 
 but  it  was  not  his  commission  to  tell  us  the  hour  of  this  day. 
 Therefore  he  knew  not  this  day,  to  tell  us  of  it  any  thing, 
 as  concerning  when  it  should  be.  For  as  far  forth  as  igno- 
 rance is  a  painful  tiling  unto  man,  so  far  forth  he  was  content 
 to  be  ignorant ;  hke  as  he  did  suffer  other  things. 
 
 I  will  rather  spend  the  time  in  exhorting  you  to  make 
 ready  against  that  day,  to  prepare  yourselves,  than  curiously 
 to  recite  or  expound  the  signs  thereof,  which  shall  go  before 
 this  fearful  day. 
 
 "And  there  shall  be  signs  in  the  sun  and  moon,  &c." 
 There  be  some  learned  men  wliich  expound  those  tokens  of 
 the  destruction  of  Jerusalem,  but  that  is  not  the  matter :  if 
 they  have  gone  before  the   destruction   of   Jerusalem,  then 
 they  have  gone  before  the  end  of  the  world,  and  so  admonish 
 us  to  make  ready,  to  leave  sin,  lest  we  be  taken  with  it. 
 As  touching  the  Jews,  our  Saviour  Christ  wept  over  them,  The  cau.se  of 
 and  threatened  them  what  should  come  upon  them,  because ''""  "f  J*?"'- 
 they  despised  him,  and  would  not  receive  God's  holy  word, ' 
 and  leave  their  sins ;    hke   as  we  do,  which   take  our  own 
 pleasure^,  care  little  for  him  or  his  word :  we  cannot  suffer 
 [2  our  pleasure,  1562.] 
 
46  SERMONS    PREACHED    IN    LINCOLNSHIRE,  [SERM. 
 
 when  our  faults  arc  told  us ;  wc  repine  and  grudge  at  it,  like 
 as  the  Jews  did.  Therefore  our  Saviour,  knowing  what 
 should  come  upon  them,  wept  over  the  city,  prophesying  that 
 it  should  so  bo  destroyed ;  that  one  stone  should  not  be  left 
 upon  another :    and  so  it  came  to  pass   according  unto  his 
 
 Titus  <ic-       word.     For  Titus,  the  son  of  Vespasian,  which  was  emperor 
 
 cityjeru-  at  that  time,  destroyed  that  same  city  Jerusalem  utterly, 
 like  a  forty  years  after  the  death  of  our  Saviour  Christ. 
 But  wherefore  were  they  so  destroyed?  Because  they 
 would  not  believe  the  sayings  of  our  Saviour  Christ :  they 
 would  take  their   pleasures ;    they  would  follow  their  fore- 
 
 A  note  for  fathers,  as  our  papists  are  wont  to  say.  When  they  cannot 
 defend  themselves  with  scripture,  then  they  will  defend 
 themselves  with  the  ignorance  of  their  forefathers ;  much 
 lilce  unto  the  Jews,  which  could  not  away  with  the  doctrine 
 of  our  Saviour,  because  it  was  disagreeing  from  the  customs 
 and  traditions  of  their  forefathers.  But  what  happened? 
 Their  destruction  fell  upon  them  before  they  perceived  it, 
 and  destroyed  the  most  part  of  them  full  miserably,  God 
 knoweth :  and  not  only  that,  but,  as  the  story  doth  shew, 
 they  that  were  left,  and  not  brought  to  destruction,  were  so 
 
 Thirty  Jows  vilcly  haudlcd,  and  so  despised  amongst  all  men,  that  thirty 
 were  sold  for  a  penny ;  and  so  by  that  means  they  were 
 scattered  throughout  all  the  world  ;  and  in  every  country 
 where  they  came,  they  were  made  slaves  and  tributaries,  and 
 shall  be  so  till  to  the  end  of  the  world.  For  scripture  saith, 
 Hieriisalem,  calcabitur  a  gentihus,  donee  implebuntur  tem- 
 
 Lukexxi.  jiora  gentium;  "Jerusalem  shall  be  trodden  under  the  feet, 
 till  the  times  of  the  gentiles  be  fulfilled."  By  this  prophecy 
 is  signified  that  the  Jews  never  shall  come  together  again,  to 
 inhabit  Jerusalem  and  Jewry,  and  to  bear  rule  there,  as  they 
 have  done :  for  by  this  word  calcabitur  is  signified  as  much 
 as,  it  shall  be  inhabited,  it  shall  be  under  the  dominion  of 
 the  gentiles. 
 
 Now  which  are  gentiles  ?  Answer ;  all  the  people  in 
 the  whole  world  are  gentiles,  be  it  whatsoever  they  will, 
 except  the  Jews  :  all  other  are  gentiles.  AVe  Enghshmen 
 are  gentiles ;  so  are  likewise  the  Frenchmen,  Dutchmen,  and 
 other  nations ;  all  are  gentiles.  Now  the  prophet  saith, 
 that  Jerusalem  shall  not  be  inhabited,  donee  implebuntur 
 tempera   gentium,    "  till  the  times  of   the  gentiles    be   ful- 
 
 \V  ho  1)0  the 
 
 gfiUilcsi' 
 
XXXIl.]    ON   THE  GOSPKL  FOU  THE  SECOND  SUNDAY  IN   ADVENT.        47 
 
 filled;"  that  is  to  say,  till  all  they  arc  come  into  the  world 
 wliich  arc  appointed  of  God  to  come ;  that  is  to  say,  they 
 shall  never  come  together  again  till  to  the  end  of  the  world. 
 Wherefore?  Because  they  were  stiff-necked \  that  they 
 would  not  be  ruled  by  God's  most  holy  word,  but  despised 
 it,  and  Hved  according  unto  their  own  phantasies  and  vanities: 
 like  as  we  do  now-a-days  the  most  part  of  us.     Therefore  Like  sin, 
 
 «  ■■■  .  like  puiiish- 
 
 we  may  reckon  that  it  shall  go  with  us  one  day  as  it  went  "i*^"'- 
 with  them,  which  are  made  now  outcasts  of  the  Avhole  world; 
 every  man  despiseth  them,  and  regardeth  them  for  nothing, 
 for  they  have  no  dominion  more ;  no  king,  nor  ruler,  no 
 cities,  nor  poUcy.  And  though  Jerusalem  be  builded  again, 
 yet  the  Jews  shall  have  it  no  more,  they  shall  never  have 
 dominion  over  it ;  but  the  gentiles,  they  shall  have  it,  it 
 shall  be  in  their  hands.  And  this  is  the  meaning  of  this  The  cause 
 prophecy  agamst  the  Jews,  and  this  God  hath  periormed  cannot  iwve 
 hitherto ;  for  the  Jews  have  many  times  attempted  to  build 
 it  again,  yet  for  all  that  tliey  were  not  able  to  bring  it  to 
 pass :  for  God's  word  will  not  nor  cannot  be  falsified ;  for 
 the  wrath  of  God  hangeth  upon  their  heads,  because  of  their 
 wickedness,  wherewith  they  have  provoked  God.  Further, 
 you  must  understand,  that  not  only  Jews'^  were  at  Jerusalem, 
 but  they  were  scattered  throughout  all  the  world ;  in  every 
 country  were  some ;  and  therefore  they  were  not  all  de- 
 stroyed when  Jerusalem  was  destroyed  :  but  for  all  that  they 
 were  cursed  in  the  sight  of  God,  so  that  they  should  not 
 inliabit  any  more  that  city. 
 
 We  read  in  stories^   that  in  the  days  of  the  emperor  The  Jews- 
 
 '  'J  i-  v:iui  eutev- 
 
 Adrian  the  Joavs  gathered  themselves  together  out  of  all  i'^'^^- 
 cities,  a  wonderful  number  of  men,  all  the  Jews  which  could 
 be  gotten,  to  the  intent  that  they  might  get  Jerusalem  again ; 
 which  Jerusalem  was  at  that  time  in  the  emperor's  hands, 
 and  therefore  they  made  great  preparations  to  have  it  again  : 
 but  what  doth  the  emperor  ?  He  gathered  together  a  great 
 and  strong  host,  and  made  against  them,  and  in  the  end 
 scattered  them ;  so  that  they  were  without  any  hope  after- 
 ward to  recover  that  city  again.  After  which  things  the 
 emperor  made  a  proclamation,  that  not  one  Jew  should  come 
 into  the  city,  neither  to  buy  or  to  sell ;  yea,  and  furthermore, 
 
 [1  so  stiff-necked,  1607.]  [2  the  Jews,  1596.] 
 
 [•'  See  Euseb.  Eccl.  Hist.  iv.  6,  and  the  Notes  of  Valesius.] 
 
48  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 to  the  intent  that  they  should  be  without  any  hope  of  reco- 
 very, he  changed  the  name  of  the  city,  and  called  it  jElla. 
 So  that  by  this  story  it  most  manifestly  appeareth,  that  the 
 word  of  God  cannot  be  falsified  by  any  man's  power  or  cun- 
 ning ;  for  though  they  had  a  strong  and  mighty  host,  yet, 
 for  all  that,  God,  which  is  the  ruler  of  things,  confounded 
 them,  so  that  they  could  bring  nothing  to  pass  after  their 
 minds,  as  they  would  have  it,  but  rather  were  banished 
 further  from  the  city.  For  they  were  in  worse  case  after  this 
 fighting,  than  they  had  been  before  ;  for  they  had  an  access 
 unto  the  city  before,  which  liberty  afterward  they  lost, 
 juiianusan  After  that  in  Julianus  the  emperor's  time,  which  emperor 
 
 persetuu^r.  was  au  apostata,  for  he  had  been  a  Christian,  and  after  he 
 came  to  be  emperor,  he  forsook  the  christian  faith,  and  all 
 goodness  and  godliness ;  and  not  only  that,  but  he  did  all 
 that  he  could  to  vanquish  and  pull  down  Christ's  true  reh- 
 gion,  and  therefore  he  went  about  to  set  up  the  Jews  again, 
 and  gave  them  liberties  to  gather  themselves  together,  and  to 
 return  again  to  Jerusalem ;  and  not  only  gave  them  this 
 liberty,  but  also  he  helped  them  with  all  manner  of  things, 
 that  they  might  bring  to  pass  their  purpose  ;  and  so  upon 
 that  the  Jews  gathered  themselves  together  witli^  an  infinite 
 number  of  people,  and  went  to  Jerusalem,  and  so  began  to 
 make  preparations  for  the  building  of  the  temple,  and  so 
 finally  laid  the  foundation.  The  story  saith,  that  this  host  of 
 the  Jews  was  a  wonderful  rich  host ;  for  their  mattocks  and 
 spades,  and  the  other  instruments  which  they  occupied  to^  the 
 building  of  the  temple  were  made  of  fine  silver.  So  these 
 Jews  had  the  emperor's  favour,  his  aid  and  help  :  they  were 
 rich,  and  able  to  set  up  their  kingdom  again,  and  so  falsify  the 
 word  of  God,  after  man's  reason ;  for  they  lacked  no  worldly 
 God  can  blow  thlnffs.  But  what  doth  God  ?  When  he  saw  that  no  man 
 would  withstand  them  ;  to  verify  his  word,  he  sendeth  a  Avind, 
 a  strong  hurling  wind,  which  blew  away  all  their  provisions 
 which  were  made  by  them  for  the  building  of  the  temple  ; 
 all  the  sand  and  mortar,  and  such  like  things,  which  men  use 
 in  such  buildings ;  and  after  that  there  came  such  an  earth- 
 quake, that  they  were  almost  out  of  their  wits.  And  this 
 was  not  enough,  but  there  came  also  fire,  and  burned  up  all 
 
 [1  in,  1502.]  P  about,  1007.] 
 
 when  he  will. 
 
XXXII.]    ON  THE  GOSPEL   FOR  THE  SECOND  SUNDAY  IN   ADVENT.       49 
 
 their  works ;  and  so  finally  they  were  scattered  again  one 
 from  another^. 
 
 So  by  these  stories  it  manifestly  appeareth,  that  no  man's 
 power  is  able  to  stand  against  God,  or  to  disappoint  him 
 of  his  purposes :  for  Chi-ist  our  Sa\T.our  had  told  them,  that 
 they  should  never  come  to  their  rule  again.  And  so  his 
 words  are  verified  till  tliis  day,  and  shall  be  still  to  the 
 world's  end  :  for  he  saith,  Caelum  et  terra  perihunt,  verbum  Matt.  v. 
 auteni  meum  non  perihit;  "  Heaven  and  earth  shall  perish, 
 but  my  word  shall  endure  for  ever."  A  man  would  think, 
 that  there  were  nothing  so  durable  as  heaven  and  earth  is ; 
 yet  for  all  that  they  shall  rather  perish  than  that  the  word 
 of  God  should  be  falsified.  And  tliis  appeared  in  the  Jews, 
 which  though  they  had  the  aid  and  help  of  this  great  empe- 
 ror, and  the  mighty  power  of  this  world,  yet  for  all  that  they 
 brought  nothing  to  pass  at  all,  for  God  was  able  to  confound 
 them ;  and  so,  no  doubt,  he  will  confound  all  his*  enemies 
 till  the  end  of  the  world:  for  he  is  as  able  to  verify  his  ood  is  stni 
 words  now,  as  he  was  then.  I  would  have  you  to  consider  '^''"'^''^''• 
 well  the  causes  wherefore  they  were  cast  away  from  God, 
 and  were  made  a  mocking-stock  unto  the  whole  world. 
 Wherefore,  I  say  ?  Verily  ^  for  their  wicked  and  sinful  Hves. 
 Seeing  then  that  they  were  cast  out  of  their  land,  it  shall  be 
 meet  for  us  to  take  heed ;  for  no  doubt  this  is  written  for 
 our  instruction,  to  give  us  warnmg,  as  the  epistle  which  is 
 read  of  this  day  exhorteth  us. 
 
 Now  God  hath  fulfilled  his  word  as  touching  the  destruc- 
 tion of  Jerusalem:  he  hath  made  true  his  word  of  wrath; 
 think  ye  not  that  he  will  fulfil  liis  word  of  mercy  too  ?  Yes, 
 no  doubt ;  ye  may  be  sure  of  it,  that  he  which  promised  that 
 if  we  beUeve  in  Christ  we  shall  be  saved,  he  will  as  well 
 execute,  and  bring  to  pass  that  word,  as  he  hath  brought  to  God  ,viii  per- 
 pass  the  word  of  his  wrath  and  mdignation  over  the  Jews.  SmUe! 
 The  temple  wliich  was  at  Jerusalem,  was  called  the  temple  of 
 God ;  the  people  was  God's  people :  but  when  they  would  not 
 come  unto  him,  and  hve  according  as  he  would  have  them  to 
 live,  he  cast  them  away,  and  utterly  destroyed  their  domi- 
 
 [3  Theodorit.  Hist.  Eccl.  iii.  20.  Paris,  1673.  See  also,  Wavbur- 
 ton's  Julian,  and  Fabricius,  Lux  Evangelii,  ^c.  pp.  124  et  seq.  where 
 all  the  testimonies  bearing  on  this  event  are  collected.] 
 
 [4  confound  our,  1596.]  [5  Marry,  1562.] 
 
 [laTIMER,  II.]  ^ 
 
50 
 
 SEIJMONS    PUKACIIKn    IN    LlNCOLXSIIIIiF,. 
 
 [SERJ 
 
 Dcferrinn  of 
 liunisluiient 
 iiiaki-tli  it 
 greater. 
 
 The  cause 
 why  God 
 sware. 
 
 nions  and  kingdoms,  and  made  them  slaves  and  bondmen  for 
 ever.  And,  no  doubt,  this  is  written  for  our  instruction  and 
 warning :  for  no  doubt,  when  we  follow  them  in  their  wick- 
 edness, despise  God's  word,  regard  it  as  nothing,  but  hve 
 rather  according  unto  our  phantasies  and  appetites,  than  after 
 his  word,  no  doubt  we  shall  receive  like  reward  with  them. 
 And  though  God  tarry  long,  yet  it  shall  be  to  our  greater 
 destruction  :  for  his  longanimity  and  long  tarrying  for  our 
 amendment  shall  increase,  augment,  and  make  greater  our 
 punishment  and  damnation.  But  if  wo  will  leave  sin  and 
 wickedness,  and  study  to  Hve  accorcUng  unto  his  will  and 
 commandments,  no  doubt  ho  will  fulfil  his  promises  which  he 
 hath  made  unto  us  of  everlasting  life ;  for  we  have  his  war- 
 rant in  scripture,  therefore  we  ought  not  to  doubt  of  it :  for 
 so  he  saith.  Sic  Deus  dilexit  mundum,  "  So  entirely  hath 
 God  loved  the  world,  thact  he  sent  his  only-begotten  Son,  to 
 that  end  that  all  that  believe  in  him  should  not  perish,  but 
 have  life  everlasting."  This  is  now  a'  comfortable  thing,  and 
 a  great  promise,  which  God  maketh  unto  the  whole  world. 
 And,  no  doubt,  he  is  as  able  to  fulfil  that  promise  of  grace, 
 as  he  was  able  to  fulfil  his  wrathful  word  against  the  Jews. 
 So  likewise  he  saith.  Vivo  ego,  dicit  Dominiis,  nolo  mortem 
 peccatoris,  sed  ut  convertatur  et  vivat ;  "As  truly  as  I  live, 
 saith  the  Lord  God,  I  will  not  the  death  of  a  sinner,  but 
 rather  that  he  shall  turn  and  live."  It  is  not  his  pleasure 
 when  we  be  damned,  therefore  he  sweareth  an  oath :  we 
 ought  to  beheve  liim  without  an  oath ;  yet  to  satisfy  our 
 minds,  and  to  the  intent  that  we  should  believe  him,  and  be 
 the  better  assured  of  his  good  will  towards  us,  he  sweareth 
 an  oath^.  Now  therefore,  if  we  will  follow  him  and  leave 
 our  wicked  living,  convert  and  turn  ourselves  unto  him,  be^ 
 sorry  for  that  which  is  past,  and  intend  to  amend  our  life 
 now  forward ;  if  we  do  so,  no  doubt  we  shall  live  with  him 
 everlastingly,  world  without  end.  Therefore  let  every  one 
 of  us  go*  into  his  own  heart,  and  where ^  he  findeth  that  he 
 hath  been  a  wicked  man,  an  ireful  man,  a  covetous  or  slothful 
 man,  let  him  repent  and  be  sorry  for  it,  and  take  a  good 
 purpose  to  leave  that  same  sin  Avhcrcin  he  hath  lain  before. 
 Let  us  not  do  as  the  Jews  did,  which  were  stiff-necked :  they 
 
 [1  a  very,  1607.]  [-  this  oath,  \->C-,2.]        p  ho  heartily,  1607.] 
 
 [4  enter,  1607.]  p  when,  1562.] 
 
XXXlI.j    ON   THE  GOSPEL   FOR  THE  SECOND  SUNDAY   IN   ADVENT.      51 
 
 would  not  leave  theii*  sins,  they  had  a  pleasure  in  the  same,  The  reward 
 they  would  follow  their  old  traditions,  refusing  the  word  of  necked. 
 God :  therefore  their  destruction  came  worthily  upon  them. 
 And  therefore,  I  say,  let  us  not  follow  them,  lest  wo  receive 
 such  a  reward  as  they  had ;  lest  everlasting  destruction  come 
 upon  us,  and  so  we  be  cast  out  of  the  favour  of  God,  and 
 finally  lost  world  without  end. 
 
 "And  there  shall  bo  signs  in  the  sun,  and  in  the  moon, 
 and  in  the  stars,  and  in  the  earth."  There  bo  some  which 
 think  that  there  shall  be  great  echpses,  against  the  course  of 
 nature ;  and  ye  know  that  there  hath  been  strange"  things 
 seen  in  the  element  divers  times.  Sometimes  men  have  seen 
 a  ring  about  the  sun ;  sometimes  there  hath  been  seen  three 
 suns  at  once ;  and  such  Hke  things  hath  been  seen  in  times  suns  that 
 
 ha,ve  been 
 
 past :  which  no  doubt  signifies  that  this  fearful  day  is  not  ^een. 
 far  off,  in  which  Christ  will  come  with  his  heavenly  host,  to 
 judge  and  reward  every  one  of  us  according  unto  his  deserts. 
 
 "  And  the  people  shall  be  at  their  wits'  end  through  de- 
 spair:" men  shall  be   wonderous'^  fearful;  they  shall  pine 
 away  for  fear:  and  no  doubt  they^  shall  be  good  men,  which  Good  men 
 shall  be  thus  troubled,  with  such  a  fear  of  this  day :  for  you  moummg 
 
 '  .      foreshew 
 
 know  the  worldlings  care  not  for  that  day ',  yea,  they  will  tie  end. 
 scant  beheve  that  there  shall  be  such  a  day,  that  there  shall 
 be  another  world,  or  at  the  least  way  they  would  not  wish 
 that  there  should  be  another  world.  Therefore  they  shall  be 
 godly  men  which  shall  be  so  used,  to  be  tokens  unto  the 
 world.  And  no  doubt  there  hath  been  here  in  Eng-land 
 many  already,  which  have  been  so  vexed  and  turmoiled  with 
 such  fear.  That  same  Master  Bilney,  which  was  burnt  here 
 in  England  for  God's  word  sake,  was  induced  and  persuaded 
 by  his  friends  to  bear  a  fao;ot,  at  the  time  when  the  cardinal  siiney  bare 
 
 ^  .  .a  tagot. 
 
 was  aloft  and  bore  the  swing.  Now  when  that  same  Bilney 
 came  to  Cambridge  again,  a  whole  year  after,  he  was  in  such 
 an  anguish  and  agony,  so  that  nothing  did  him  good,  neither 
 eating  nor  drinking,  nor  any  other  communication  of  God''s 
 
 [6  great,  1562. — Many  accounts  of  "strange  things  seen  in  the 
 element  divers  times"  are  given  by  Wolif,  in  his  Lectiones  Memora- 
 biles,  ^'c.  See  also  a  treatise,  "  Of  the  end  of  this  world,"  translated 
 from  the  Latin  of  Scheltco  a  Jueren,  of  Emden,  by  Thomas  Rogers, 
 pp.  9,  ct  seq.     London,  1589.] 
 
 [7  wonderful,  1562.]  [«  these,  1562.] 
 
 4—2 
 
52  SERMONS    I'REACHF.n    IX    LlNOOLNSniRR.  [sERM. 
 
 word ;  for  he  thought  that  all  the  Avhole  scriptures  were  against 
 him,  and  sounded  to  his  condemnation.  So  that  I  many  a 
 time  communed  with  him,  (for  I  was  famiharly  acquainted 
 with  him ;)  but  all  things  whatsoever  any  man  could  &,llcge  to 
 his  comfort,  seemed  unto  him  to  make  against  him.  Yet  for 
 all  that,  afterwards  he  came  again :  God  endued  him  with 
 such  strength  and  perfcctness  of  faith,  that  he  not  only  con- 
 fessed his  faith,  the  gospel  of  our  Saviour  Jesus  Christ,  but 
 also  suffered  his  body  to  be  burnt  for  that  same  gospel's  sake, 
 Martin  Lu-    whicli  WO  uow  proacli  in  England.     Martin  Luther,  that  won- 
 
 tlier  felt  tlie  1  »  ' 
 
 en"°'"'^'''^  derful  instrument  of  God,  through  whom  God  hath  opened 
 the  light  of  his  holy  word  unto  the  world,  which  was  a  long 
 time  hid  in  corners  and  neglected,  he  writcth  of  himself^ 
 that  he  hath  been  sometimes  in  such  an  agony  of  the  spirit, 
 that  he  felt  nothing  but  trembling  and  fearfulness.  And  I 
 myself  know  two  or  three  at  this  present  hour  which  be  in 
 this  case. 
 
 But  as  concerning  the  ungodly,  they  say,  Pax  et  tuta 
 omnia,  all  things  are  well  with  them ;  they  care  for  no  more 
 Before  the     but  for  tliis  world :   like  as   in  the  flood  time,  they  were 
 were  careless,  carclcss  at  all,  tlicy  thouglit  all  things  were  cock-sure,  till 
 at  such  time  when  the  flood  fell  upon  their  heads.     And  so 
 it  is  at  this  time  with  the  ungodly  too :  they  care  not  for  this 
 day  of  judgment,  it  grieveth  them  not,  till  it  fall  upon  their 
 I.Sam. ii.      heads  one  day.     It  is  said  in  scripture  that  God  "leadeth 
 into  hell,  and  bringeth  up  again : "  and  so  it  is  with  such 
 fearful  men;  for  God  doth  cast  them  into  hell,  he  hideth 
 himself  from  them ;  but  at  the  length  he  bringeth  them  out 
 again,  and  stabhsheth  them  with  a  constant  faith,  so  that 
 they  may  be  sure  of  their  salvation  and  everlasting  hfe.      I 
 A  woman      knew  ouco  a  woman  that  was  seventeen  years  in  such  an  ex- 
 conscience,    ercise  and  fear,  but  at  the  length  she  recovered  again ;  and 
 God  endued  her  with  a  strong  and  stedfast  faith  in  the  end. 
 Therefore,  no  doubt,  these  be  warnings  wherewith  the  Almighty 
 '  God  warneth  us  to  make  ready  against  that  horrible  and 
 fearful  day ;  which  day,  no  doubt,  is  not  far  off.     For  the 
 world  was  ordained  of  God  to  endure,  as  scripture  and  all 
 The  time  of   Icamcd  mcu  agree,  six  thousand  years:  now  of  this  number 
 are  gone  five  thousand  five  hundred  fifty -two,  so  that  there 
 
 [1    See    Melcliior  Adam,  Vitse    German.  Theologoruin,   p.   134. 
 Francof.  1653.] 
 
XXXll.]     ox   THE  GOSPEL   FOR  THE  SECOXD  SrxnAY   IN  ADVENT.      53 
 
 is  left  only  four  hundred  and  fifty  lacking  two :  and  this  is 
 but  a  httle  time ;  and  yet  this  time  shall  be  shortened,  as 
 scripture  plainly  witnesseth,  for  the  elect's  sake  :  so  that 
 peradventure  it  may  come  in  my  days,  as  old  as  I  am :  or  in 
 our  children's  days.  Therefore  let  us  begin  to  strive  and 
 fight  betimes  with  sin  :  let  us  not  set  all  our  hearts  and 
 minds  upon  this  world ;  for.  no  doubt,  this  day,  whensoever 
 it  shall  come,  will  be  wonderous-  fearful  unto  all  mankind, 
 and  specially  unto  the  wicked.  There  will  be  great  altera- 
 tions at  that  day;  there  will  be  hurly  burly,  like  as  ye  see  The  end  com- 
 in  a  man  when  he  dieth.  What  deformity  appeareth ;  how  nii>'s  J^ath. 
 he  stretcheth  out  all  liis  members ;  what  a  winding  is  there, 
 so  that  all  his  body  cometh  out  of  frame !  So  will  it  be  at 
 this  fearful,  horrible  day  :  there  will  be  such  alterations  of 
 the  earth,  and  the  element ;  they  will  lose  their  former  na- 
 ture, and  be  endued  with  another  nature. 
 
 "  And  then  shall  they  see  the   Son  of  man  come  in  a 
 cloud  with  power  and  great  glory."      Certain  it  is,  that  he 
 shall  come  to  judge,  but  we  cannot  tell  the  time  when  he  will 
 come :  therefore,  seeing  that  he  will  come,  let  us  make  ready, 
 lest  he  find  us  unprepared.     And  take  this  for  a  rule,  that 
 as  he  findeth  us,  so   he  shall   judge  us.      St  Paul  to  the 
 Thessalonians,  when  he  speaketh  of  the  resurrection  of  the 
 good,  saith,  "  That  at  the  same  day  the  trumpet  shall  blow,  i  tiu-ss.  iv. 
 and  all  shall  rise  which  died  since  the  world  began ;  then  The  manner 
 they  that  shall  be  found  ahve  upon  the  earth  shall  be  changed  r^ilon!^'"' 
 suddenly,  and  shall  be  rapt  up  into  the  air,  and  so  meet 
 Christ  om-  Saviour."     All  those,  I  say,  that  be  content  to 
 strive  and  fight  with  sin,   that  will   not   be   ruled   by  sin, 
 these  shall  in  such  wise  be  taken  up  in  the  air  and  meet  with 
 Christ,  and  so  shall  come  down  with  him  again.      But  as  for  The  just  shaii 
 the  other  sort,  which  be  wicked,  and  have  a  delight  in  wick-  chrut'to ' 
 edness,  and  will  not  leave  it,  but  rather  go  forwards  in  all  ""j^i^t- 
 mischief,  they  shall  be  left  upon  the  earth  with  the  devils, 
 until  they  be  judged.     And  after  that  they  have  received 
 their  sentence,  they  shall  go  to  hell  with  the  devil  and  all 
 his  angels,  and  there  be  pimished  for  their  sins  in  hellish  fire, 
 world  without  end  :  for  so  it  is  written,   Vermis  eorum   non 
 moritur ;  "  Their  worm  dieth  not." 
 
 "  The  Sim  shall  be  darkened,  and  the  moon  shall  not  give 
 [-  wonderful,  1562.] 
 
54  SERMONS    PREACflED     IN     LINCOLNSHIRE.  [sERM. 
 
 her  light."  Ye  shall  not  take  these  words  so,  as  though  the 
 sun  and  moon  should  be  obscured  or  darkened,  their  light 
 being  taken  from  them.  But  it  is  to  be  understood,  that 
 through  the  brightness  of  his  glory  they  shall  be  obscured 
 Ti.is  inter;     aud  darkened.     The  sun,  no  doubt,  will  shine,  but  her  light 
 
 pretation  is  ^  '  '  O 
 
 thrmellni"  g  ^^^^^  "*^*  ^6  sceu,  bccausG  of  the  brightness  of  his  glory  ;  like 
 
 ofthei.iace.  as  whcu  yo  set  a  burning  candle  in  the  sun,  the  candle  burn- 
 eth  indeed,  but  her  hght  is  not  seen,  because  of  the  brightness 
 of  the  sun.  So  it  will  be  at  that  time  with  the  sun:  for 
 though  she  be  the  brightest  and  clearest  creature  above  all 
 others,  yet  for  all  that,  Christ  Avith  liis  glory  and  majesty 
 will  obscure  her ;  for  Ms  light,  that  he  shall  bring  with  him, 
 shall  be  so  bright  that  the  other  shall  not  be  seen.  And 
 this  his  coming  shall  be  wonderful  comfortable  and  joyful 
 unto  them  which  are  prepared,  or  chosen  to  everlasting  life : 
 unto  them,  I  say,  that  be  content  to  leave  their  sins  and 
 wickedness  here  in  this  world,  and  live  conformable  to  God 
 and  his  holy  word ;  which  are  not  proud  or  stout ;  not 
 covetous,  or  whoremongers ;  or  if  they  have  been  so,  they 
 will  leave  it,  and  do  no  more  so ;  they  are  sorry  for  it  from 
 the  bottom  of  their  hearts.  Also',  they  that  forsake  all 
 manner  of  falsehood,  or  slothfulness,  and  all  manner  of  vices, 
 as  gluttony,  lechery,  swearing ;  and  alP  that  be  content  to 
 wrestle  with  sin ;  they,  I  say^,  shall  rejoice  at  that  time  and 
 be  merry  beyond  all  measure.  And  this  is  the  thing  where- 
 fore all  godly  and  faithful  people  pray  in  this  petition,  Ad- 
 veniat  regnum  tuum;  "Thy  kingdom  come:"  they  desire  of 
 God  the  Almighty,  that  his  kingdom,  that  is  to  say,  the  last 
 day  may  come ;  that  they  may  be  once  dehvered  from  their 
 sins,  and  live  with  him  everlastingly  world  without  end. 
 
 bTfearrui"'''"  "^^  ^^^*  ^^^^  othcr  part,  this  shall  be  a  heavy  and  fearful 
 coming  unto  them  that  intend  not  to  leave  their  sins  and  wick- 
 edness, but  rather  will  take  their  pleasures  here,  in  this  world : 
 it  shall  be  a  heinous  sentence  unto  them,  when  he  shall  say 
 
 Mjtt. XXV.  unto  them,  Ite  maledicti  in  ignem  ceternum ;  "Go,  ye  cursed, 
 into  everlasting  fire,  which  is  prepared  for  the  devil  and  all 
 his  angels.  Get  you  hence  from  me ;  for  ye  might  have 
 been  saved,  but  ye  would  not ;  ye  despised  my  words  and 
 commandments ;  ye  regarded  more  your  own  pleasure  than 
 
 [1  Item,  they,  1562.]  [2  they,  I  say,  1562.] 
 
 [3  tliey  shall,  1562.] 
 
XXXII.]     ox  TIIR   GOSPEL   FOR  THE  SECOND  SUNDAY   IN   ADYKNT.       55 
 
 that  wliich  I  had  commanded  you.  Hence,  therefore,  get 
 you  hence  to  the  devil  and  all  his  angels,  after  whose  will 
 and  commandments  ye  have  lived ;  his  reward  therefore  ye 
 shall  have."  Of  such  manner  Christ  our  Saviour  will  talk 
 with  the  ungodly,  and  in  the  end  send  them  to  everlasting 
 damnation.  And  this  shall  be  an  heavy  burthen  for  them : 
 and  though  they  can  cloke  and  hide  their  sins  in  this  world,  Atthemd 
 
 ~  all  .shall  bj 
 
 yet  for  aU  that  God  will  open  their  wickedness  and  filthy  "i"'"- 
 living  at  that  day,  where  all  the  world  shall  know  it,  and 
 where  they  shall  not  be  able  to  liide  themselves  or  their  sins. 
 
 Tliis  day  will  be  like  unto  a  parliament.  Ye  know,  when 
 things  are  amiss  in  a  realm,  or  out  of  order,  all  they  that  be 
 good-hearted,  that  love  godliness,  they  wish  for  a  parhament : 
 these  would  fain  have  that  all  the  rulers  of  the  realm  should 
 come  together,  and  bring  all  things  in  good  order  again. 
 For  ye  know  that  parliaments  are  kept  only  for  this  pur- 
 pose, that  things  which  be  amiss  may  be  amended.  And 
 so  it  will  be  at  this  last  day,  at  this  general  parliament, 
 where  God  himself  with  all  his  heavenly  power  will  be 
 present,  and  oversee  all  things,  and  hear  all  causes,  so  that 
 nothing  shall  escape  him :  for  then  all  these  things  which 
 the  devil  hath  brought  out  of  order,  they  shall  be  amended ; 
 and  the  devil  shall  not  be  able  afterward  to  corrupt  them 
 any  further ;  but  all  things  shall  be  well  for  ever.  Let  us, 
 therefore,  ever  have  in  fresh  remembrance  this  day,  that  it 
 will  be  a  heavy  day  unto  them  that  be  wicked ;  and  again, 
 a  joyful,  pleasant  day  unto  them  that  have  no  delight  in  The  end  .haii 
 wickedness.  Therefore  Christ  saith,  Erigite  capita  vestra,  thc^goiiu. 
 "When  ye  see  these  things,  then  hold  up  your  heads;"  that  L;.ke  xxi. 
 is  to  say,  "  Be  merry  and  rejoice :"  for  ye  know,  when  wo 
 be  merrily  disposed,  wo  hold  up  our  heads,  and  laugh.  So 
 Christ  biddeth  us  to  hold  up  our  heads,  that  is  to  say,  to  be 
 merry ;  "  for  our  redemption  is  come  near."  So  Christ  com- 
 forteth  us,  and  maketh  us  to  hold  up  our  heads,  for  our  re- 
 demption is  come  nearer  than  it  was  before. 
 
 What !  Hath  he  not  redeemed  us  before  by  his  death 
 and  passion  ?  How  chanceth  it  then,  that  our  redemption  is 
 come  nearer?  Truly \  Christ  redeemed  us  before,  indeed, 
 by  his  death  and  passion :  yet  it  appeareth  not  unto  us  who 
 it  is  that  shall  be  saved  or  damned ;  for  we  see  the  good  and 
 
 [1  Marry,  15G2.] 
 
56  SERMONS    PREACHED    IN     LINCOLNSHIRE.  [sERM. 
 
 the  bad  bear  both  the  name  of  Christians.     Good  and  bad, 
 faithful  and  unfaithful,  are  baptized  in  the  name  of  Christ ; 
 so  likewise  they  go  to  the  communion ;  so  that  there  is  no 
 great  difference  here  in  this  world  between  the  elect  and 
 reprobate :  for  the  very  unfaithful  give  alms,  and  do  such 
 outward  acts  wliich  seem  unto  us  to  be  good,  and  to  be  done 
 with  a  good  heart,  when  it  is  nothing  less.      So  that,  I  say, 
 we  cannot  tell,  as  long  as  wc  be  here  in  this  world,  which  be 
 elect,  and  which  not.     But  at  the  last  day,  then  it  shall  ap- 
 pear who  is  he  that  shall  be  saved ;  and  again,  who  shall  be 
 The  meaning  damucd.    And  therefore  Christ  saith,  "  our  redemption  draw- 
 words.  '       eth  near ;"  that  is  to  say,  it  shall  appear  unto  the  whole  world 
 that  we  be  the  children  of  God.     Therefore  his  coming  will 
 be  a  glad  and  joyful  coming  unto  the  faithful,  for  they  shall 
 be  the  children  of  God ;  they  shall  be  dehvered  and  rid  out 
 of  all  miseries  and  calamities.     But  the  unfaithful  shall  fall 
 to   desperation  at  that  day :  they  that  take  their  pleasures 
 here,  they  that  remember  not  this  day,  they  shall  be  con- 
 demned with  the  irrevocable^  and  unchangeable  judgment  of 
 God.     And  they  shaU  not  need  any  men  of  law,  to  go  about 
 Men  of  law    to  defcud  or  discern  their  causes.     No,  no;  the  men  of  law 
 troubled « fth  shall  Hot  bo  troublod  at  that  day  in  defending  of  other  men's 
 matters  at     causcs :  but  rather  they  themselves  shall  be  called  to  make  an 
 
 the  end.  .  ,     "^  n    i         •     i 
 
 account  for  their  doings,  and  there  they  shall  be  judged ;  so 
 that  they  shall  not  be  able  to  speak  any  thing  against  it,  for 
 their  own  hearts  and  consciences  shall  and  will  condemn  them. 
 And  though  tliis  great  and  general  day  come  not  in  our 
 time,  yet  let  us  consider  that  we  shall  die,  and  that  we 
 have  but  a  short  time  to  hve  here  in  this  world.  And  as 
 There  is  no  we  dio,  SO  WO  shall  rise  again.  If  we  die  in  the  state  of 
 damnation,  we  shall  rise  in  that  same  estate :  again,  if  we 
 die  in  the  state  of  salvation,  we  shall  rise  again  in  that  same 
 estate,  and  come  to  everlasting  fehcity,  both  soul  and  body. 
 For  if  we  die  now  in  the  state  of  salvation,  then  at  the  last 
 general  day  of  judgment  we  shall  hear  this  joyful  sentence, 
 proceeding  out  of  the  mouth  of  our  Saviour  Christ,  when  he 
 shalP  say,  Venite,  henedicti  Patris  mei,  possidete  regnum 
 paratum  vohis  ab  exordio  mundi;  "  Come,  ye  blessed  of  my 
 Father,  possess  that  kingdom  which  is  prepared  for  you  from 
 the  beginning  of  the  world."     And  though  we  have  much 
 
 [1  irrefragable,  1562.]  [^  will,  1562.] 
 
 purgatory. 
 
XXXII.]     ox  THE  GOSPEL  FOR  THE  SECOND   SUNDAY   IN   ADVENT.      57 
 
 misery  here  in  this  world,  though  it  goeth  hard  with  us, 
 though  we  must  bite  on  the  bridle,  yet  for  all  that  we  must 
 be  content ;  for  we  shall  be  sure  of  our  deliverance,  we  shall 
 be  sure  that  our  salvation  is  not  far  off.  And,  no  doubt, 
 thev  that  will  wrestle  with  sm,  and  strive  and  fisrht  with  it.  He  that  win 
 
 .  ^    ^      1        1  -n    1      1       j^i  1        fight  shall 
 
 they  shall  have  the  assistance  of  God;  he  will  help  them,  he  haveheip. 
 will  not  forsake  them ;  he  will  strengthen  them,  so  that  they 
 shall  be  able  to  hve  uprightly :  and  though  they  shall  not 
 be  able  to  fulfil  the  laws  of  God  to  the  uttermost,  yet  for 
 all  that  God  will  take  their  doings  in  good  part  for  Christ 
 his  Son's  sake,  in  whose  name  all  faithful  people  do  their 
 good  works;  and  so  for  his  sake  they  be  acceptable  unto 
 God,  and  in  the  end  they  shall  be  dehvered  out  of  all 
 miseries  and  troubles,  and  come  to  the  bliss  of  everlasting 
 joy  and  felicity. 
 
 I  pray  God,  that  we  may  be  of  the  number  of  those, 
 which  shall  hear  this  joyful  and  most  comfortable  voice  of 
 Christ  our  Saviour  when  he  will  say,  Venite,  henedicti  Patris, 
 *'  Come,  ye  blessed  of  my  Father,  possess  the  kingdom  wliich 
 is  prepared  for  you  before  the  foundation  of  the  world  was 
 laid!"  There  be  a  great  number  amongst  the  christian 
 people,  which  in  the  Lord's  prayer,  when  they  pray,  "  Thy 
 kingdom  come,"  pray  that  this  day  may  come ;  but  yet,  for 
 all  that,  they  are  drowned  in  the  world :  they  say  the  words 
 with  their  Ups,  but  they  cannot  tell  what  is  the  meaning  of  it ;  some  do  not 
 
 ,.  I'll-  1*1  ••11  l^"f>w  what 
 
 they  speak  it  only  with  their  tongue :  which  saymg  mdeed  they  ask  in 
 is  to  no  purpose.  But  that  man  or  woman  that  saith  these 
 words,  "  Thy  kingdom  come,"  with  a  faithful  heart,  no  doubt 
 he  desireth  in  very  deed  that  God  will  come  to  judgment, 
 and  amend  all  things  in  this  world,  and  to  pull  down  Satan, 
 that  old  serpent,  under  our  feet.  But  there  be  a  great 
 number  of  us  which  be  not  ready.  Some  have  hved  in  this 
 world  fifty  years,  some  sixty ;  yet  for  all  that  they  be  nothing 
 prepared  towards  his  coming ;  they  think  ever  he  will  not 
 come  yet.  But  I  tell  you  that  though  his  general  coming  He  win  come 
 be  not  yet,  yet  for  all  that  he  will  come  one  day,  and  take  death. 
 us  out  of  this  world.  And,  no  doubt,  as  he  findeth  us,  so  we 
 shall  have :  if  he  find  us  ready,  and  in  the  state  of  salvation, 
 no  doubt  we  shall  be  saved  for  ever,  world  without  end. 
 Again,  if  he  find  us  in  the  state  of  damnation,  we  shall  be 
 damned  world  without  end :  there  is  no  remedy,  after  we  be 
 
58  SEH.MOXS    I'UKACHED    IN    LIN'COLXSIIIKE.  [sKHM. 
 
 once  past  this  world ;  no  penance  will  help  then,  nor  nothing 
 
 that  man  is  able  to  do  for  us.     Therefore  it  is  meet  for 
 
 every  one  of  us  to  take  heed  betimes.     Let  us  not  tarry  too 
 
 long  with  our  amendment,  lest  peradventure  we  shall  come 
 
 too  short ;  for  no  doubt  we  shall  be  rewarded  according  unto 
 
 our  deserts. 
 
 But  there  be  some,  and  hath  been  a  great  number  of  us, 
 
 which  have  trusted  in  masses  and  pilgrimages,  in  setting  up 
 
 candles,  and  such  like  foolishness ;  but  I  tell  you,  all  this 
 
 gear  will  not  help,  it  is  to  no  purpose :  for  if  all  the  masses 
 
 which  were  said  in  all  Christendom  since  the  mass  began,  if 
 
 all  these  masses,  I  say,  were  bestowed  upon  one  man  to  bring 
 
 him  out  of  the  state  of  damnation,  it  were  all  to  no  purpose 
 
 and  to  no  effect.     Therefore  let  us  not  put  our  hope  and 
 
 The  mass  is   trust  iu  sucli  foolcries :  for  if  we  do,  no  doubt  we  shall  de- 
 but a  foolery.       ,  .  , 
 
 ccivc  ourselves.  Agam,  there  be  some  people  which  defer 
 and  delay  their  amendments  of  life,  till  such  time  as  they 
 shall  die ;  then  they  take  in  hand  to  leave  sin,  when  they 
 are  not  able  to  do  any  more :  they  will  take  their  pleasure 
 as  long  as  they  be  able  to  have  it ;  they  think  it  be  time 
 enough  to  repent  at  the  last  hour,  when  they  shall  depart, 
 and  forsake  this  world.  Such  people  do  vei'y  naughtily ; 
 and  no  doubt  they  be  in  a  dangerous  state :  for  they  are  not 
 sure  whether  they  shall  have  at  that  same  last  time  grace,  or 
 not,  to  repent  and  be  sorry  for  their  sins.  Peradventure 
 their  hearts  shall  be  so  hardened  in  sin  and  wickedness,  that 
 they  shall  not  be  able  to  repent  or  be  sorry  for  their  faults. 
 The  surest  Therefore,  the  best  and  surest  way  is  to  repent  betimes, 
 wliile  we  have  time ;  and  to  be  sorry  for  our  wickedness, 
 and  to  take  an  earnest  mind  and  purpose  to  leave  sin.  If 
 we  do  so,  then  no  doubt  Ave  shall  be  taken  up  with  Christ, 
 and  dwell  with  him  in  heaven  everlastingly,  in  great  honour 
 and  glory,  where  we  shall  have  such  joy,  which  no  tongue 
 can  express,  no  eyes  hath  seen,  nor  ears  hath  heard  the  in- 
 estimable feUcities  and  treasures  which  God  hath  laid  up  for 
 his  faitliful.  And  like  as  our  pleasure  and  joy  shall  be  in- 
 estimable, if  we  repent  betimes  and  leave  sin ;  so  likewise 
 the  pains  of  them  that  will  not  leave  sin,  but  ever  go  forward 
 in  the  same,  shall  be  inestimable  and  intolerable^;  their  pains 
 shall  be  intolerable,  and  yet  they  shall  bear  them.      There- 
 
 [1  when,  15G2.]  [2  intolerable  too,  15G2.] 
 
 way. 
 
XXXII.]     ON   THE  GOSPEL  I'OH  THE  SECOND   SUNDAY  IN    ADVENT.       59 
 
 fore  let  every  man  take  heed  how  he  spendeth  his  time, 
 how  he  taketh  liis  pleasure  in  this  world ;  for  like  as  the 
 general  great  day  shall  be  uncertain,  so  also  our  particular  our  end 
 day,  Avhen  we  shall  depart  this  world,  shall  be  uncertain,  u'lcertain. 
 Peradventure  some  of  us  shall  die  to-morrow  or  the  next 
 day :  therefore  it  shall  be  meet  and  necessary  for  us  to  make 
 ready,  lest  we  be  taken  suddenly  unawares. 
 
 "And  then  shall  they  see  the  Son  of  man  come  in  a 
 cloud  with  power  and  great  glory."  St  Paul  to  the  Thes- 
 salonians  setteth  out  the  coming  of  Christ  and  our  resurrec- 
 tion; but  he  speaketh  in  the  same  place  only  of  the  rising 
 of  the  good  and  faithful  that  shall  be  saved.  But  the  holy 
 scripture  in  other  places  witnesseth,  that  the  wicked  shall 
 rise  too,  and  shall  receive  their  sentence  of  Christ,  and  so  go 
 to  hell,  where  they  shall  be  punished  world  without  end. 
 Now  St  Paul's  words  be  these  :  "  Tliis  say  we  unto  you  in  i  xhess.  iv. 
 the  word  of  the  Lord,  that  we  which  shall  hve  and  shall 
 remain  in  the  coming  of  the  Lord,  shall  not  prevent^  them 
 which  sleep.  For  the  Lord  himself  shall  descend  from  heaven 
 with  a  shout,  and  the  voice  of  the  archangel  and  trump  of 
 God,  and  the  dead  in  Christ  shall  arise  first :  then  we  which 
 shall  live,  even  we  which  shall  remain,  shall  be  caught  up 
 with  them  also  in  the  clouds  to  meet  the  Lord  in  the  air ; 
 and  so  shall  we  ever  be  with  the  Lord.  Wherefore  comfort 
 yourselves  one  another  with  these  words."  By  these  words 
 of  St  Paul  it  appeareth,  that  they  which  died  in  the  begin- 
 ning of  the  world  shall  be  as  soon  by  Christ^  as  they  which 
 shall  be  aUve  here  at  the  time  of  his  coming.  I  would  have 
 you  to  note  well  the  manner  of  speaking  which  St  Paul 
 useth :  he  speaketh  like  as  if  the  last  day  should  have  been  st  Paui 
 come  in  his  time.  Now,  when  St  Paul  thought  that  this  day  lasufl'ys"'^ 
 should  have  been  come  in  his  time,  how  much  more  shall  we  infiiida>^^ 
 think  that  it  shall  be  in  our  time !  For  no  doubt  he  will 
 come,  and  it  is  not  long  thereunto ;  as  it  appeareth  by  all 
 scriptures  which  make  mention  of  this  day.  It  will  come,  but 
 it  shall  come  suddenly,  unawares,  "as  a  thief  in  the  night."  xhciastday 
 For  a  thief,  when  he  intcndeth  a  robbery,  to  rob  a  man's  TthLT.^'  '" 
 house,  to  break  up  his  chests,  and  take  away  his  goods,  he 
 giveth  him  not  warning ;  he  letteth  not  the  good  man  of  the 
 
 [•5  come  before,  1562.] 
 
 [1  shall  as  soon  be  saved  by  Christ,  1607.] 
 
60  SERMON'S    PRKACHED    IN     LINCOLNSHIRE.  [sEUM. 
 
 house  know  at  wliat  time  he  intendeth  to  come ;  but  rather 
 he  intendeth  to  spy  such  a  time  that  no  man  shall  be  ware 
 of  him.  So,  no  doubt,  this  last  day  will  come  one  day  sud- 
 denly upon  our  heads,  before  we  be  ware  of  it;  like  as  the 
 fire  fell  down  from  heaven  upon  the  Sodomites  unlocked  for : 
 they  thought  that  all  things  were  well,  therefore  they  took 
 their  pleasures,  till  at  such  time  when  the  fire  fell  down  from 
 heaven  and  burned  them  up  all,  with  all  their  substance  and 
 goods.  So  likewise  as  it  happened  unto  the  first  world, 
 which  would  not  amend  their  lives,  but  followed  their  carnal 
 lusts  and  appetites;  God  sent  the  flood  upon  their  heads, 
 and  so  destroyed  them  all  together.  Therefore  let  us  take 
 heed  lest  this  great  day  do  fall  upon  us,  hke  as  the  flood  and 
 St  Jerome  firo  fell  upou  tho  world,  and  upon  the  Sodomites.  St  Jerome, 
 the  end. ""^  that  holy  man,  writeth  in  a  place,  that  he  thought  ever  he 
 heard  this  trumpet  of  God  and  the  archangel  blow.  I  would 
 wish  that  we  would  follow  the  ensample  of  Jerome  in  that 
 point ;  that  we  would  be  so  fearful  lest  this  day  come  upon 
 us  unawares ! 
 
 "  And  he  shewed  them  a  simiUtude :  Behold  the  fig-tree, 
 and  all  the  trees ;  when  they  shoot  forth  their  buds,  ye  see 
 and  know  of  your  ownselves  that  summer  is  then  near  at 
 hand."  So  when  ye  see  the  tokens  which  shall  go  before 
 this  fearful  day,  it  is  time  to  make  ready.  But  here  a  man 
 might  ask  a  question,  saying,  "  I  pray  you,  wherein  standeth 
 A  good  this  preparation  ?  How  shall  I  make  me  ready  ?"  About 
 tcachus  to  be  this  matter  hath  been  great  strife ;  for  there  hath  been  an 
 
 ready  against  ,.  ,  ,,  ,  ,..  i-i 
 
 thataayof    mfimto  uumbcr,  and  there  be  some  yet  at  this  time,  which 
 
 judgment.  i      i      • 
 
 think  that  this  readiness  standeth  in  masses,  in  setting  up 
 candles,  in  going  of  pilgrimage ;  and  in  such  like  gear '  they 
 thought  to  be  made  ready  towards  that  day,  and  so  to  be 
 made  worthy  to  stand  before  the  Son  of  man,  that  is,  before 
 our  Saviour  Christ.  But  I  tell  you,  this  was  not  the  right 
 way  to  make  ready.  Christ  our  Saviour  he  sheweth  us  how 
 we  shall  make  ready  ourselves,  saying:  "Take  heed  to  your- 
 selves, lest  at  any  time  your  hearts  be  overcome  with  sur- 
 feiting, and  drunkenness,  and  cares  of  tliis  world,  and  so  this 
 day  come  upon  you  unawares :  for  as  a  snare  shall  it  come 
 upon  all  them  that  dwell  upon  the  face  of  the  whole  world. 
 Watch  ye  therefore  continually,  and  pray,  that  ye  may  escape 
 
 [1  things,  1607.] 
 
XXXII  ]       ox   THE  GOSPKL   FOR  THE  SECOND  SUNDAY   IN   ADVENT.    61 
 
 all  those  things  that  shall   come  ;  and  that  you  may  stand 
 before  the  Son  of  man."     Here  Christ  sheweth  wherein  this  fhe  right 
 
 wav  to  make 
 
 preparation  standeth ;  namely,  in  keeping  om^selves  from  l^^'^^J""  '•''-' 
 superfluous  eating  and  drinking,  and  in  watcliing  and  praying. 
 For  how  Cometh  it  to  pass  that  the  whole  world  is  so  deceit- 
 ful and  false  ?  Because  every  man  would  fain  fare  well ; 
 every  one  loveth  to  have  good  meat  and  drink,  and  to  go 
 gaily.  And  when  they  have  not  wherewith  to  get  such 
 things,  then  they  fall  to  picking  and  stealing,  and  to  false- 
 hood, and  so  deceive  their  neighbours.  But  our  Saviour  he 
 giveth  us  warning  that  we  shall  eat  and  drink  measurably 
 and  soberly,  every  one  according  to  his  estate  and  measure ''. 
 Further,  Ave  ought  not  to  be  careful  for  tliis  life :  we  should 
 labour  and  do  our  business  diligently,  every  one  in  that 
 estate  in  which  God  hath  set  him ;  and  let  us  trust  in  God, 
 which  no  doubt  will  send  us  increase  of  our  labom\ 
 
 Therefore  Christ  addeth,  saying,  Vigilate  et  orate, 
 "Watch  and  pray:"  as  who  say,  "Be  ever  in  a  readiness,  lest 
 ye  be  taken  unawares."  But  those  sluggards,  which  spend 
 their  time  vainly  in  eating  and  drinking  and  sleeping,  they 
 please  not  God ;  for  he  commandeth  us  to  watch,  to  be  mind- 
 ful, to  take  heed  to  ourselves,  lest  the  devil,  or  the  world,  or 
 our  own  flesh,  get  the  victory  over  us.     We  are  allowed  to  our  aiiow- 
 
 r^  ,       .  ance  at  God's 
 
 take  our  natural  sleep ;  for  it  is  as  necessary  for  us  as  meat  '^^n^''*- 
 and  di'ink,  and  we  please  God  as  well  in  that  same  as  we 
 please  liim  when  we  take  our  food.  But  we  must  take  heed 
 that  we  do  it  according  as  he  hath  appointed  us :  for  like  as 
 he  hath  not  ordained  meat  and  drink  to  the  end  that  we 
 should  play  the  glutton  with  it,  so  likewise  the  sleep  is  not 
 ordained,  that  we  should  give  ourselves  to  sluggisliness  or 
 over-much  sleeping ;  for  no  doubt,  when  we  do  so,  we  shall 
 displease  God  most  highly.  For  Christ  saith  not  in  vain, 
 "  Watch  and  pray."  He  would  have  us  to  be  watchers,  to 
 have  at  all  times  in  remembrance  his  coming,  and  to  give 
 ourselves  to  prayer,  to  that  end  that  we  may  be  able  to  stand 
 before  him  at  this  great  and  fearful  day  :  meaning,  that  we 
 should  not  trust  in  ourselves,  but  call  upon^  God,  saying, 
 "  Lord  God  Almighty,  thou  hast  promised  to  come  and  judge  a  form  of 
 the  quick  and  the  dead !  We  beseech  thee  give  us  thy  grace ''  ''' 
 and  Holy  Ghost,  that  we  may  live  so  according  unto  thy 
 [2  degree,  1607.]  [3  unto,  1562.] 
 
62 
 
 SERMONS    PllEAGIIKD    IN    LINCOLNSHIRE. 
 
 [sEr>M. 
 
 Our  cnrnnit 
 nature  is  to 
 covet  all 
 things  in  this 
 world,  but 
 we  eovet  not 
 heavenly 
 things. 
 
 Hypooritcs 
 cainiot  be 
 well  espied 
 in  this 
 world. 
 
 The  cotn- 
 liiodiiy  that 
 Cometh  of 
 leaving  ain. 
 
 holy  commandments,  that  when  thou  comest,  thou  havest  not 
 cause  to  bestow  thy  fearful  anger,  but  rather  thy  loving 
 kindness  and  mercy  upon  us !"  So  likewise,  when  we  go  to 
 bed,  we  should  desire  God  that  we  sleep  not  in  the  sleep  of 
 sin  and  wickedness ;  but  rather  that  we  may  leave  them, 
 and  follow  his  will  and  pleasure,  that  we  be  not  led  with  the 
 desires  of  this  wicked  world.  Such  an  earnest  mind  wc 
 should  have  towards  him,  so  watchful  we  should  be.  For  I 
 tell  you,  it  is  not  a  trifling  matter ;  it  is  not  a  money  matter : 
 for  our  eternal  salvation  and  our  damnation  hangeth  upon  it. 
 Our  nature  is  to  do  all  things  that  is  possible  for  us,  to  get 
 silver  and  gold :  how  much  more  then  should  we  endeavour 
 ourselves  to  make  ready  towards  this  day,  when  it  shall  not 
 be  a  money  matter,  but  a  soul  matter  I  For  at  that  day  it 
 will  appear  most  manifestly  who  they  are  that  shall  enjoy 
 everlasting  life,  and  who  shall  be  thrust  into  hell.  Now  as 
 long  as  we  be  in  this  world,  we  have  all  one  baptism ;  wo  go 
 all  to  the  Lord's  supper ;  we  bear  all  the  name  of  Christians  : 
 but  then  it  will  appear  who  are  the  right  Christians ;  and, 
 again,  who  are  the  hypocrites  or  dissemblers. 
 
 Well,  I  pray  God  grant  us  such  hearts,  that  we  may 
 look  diligently  about  us,  and  make  ready  against  his  fearful 
 and  joyful  coming ; — fearful  to  them  that  delight  in  sin  and 
 wickedness,  and  will  not  leave  them ;  and  joyful  unto  them 
 that  repent,  forsake  their  sins,  and  believe  in  him :  which,  no 
 doubt,  will  come  in  great  honour  and  glory,  and  will  make 
 all  his  faitliful  hke  unto  him,  and  will  say  unto  them  that 
 be  chosen  to  everlasting  life,  Venite,  henedicti  Patris  mei : 
 "  Come,  ye  blessed  of  my  Father,  possess  that  kingdom 
 which  is  prepared  for  you  from  the  beginning  of  the  world!" 
 Again,  to  the  wicked,  which  will  not  live  according  unto  his 
 will  and  pleasure,  but  follow  their  own  appetites,  he  will  say, 
 Ite,  maledicti,  in  ignem  ceternum;  "Go,  ye  cursed,  into  ever- 
 lasting fire."  0,  what  a  horrible  thing  will  this  be,  to  depart 
 from  liim  which  is  the  fountain  of  all  goodness  and  mercy, 
 without  whom  is  no  consolation,  comfort  nor  rest,  but  eternal 
 sorrow  and  everlasting  death !  For  God's  sake,  I  require 
 you  let  us  consider  this,  that  wc  may  be  amongst  them  which 
 shall  hear  Venite,  "  Come  to  me ;"  that  we  may  be  amongst 
 them  which  shall  enjoy  eternal  life  !  And  no  doubt  we  shall 
 be  amongst  them,  if   we  will  bo  content  to  leave  sin  and 
 
XXXII.J     ON   THE   GOSPEL   FOR  THE  SECOND   SUNDAY    IN   ADVENT.     63 
 
 wickedness,  and  strive  with  it,  and  let  it  not  have  the  rule 
 and  governance  over  us.  When  we  have  done  any  man 
 wrong,  or  have  taken  away  liis  good  from  him  wrongfully, 
 if  we  be  content  to  restore  it  again ;  (for  no  doubt  restitution 
 must  be  made,  as  I  told  you  many  a  time  before :  Restitu- 
 tiones  famce  et  reriim  sunt  opei^a  dehita,  "  Restitution  of  a 
 man's  goods,  or  his  name,  must  needs  be  made :"  for  in  that 
 point  agree  all  the  writers  new  and  old'  :  they  say  that  res- 
 titutions must  needs  be  made,  either  in  effect  or  affect.  For 
 this  is  a  sure  probation,  that  this  man  or  woman  is  not  right 
 sorry  for  his  sins  and  wickedness,  that  is'  not  content  to 
 make  restitution  when  he  hath  taken  away  things  unlaw- 
 fully, against  conscience,  from  his  neighbour :)  therefore  he 
 that  is  content  to  leave  his  sins,  and  to  make  restitution  of 
 such  tilings  which  he  hath  taken  away  wrongfully  from  his 
 neighbour,  sheweth  himself  to  be  a  very  penitent  man :  so 
 likewise  they  that  live  in  soberness,  abuse  not  the  ffifts  of  sobriety,  the 
 God,  but  use  them  with  thanksgivmg.     Item^,  he  that  liveth  •'^tion 
 
 o  !D  '  tnereoi. 
 
 chastely,  keepeth  himself  from  filthiness,  and,  when  he  feeleth 
 that  he  hath  not  the  gift  of  chastity,  marrieth  in  the  fear  of 
 God,  according  unto  his  ordinance,  maketh  ready  for  that 
 day.  And  as  concerning  young  folks,  all  the  writers  agree 
 that,  with  a  mean  diligence,  young  folk  may  hve  chaste : 
 when  they  be  well  governed  and  ruled,  and  kept  from  idle- 
 ness, then  it  is  no  great  matter  for  them  to  Uve  chaste,  as 
 long  as  they  be  in  growing.  But  such  young  persons  must 
 beware,  above  all  things,  of  foul  and  filthy  talk ;  for  it  is  as 
 St  Paul  saith,  Corrumpunt  honos  rtiores  colloquia  2)rava, 
 "  Foul  and  filthy  talks  destroy  good  manners  and  good 
 bringing  up."  And  then,  again,  young  folks  must  beware 
 of  overmuch  eating  and  di'inking;  for  St  Jerome  saith^ 
 "  He  that  is  a  great  drinker  of  wine,  I  will  never  beheve  that 
 he  is  a  chaste  man."     Therefore  let  young  unmarried  folk 
 
 [1  See  Vol.  I.  p.  414,  note :  also  Gregory  Saycr,  Clavis  Regia,  pp. 
 G88  et  seq.  Antverp.  1619,  by  whom  very  many  of  the  "new  writers" 
 are  referred  to.] 
 
 [2  those  men  or  women  arc ...  their ...  are,  in  the  old  editions 
 after  1562.] 
 
 [3  Also,  1607.] 
 
 [*  The  preacher  seems  to  have  had  in  mind  Jerome's  Epist.  ad 
 Eustochium,  Oper.  Tom.  iv.  par.  2.  col.  30.  edit.  Bened.  Paris.  1706.] 
 
and  un- 
 lawful. 
 
 64  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 dooTforth*  beware  of  drinking:  and  then,  again,  of  idleness;  for  when 
 <ievd  to  come  ^he  dovil  findoth  them  idle,  he  entereth  with   them,   and  ^ 
 
 they  are  soon  overcome.     Therefore  let  them  ever  be  well 
 
 occupied  till  they  come  to  age,  and  then  let  them  be  married 
 
 in  the  Lord;  for  the  scripture  most  highly  praiseth  marriage. 
 
 St  Paul  saith,  Honorahile  conjugium  inter  omnes;  "Marriage 
 
 is  honourable  amongst  all  men." 
 
 Further,  let  us  take  heed  of  swearing  ;  for  we  may  not 
 s^earing^is    gwoar  at  all,  and  we  may  swear  by  nothing  but  by  God ;  by 
 
 whom  we  may  not  swear,  except  it  be  a  great  urgent  cause ; 
 
 except  I  be  called  thereunto  by  a  magistrate ;  and  when  I 
 None  must  am  Called  so,  then  I  must  swear  by  nobody  else,  save  only 
 but  by  God    by  God.     Therefore  they  that  are  so  used  to  swearinac  do 
 
 only.  J  tJ  O 
 
 very  naught,  and  no  doubt  God's  vengeance  hangeth  over 
 Swearing      their  hoads.     For    certain  it  is,  that    he  which  is  a  great 
 
 and  lying  go  _  t3 
 
 together,  swoarer  is  also  a  great  har.  But,  as  I  said  before,  they  that 
 will  leave  such  wickedness,  and  will  hve  conformable  unto 
 God's  word,  and  then  believe  in  Christ  our  Saviour,  trust  and 
 behove  to  be  cleansed  from  their  sins  through  his  death  and 
 passion,  no  doubt  they  shall  hear  this  joyful  sentence  of  Christ 
 our  Saviour,  "  Come  to  me,  ye  blessed  of  my  Father,  possess 
 the  kingdom  which  is  prepared  for  you  from  the  beginning  of 
 the  world."  We  esteem  it  to  be  a  great  thing  to  have  a 
 kingdom  in  this  world,  to  be  a  ruler,  to  be  aloft,  and  bear 
 the  swing :  how  much  more  then  should  we  regard  this 
 kingdom,  which  Christ  our  Saviour  offereth  unto  us,  which 
 kingdom  will  be  an  everlasting  kingdom,  where  there  shall 
 be  no  end  of  joy  and  fehcity !  Therefore  all  they  that  will 
 be  content  to  follow  our  Saviour's  steps,  to  suffer  with  him 
 here  in  this  world,  and  bear  the  cross  after  him,  they  shall 
 reign  with  him  in  everlasting  glory  and  honour.  Wliich 
 grant  us  God  the  Father,  Son,  and  Holy  Ghost !     Amen. 
 
 [1  it  is  done  with  them,  they,  1562.] 
 
XXXm.]      ON  THE  GOSPEL  FOR  THE  THIRD  SUNDAY  IN  ADVENT,      65 
 
 THE    SERMON  OF  MASTER  DOCTOR  LATIMER,   PREACHED 
 ON  THE  THIRD  SUNDAY  IN  ADVENT,  1552. 
 
 MATTHEW  XI.     LUKE  VII. 
 
 When  John  being  in  prison  heard  the  works  of  Christ,  ho  sent  two  of  This  gospel 
 his  disciples,  and  said  unto  him,  Art  thou  he  that  shall  come,  or  do  ciufr^ch'tU"^^ 
 we  look  for  another  ?    Jesus  answered  and  said  unto  him.  Go  and  sumiay  in 
 shew  John  again  what  ye  have  heard  and  seen,  &c.  Advent. 
 
 This  is  read  in  the  church  this  day,  and  it  shall  serve  us 
 this  day  for  our  lesson.  It  beginneth  thus :  "  When  John 
 being  in  prison  heard  the  works  of  Christ."  And  here  is  to 
 be  had  in  consideration,  of  whom  he  had  heard  these  wonder- 
 ful works,  which  our  Saviour  did,  for  he  could  not  hear  it 
 without  a  teller ;  somebody  told  him  of  it.  The  evangehst  Luke  vii. 
 Saint  Luke  in  the  seventh  chapter  doth  shew,  how  and  bv  ^'i'''^^  'ow 
 whom  John  Baptist  heard  such  things  which   our  Saviour  y^"^P  °^ 
 
 .  .      .  Christ. 
 
 Christ  did ;  namely,  by  his  own  disciples.  For  when  our 
 Saviour  had  raised  up  the  widow's  son,  which  was  dead  at 
 Nain,  the  disciples  of  John  came  by  and  bye  unto  John 
 their  master,  and  told  him  all  things  ;  namely  how  Christ 
 raised  up  that  same  young  man  which  had  been  dead  already. 
 And  this  is  a  thing  to  be  marvelled  at,  that  John  had  so 
 much  hberty,  that  his  disciples  could  come  to^  him,  and 
 speak  with  him ;  Herod,  the  king,  being  a  cruel  man,  a 
 heathen  king,  a  miscreant,  a  man  of  unbelief.  No  doubt  it 
 is  a  great  matter,  that  his  disciples  could  have  Hberty  to 
 speak  with  him ;  for  a  man  would  think  that  no  man  should 
 have  been  permitted  to  come  near  him.  For  I  know  that  in 
 christian  realms  some  being  cast  into  prison  for  the  truth's 
 sake,  for  God's  word  sake,  have  not  been  suffered  that  their 
 friends  should  have  come  near  unto  them.  And  here  it  xiie  heathen 
 appeareth  most  manifestly,  that  christian  princes  have  some-  mercifuuhan 
 times  more  cruelly  and  extremely  used  God's  preachers  than 
 the  gentiles  used  their  preachers,  sent  unto  them  from  God 
 
 [2  at,  15G2.] 
 
 r  1  5 
 
 [LATIMER,    II.  I 
 
66 
 
 SERMONS    PREACHED    IN    LINCOLNSHIRE. 
 
 [SERM. 
 
 A  note  for 
 
 christian 
 
 rulers. 
 
 Luke  vii. 
 
 Burial  with- 
 out cities. 
 
 to  teach  them :  they  were  more  straitly  holden,  and  more 
 extremely  handled  than  John  was.  So  we  read,  hkewise,  of 
 St  Paul,  which  was  cast  into  prison  at  Rome  by  that  wicked 
 and  cruel  tyrant,  the  emperor  Nero  ;  wliicli  emperor,  though 
 he  was  a  cruel  tyrant,  a  wicked  man,  and  a  venomous  per- 
 secutor of  God's  church  and  his  holy  Avord,  yet,  for  all  that, 
 Paul  had  Hberty  to  speak  with  every  one  that  would  come 
 unto  him,  and  commune  with  him :  so  that  there  came  unto 
 him  who  would ;  and  they  might  speak  with  him  what  they 
 would.  For  St  Luke  saith,  in  the  last  chapter  of  the  Acts, 
 these  words :  "  And  Paul  dwelt  two  years  full  in  his  lodging, 
 and  received  all  that  came  in  unto  him ;  preaching  the  king- 
 dom of  God,  and  teachino-  those  thino;s  which  concern  the 
 Lord  Jesus  with  all  confidence,  no  man  forbidding  him." 
 Here  by  these  words  we  may  perceive,  that  Paul  had  liberty 
 to  say  his  mind,  and  to  commune  with  his  friends ;  he  was 
 not  so  straitly  kept.  But  we  see,  and  have  had  experience, 
 tliat  preachers  wliich  profess  the^  same  word,  wliich  Paul 
 taught,  are  more  straitly  handled  in  christian  realms,  than  in 
 times  past  they  were,  when  the  rulers  and  prmces  were  not 
 Christians.  Christian  princes  be  more  earnest  to  extinguish 
 God's  word  and  his  true  religion,  than  the  heathen  were 
 which  knew  not,  or  would  not  know  God. 
 
 But  here  ye  may  ask^,  what  manner  of  works  were  these 
 which  our  Saviour  had  done  in  the  presence  of  John's  dis- 
 ciples, which,  by  and  bye,  afterward  went  and  told  their 
 master  of  it ;  what  special  things  had  our  Saviour  wrought  ? 
 Answer :  Luke,  the  evangelist,  sheweth  a  great  and  marvel- 
 lous act,  Avhich  Christ  our  Saviour  had  done  immediately  as 
 John's  disciples  came  unto  him.  The  story  is  this  :  "  When 
 Christ  went  into  a  city  which  is  called  ISTain,  and  many  of 
 his  disciples  following  him,  and  much  people,  when  he  was 
 come  nigh  to  the  gate  of  the  city,  behold,  there  was  a  dead 
 man  carried  out,  which  was  the  only  son  of  his  mother,  and 
 she  was  a  widow;  and  much  people  of  the  city  Avent  with 
 her."  And  here  you  may  note,  by  the  way,  that  these  citi- 
 zens had  their  burying-place  without  the  city,  which  no 
 doubt  is  a  laudable  thing :  and  I  do  marveP  that  London, 
 being  so  rich  a  city,  hath  not  a  burying-place  without ;  for 
 
 [1  tliat,  1562.]  [-'  But  now  ye  might,  15G2.] 
 
 P  much  mangel,  1562.] 
 
XXXIII.]     ON  THE  GOSPEL  FOR  THE  THIRD  SUNDAY  IN   ADVENT.      67 
 
 no  doubt  it  is  an  unwholesome  thing  to  bury  within  the  city, 
 specially  at  such  a  time  when  there  be  great  sicknesses,  so 
 that  many  die  together.  I  think,  verily,  that  many  a  man  ^^^^17/^^^'^^ 
 taketh  his  death  in  Paul's  church-yard :  and  this  I  speak  of  |.hurch-yard. 
 experience  ;  for  I  myself,  when  I  have  been  there  in  some 
 mornings  to  hear  the  sermons,  have  felt  such  an  ill-favoured, 
 unwholesome  savour,  that  I  was  the  worse  for  it  a  great 
 while  after.  And  I  think  no  less  but  it  be  the  occasion  of 
 much  sickness  and  diseases :  therefore  the  citizens  of  Nain 
 had  a  good  and  laudable  custom,  to  bury  the  corses  without 
 the  city,  which  ensample  we  may  follow. 
 
 Now  when  our  Saviour  saw  this  corse,  and  the  widow, 
 which  was  now  a  miserable  and  sorrowful  woman,  for  she  had 
 lost  first  her  husband,  and  afterward  her  son  in  whom  she 
 had  all  her  hope  and  comfort  in  this  world ;  him  she  had 
 lost  now,  therefore  she  was  sorrowful,  and  not  Avithout  cause. 
 But  what  doth  our  Saviour?  Verily*,  he  comforted  her, 
 saying,  "  Weep  not."  Here  may  all  widows,  wliicli  arc  a  comfort 
 destitute  of  comfort  in  this  world,  here,  I  say,  they  may  widows. 
 learn  to  trust  in  Christ,  and  to  seek  aid  and  help  by  him. 
 For  no  doubt,  like  as  ho  hath  comforted  this  miserable 
 widow,  so  he  will  comfort  and  help  all  them  that  call  upon 
 him  in  their  need  and  necessity.  For  his  hand  is  not  abbre- 
 viated, or  his  power  diminished ;  he  is  as  strong,  as  rich, 
 and  as  mighty  as  ever  he  was  :  therefore  let  widows  learn 
 here  to  seek  aid  and  help  by  him.  Now,  when  he  had  com- 
 forted her  with  his  words,  ho  came  nigh,  and  touched  the 
 coffin;  and  they  that  bare  the  coffin  stood  still.  "And  he  said, 
 Adolescens,  tibi  dico,  surge ;  '  Young  man,  I  say  unto  thee, 
 arise.'  And  he  that  was  dead  sat  up,  and  began  to  speak." 
 Now  upon  this  there  went  such  a  rumour  throughout  all  the 
 countries^  so  that  every  man  marvelled  at  it.  And  John's 
 disciples  went  to  their  master,  and  told  him  of  it,  what  won- 
 derful thino-s  ho  did.  Note  here,  that  when  we  hear  that 
 our  Saviour  is  a  doer  of  such  wonderful  supernatural  works, 
 it  shall  be  a  wondrous  great  comfort  unto  us.  For  by  this  ^^.g^^jay;""^ 
 his  deed  it  appeared  manifestly,  that  he  is  a  master  over 
 death,  and  hath  power  to  command  him;  so  that  death  is  in 
 his  dominion.  For  to  raise  a  man  up,  whom  death  hath  devour- 
 ed already,  is  as  much  as  to  command  death.    But  I  tell  you, 
 
 [4  Marry,  1562.] 
 
 5—2 
 
68  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 Death  is  such  an  arrogant  fellow  and  proud,  yea,  and  of  so 
 great  might  and  strength,  that  he  will  give  no  man  place, 
 nor  submit  himself  to  any  man,  save  only  unto  God :  unto 
 him  he  must  obey,  and  humble  himself  before  his  divine 
 majesty.  And  therefore  it  appeareth  here,  that  our  Saviour 
 is  very  God,  because  Death,  that  stout  fellow,  must  obey  him ; 
 he  is  not  able  to  withstand  or  disobey  his  commandments : 
 wliich  is  a  most  comfortable  thing  unto  us  that'  beheve  in 
 such  a  Saviour,  wliich  hath  power  over  death.  And  there- 
 fore, if  he  hath  power  over  death,  then  we  shall  be  sure  that 
 death  shall,  or  cannot^  hurt  us  which  believe  in  liim :  for 
 when  we  believe  in  him,  he  is  able  to  defend  us  from  death, 
 hell,  and  the  devil ;  so  that  they  shall  not  be  able,  with  all 
 their  might  or  power,  to  hurt  us,  or  do  us  any  mischief;  but 
 
 johnxi.  we  shall  have  life  everlasting.  For  he  saith.  Qui  credit  in 
 me,  etsi  mortuus  fuerit,  vivet ;  "  He  that  believeth  in  me, 
 and  though  he  die,  yet  he  shall  live."  That  is  to  say, 
 "  Though  he  depart  out  of  this  natural  bodily  life,  yet  for 
 all  that,  he  shall  live  everlastingly  with  me,  world  without 
 end."  This  is  now  an  exceeding  comfort  to  all  christian 
 people ;  for  they  may  be  assured  that  when  they  believe  in 
 Christ,  and  Christ  taketh  their  parts,  there  shall  be  nothing 
 neither  in  heaven  nor  in  earth,  that  shall  be  able  to  hurt 
 them,  or  let  them  of  their  salvation :  and  so  we  learn  by 
 this  wonderful  miracle  which  our  Saviour  did  before  all  the 
 multitude,  that  he  proved  himself  to  be  very  God,  and  one 
 that  hath  power  over  death. 
 
 An  objection.  But  peradvcuture  ye  will  say,  "  No  :  it  foUoweth  not, 
 he  raised  up  the  dead,  therefore^  he  is  very  God ;  for  we 
 read  in  the  Old  Testament,  that  EUas  and  Ehsa,  these  holy 
 prophets  of  God,  did  such  works  too :  they  raised  up  the 
 dead  as  well  as  he ;  and  yet  for  all  that  they  were  not  gods, 
 but  sinful  men  as  we  be :  though  they  had  such  a  special 
 gift  of  God,  yet  they  were  not  gods,  nor  yet  took  upon  them 
 to  be  gods. 
 
 To   this  question    or  objection  I  will  answer  hereafter. 
 
 Answer  by     and  if  I  forgct  it  not.     In  the  mean  season  I  will   move 
 
 question.       auotlier  qucstiou,  which  is  this :  What  should  move  John's 
 disciples  to  come  and  tell  him  the  miracles  which  Christ  our 
 Saviour  did?    Think  ye,  came  they  with  a  good  will  to  set 
 [1  which,  1562.]      [2  neither  shall  nor  can,  1607.]      [^  ergo,  15G2.] 
 
XXXIII.]     ON  THE  GOSPEL  FOR  THE  THIRD  SUNDAY  IN  ADVENT.       69 
 
 out  Christ,  and  to  magnify  his  doings ;  or  came  they  with  an 
 ill  will,  with  envious  heart,  which  they  bare  towards  Christ  ? 
 Answer ;  They  came  with  an  ill  will  and  envious  heart  which 
 they  bare  against  Christ ;  as  it  appeareth  most  manifestly 
 by  the  cu^cumstances  being  well  considered.  For  ye  must 
 understand,  that  John  had  very  much  ado  to  bring  liis  disci- 
 ples to  Christ :  they  thought  that  Christ  and  his  doings,  his 
 conversation,  were  nothing  in  comparison  of  Jolm.  For 
 John's  strait  life  wliich  he  led  in  the  wilderness,  made  such  a 
 shew  and  outward  ghstcring,  that  our  Saviour  was  regarded 
 for  nothing*  in  comparison  of  him.  For  our  Saviour  led  not 
 so  hard  and  strait  a  life  as  John  did  :  he  ate  and  drank, 
 and  would  come  to  men's  tables  when  ho  was  bidden;  he 
 would  keep  company  with  every-body,  rich  and  poor,  whoso- 
 ever received  him,  and  would  beheve  in  him  :  but  John  was 
 ever  in  the  wilderness,  out  of  the  company  of  all  men. 
 Therefore  the  disciples  of  John,  they  much  more  regarded 
 John  their  master,  than  Christ  their  Saviour.  And  there- 
 fore they  ever  lay  upon  John,  in  exhorting  him,  that  he 
 would  take  upon  him  to  be  Christ  and  the  Saviour  of  the  john-s  disd- 
 world.      And  when  they  had  heard   of  any  miracles   that  have  had  him 
 
 •^  ''  .     Christ. 
 
 Christ  had  done,  they  by  and  bye  came  unto  then- 
 master,  and  told  him  of  it  disdainfully  ;  as  who  say,  "  Thus 
 and  thus,  we  have  heard  that  Christ  hath  done,  wherefore 
 shewest  not  thou  thyself  too  ?  Wherefore  workest  thou  not 
 as  well  miracles  as  Christ  doth  ?  Every  man  speaketh  of 
 him  ;  do  thou  somewhat  too,  that  the  people  may  know  thee 
 to  be  a  great  man,  as  well  as  Christ."  We  read  in  the 
 gospel  of  Matthew,  that  John's  disciples  came  once  to  Christ, 
 and  quarrelled  with  him  ;  saying,  Cur  nos  et  Phariscei  jeju-  Matt.  ix. 
 namus frequenter,  discipuli  autem  tuinonjejunant?  "Where- 
 fore fast  we  and  the  Pharisees  so  many  times,  but  thy  disci- 
 ples fast  not  at  all  ?"  They  thought  m  their  own  opinions, 
 that'  John's  life  was  a  great  deal  more  to  be  esteemed  than 
 Christ's,  because  John's  life  was  more  painful  in  the  outward 
 shew  of  the  world ;  therefore  it  grieved  them,  that  Christ 
 should  be  more  esteemed  than  John.  So  that  we  may  per- 
 ceive by  John's  disciples,  that  they  had  a  good  zeal,  sed  non 
 secundum  scientiam,  "but  not  according  unto  knowledge."  For 
 it  is  a  good  thing  for  a  servant  to  love  his  master;  but  John's 
 [}  was  very  little  regarded,  1607.] 
 
/  0  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 John's  disci-  disciples  did  nauffht,  in  that  they  envied  Christ,  and  went 
 
 pies  did  1  .  '' 
 
 naught.        about  to  stn-  up  their  master  to  take  upon  him  to  be  Christ. 
 
 JN'ow  John,  intending  to   correct  and  amend  their  false 
 
 opinion,    which  they  had  in  Christ  and  in  him  ;   (for  they 
 
 regarded  him  too  much,  and  Christ,  which  was  to  be  most 
 
 regarded,  him  esteemed  they  for  nothing  in  comparison  of 
 
 johnpiayeth  John;)  therefore  John,  that  good  and  faithful  man,  seeing^  the 
 
 a  wise  part.  ^  ^  o  '  o 
 
 ignorance  of  liis  disciples,  playeth  a  wise  part :  for  hearing 
 them  talk  of  the  wonderful  works  wliich  Christ  our  Savi- 
 our did,  he  sendeth  them  to  Christ  with  this  question,  "Art 
 thou  he  that  shall  come,  or  shall  we  look  for  another?" 
 
 If  we  look  only  upon  the  outward  shew  of  these  words, 
 a  man  might  think  that  John  himself  was  doubtful  whether 
 Christ  were  the  Saviour  of  the  world  or  not,  because  he 
 sendeth  his  disciples  to  ask  such  a  question  of  him.  But  ye 
 must  understand,  that  it  was  not  done  for  John's  sake,  to  ask 
 such  a  question,  but  rather  for  his  disciples'  sake.  For  John 
 thought  that  this  should  be  the  way  to  bring  them  to  a 
 good  trade,  namely,  to  send  them  to  Christ.  For  as  for 
 John  himself,  he  doubted  not ;  he  knew  that  Christ  was  the 
 Saviour  of  the  world ;  he  knew  it,  I  say,  whilst  he  was  yet 
 in  his  mother's  womb.  For  we  read  in  the  gospel  of  Luke, 
 that  after  the  angel  came  unto  ]\Iary  and  brought  her  such 
 tidings,  she  arose,  and  went  through  the  mountains,  and 
 came  to  Jerusalem^  to  EUzabeth  her  cousin;  and  as  she  saluted 
 her,  the  evangelist  saith,  Saliit  infans  in  utero  suo,  "  The 
 infant,  which  was  John,  leapt  in  his  mother's  belly."  So 
 that  John,  being  in  his  mother's  belly,  yet  knew  Christ, 
 which  should  be  born  out  of  the  virgin  Mary.  After  that, 
 we  read  in  the  third  chapter  of  Matthew,  when  John  should 
 baptize  Christ,  he  said  unto  Christ,  Ego  potius,  &c.  "I  have 
 more  need  to  be  baptized  of  thee,  than  thou  of  me."  So 
 that  it  manifestly  appeareth  that  John  doubted  not  of  Christ, 
 but  knew  most  certainly  that  he  was  the  eternal  Son  of  God, 
 and  the  Redeemer  which  was  promised  unto  the  fathers  to 
 come  into  the  world.  For  it  was  told  him  from  above,  that 
 upon  whomsoever  he  should  see  the  Holy  Ghost  coming  down 
 from  heaven  visibly,   that  same  was  he  ;    which  afterward 
 
 [1  When,  1562.] 
 
 [2  So  all  the  old  editions :  it  should  most  probably  be  Hebron. 
 See  Luke  i.  39.] 
 
XXXIII.]     ON  THE  GOSPEL   FOK  THE  THIRD  SUNDAY   IN   ADVENT.      71 
 
 happened :  for  John,  after  he  had  baptized  him,  saw  the 
 Holy  Ghost  come  down  in  a  form  of  a  dove.  Further,  John 
 pointed  him  with  his  finger,  saying,  Ecce  Agnus  Del  qui  iohni. 
 tollit  peccata  mundi ;  "  See  the  Lamb  of  God,  Avhich  taketh 
 away  the  sins  of  the  world."  So,  I  say,  it  is  most  evident, 
 that  John  himself  doubted  not,  for  he  knew  it  assuredly  that 
 Christ  was  the  Saviour ;  but  he  did  it  only  to  remedy  the 
 doubts  of  his  disciples.  Now  when  John's  disciples  came  to 
 Christ,  they  did  their  message,  saying,  Es  tu  ille,  qui  ventu- 
 rus  est,  an  alium  expectamus  ?  "  Art  thou  he  that  shall  come, 
 or  shall  we  look  for  another  ?"  What  doth  Christ  ?  He  made 
 not  answer  with  words,  but  with  deeds.  He  made  not  much  JJJJf^^Vf by'''^ 
 ado  in  setting  out  himself  with  great  words,  but  he  shewed  ''^"''• 
 himself  to  be  Christ  indeed :  for  he  did  such  miracles  whicli 
 no  man  else  could  do  but  only  he  which  was  both  very  God 
 and  man.  I  would  wish  of  God  that  we  would  do  so  too ; 
 that  when  we  be  asked  a  question,  whether  we  be  Christians, 
 whether  we  have  the  gospel,  the  true  word  of  God,  or  not '? 
 I  would  wish,  I  say,  that  we  could  shew  our  faith  by  our  we  shew 
 works  and  godly  conversation,  like  as  he  shewed  himself  to  by  our  works. 
 be  Christ  by  his  acts  and  deeds.  But,  I  tell  you,  we  be  far 
 otherwise ;  our  acts  and  deeds  disagree  far  from  our  profes- 
 sion. For  we  are  wicked  ;  we  care  not  for  God's  laws,  nor 
 his  words ;  we  profess  with  our  mouth  that  we  be  the  haters 
 of  sins,  but  our  conversation  sheweth  that  we  love  sin,  that 
 we  follow  the  same,  that  we  have  a  dehght  in  it.  So  it 
 appeareth,  that  our  words  and  deeds  agree  not:  Ave  have 
 God's  holy  word  in  our  mouth,  but  we  follow  the  will  and 
 pleasure  of  the  devil  in  our  outward  conversation  and  living. 
 But  Christ  he  did  not  so ;  for  he  shewed  himself  by  his  out- 
 ward works  and  conversation,  that  he  was  very  Christ  the 
 Saviour  of  the  world.  So  we  should  do  too  :  we  should  hve 
 so  uprightly,  so  godly,  that  every  one  might  know  us  by  our 
 outward  conversation  to  be  very  Christians.  We  should  so 
 hate  and  abhor  sins,  that  no  man  justly  might  or  could  disal- 
 low om*  doings. 
 
 But  what  manner  of   works   doth    Christ,  whereby  he  ^'^^^"'^y" 
 sheweth  liimself  to  be  the  very  Messias  and  Saviour  of  the  [no'^n'* 
 world  ?     Answer  :  He  healeth  all  manner  of  diseased  folks, 
 the  blind,  the  lame,  the  lepers,  and  all  other  which  would 
 come  unto  him,  and  desire  help  at  his  hands.     And  finally. 
 
72  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 lie  preached  tlie  gospel,  this  joyful  tidings,  unto  the  poor ; 
 unto  them  Christ  preached  the  gospel.  But,  I  pray  you,  how 
 chanced  it,  that  he  saith,  Pawperes  evangelizantur,  "  The 
 l^oor  receive  the  gospel?"  Answer:  Because  the  most  part 
 of  the  rich  men  in  this  world  despise  and  contemn  the  gospel ; 
 they  esteem  it  for  nothing.  Why,  wherefore  despise  they 
 The  cause  tlic  gospcl  ?  Bccausc  tlioy  put  their  hope,  trust,  and  confi- 
 thrgo°pei™"  dence  in  their  riches.  For  the  most  part  of  the  rich  men  in 
 this  world  (I  will  not  say  all)  do  either  put  their  hope  in 
 their  riches ;  or  else  they  come  naughtily  by  their  riches ; 
 or  else  they  keep  it^  ill :  they  heap  them  up  together,  or 
 else  they  spend  them  ill.  So  that  it  is  a  very  rare  thing  to 
 find  a  godly  rich  man :  for  commonly  they  are  given  to 
 gather  and  to  make  heaps,  and  to-  forget  the  poor  in  the 
 mean  season,  whom  they  ought  to  relieve ;  or  else,  when  they 
 spend  them,  they  spend  them  naughtily,  not  as  God  hath 
 appointed  unto  them,  namely,  to  help  their  poor  and  needy 
 neighbour ;  but  rather  to  use  them  to  excess,  wantonness  and 
 The  poor  are  pleasure.      Therefore    Christ  saith,    "The  poor   receive   the 
 
 most  meet  to  -"^  •■■ 
 
 receive  the     p-Qspel  I "  for  tliev   aro  most  meet  thereunto ;  they  are  all 
 
 gospel.  o      1        '  f/  '  «/ 
 
 comfortless  in  this  world,  and  so  most  meet  to  receive  the 
 gospel. 
 
 The  prophets,  long  afore  hand,  had  prophesied  of  these 
 works,  which  Christ,  when  he  should  come,  should  do  :  for  so 
 
 isai.  XXXV.  it  is  written,  "  God  cometh  his  own  self,  and  will  deliver  you  : 
 then  shall  the  eyes  of  the  blind  be  lightened,  and  the  ears  of 
 the  deaf  opened ;  then  shall  the  lame  man  leap  as  an  hart, 
 and  the  dumb  man's  tongue  shall  give  thanks  :  in  the  wil- 
 derness also  there  shall  be  well-springs."  This  text  of  the 
 prophet  witnesseth,  that  Christ  is  very  God;  for  he  hath  done 
 such  tokens  and  miracles  of  which  the  prophet  speaketh. 
 JN^ow,  in  the  same  prophet  it  is  further  written,  how  that 
 Christ  should  preach  the  gospel  unto  the  poor   comfortless 
 
 isai.  ixi.  people ;  for  so  he  saith,  "  The  Spirit  of  the  Lord  God  is 
 upon  me,  for  the  Lord  hath  anointed  mo  to  preach  good 
 things  unto  the  poor ;  that  I  miglit  bind  up  the  wounded 
 hearts ;  that  I  might  preach  deliverance  to  the  captive,  and 
 open  the  prison  to  them  that  are  bound  ;  that  I  might  declare 
 the  acceptable  year  of  the  Lord."  Here  the  prophet  pro- 
 phesied that  when  Christ  should  come,  he  should  be  a  worker 
 [1  them,  1607.]  [2  so,  1562.] 
 
XXXIII.]      ON   THE  GOSPEL  FOR  THE  THIRD   SUNDAY   IN   ADVENT.     7o 
 
 of  such  acts,  and  a  preacher  which  should  preach  the  gospel 
 unto  the  poor  :  and  therefore  now,  when  the  disciples  of 
 John  came  unto  him,  demanding  of  him  whether  he  were 
 Christ  or  not,  he  answered  by  his  works.  Like  as  he  saith 
 in  another  place  in  the  gospel,  to  the  Pharisees  :  "The  works  chrisfsworks 
 which  I  do  bear  witness  of  me."  As  who  say,  "I  prove  for  him. 
 myself  what  I  am  by  my  works."  Again  he  saith,  "  If  I  do 
 not  the  works  of  my  Father,  believe  me  not."  So  that 
 most  manifestly  he  proveth  himself  to  be  that  prophet,  which 
 was  spoken  of  before  by  the  prophets,  and  other  holy  men  of 
 God.  John  the  evangehst,  in  his  gospel,  saith :  "  And  many  joim  xx. 
 other  signs  truly  did  Jesus  in  the  presence  of  liis  cUsciples, 
 which  are  not  written  in  this  book.  These  are  written  that 
 ye  might  believe  that  Jesus  is  Christ  the  Son  of  the  living 
 God,  and  that  in  believing  ye  might  have  life  through  his 
 name."  This  is  a  very  notable  saying,  and  most  comfortable  a  comfort- 
 to  all  troubled  consciences.  Jesus  hath  done  many  things 
 which  are  not  wi'ittcn,  but  these  are  written  that  we  should 
 believe  him  to  be  Christ ;  that  that  Jesus,  Mary's  son,  that 
 was  born  at  Bethlehem,  and  nourished  at  Nazareth,  that  he 
 is  the^  Saviour  of  mankind ;  and  so  in  beheving  in  him  we 
 shall  have  life  everlasting.  So  that  there  was  never  none 
 that  believed  in  Christ,  which  was  lost,  but  all  believers  were 
 saved :  therefore  it  is  not  to  be  doubted,  but  that  if  we  will 
 behevc,  we  shall  be  saved  too. 
 
 We  read  in  a  book  which  is  entitled  Vitce  Patriim,  "The  An  history. 
 Lives  of  the  Fathers," — in  that  same  book^  we  read  that 
 there  was  once  a  great  holy  man  (as  he  seemed  to  all  the 
 world),  worthy  to  be  taken  up  into  heaven  :  now  that  man 
 had  many  disciples,  and  at  a  time  he  fell  sick ;  and  in  his 
 sickness  he  fell  in  a  great  agony  of  his  conscience,  insomuch 
 that  he  could  not  tell  in  the  world  what  to  do.  Now  his 
 disciples  standing  about  him,  and  seeing  him  in  this  case,  they 
 said  unto  him :  "  How  chanceth  it  that  ye  are  so  troubled, 
 father  ?  For  certainly,  there  was  nobody  so  good  a  liver,  so 
 holy  as  ye  have  been :  therefore  you  have  not  need  to  fear ; 
 for  no  doubt  but  you  shall  come  to  heaven^."  The  old  father 
 made  them  answer  again,  saying :    "  Though  I   have   hved 
 
 [3  the  very,  1607.] 
 
 [4  pp.  524,  621.    Antverp.  1615.] 
 
 [5  or  more  holy  than.... you  need  not  fear,  for  no  doubt  ye,  1607.] 
 
74}  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 uprightly,  yet  for  all  that  it  will  not  help  me :  I  lack  some- 
 thing yet."  And  so  he  did  indeed ;  for  certainly,  if  he  had 
 followed  the  counsel  of  his  disciples,  and  had  put  his  trust  in 
 his  godly  conversation,  no  doubt  he  should  have  been  gone  to 
 the  devil.  For  though  we  are  commanded  to  do  good  works. 
 We  must  not  and  wc  ouo'ht  to  do  them,   yet  for  all  that  we  must  beware 
 
 put  trust  in  &  'J 
 
 our  works,  j^q^  ^q  Jq  ^j^gjj^ .  -^yj^eu  WO  do  them  to  the  end  to  be  saved 
 by  them,  then  we  do  them  not  as  we  ought  to  do ;  then  we 
 thrust  Christ  out  of  his  seat  and  majesty.  For  indeed  the 
 kingdom  of  God  is  merited,  but  not  by  us.  Christ,  he  merited 
 the  kingdom  of  heaven  for  us  through  his  most  painful  death 
 and  passion.  There  hath  been  many  perfect  men  among  the 
 heathen,  which  lived  very  well  and  uprightly,  as  concerning 
 their  outward  conversation ;  but  for  all  that  they  went  to  the 
 devil  in  the  end,  because  they  knew  not  Christ:  for  so  saith 
 
 John  iii.  scripture,  "  Whosoever  believeth  not  in  the  Son  he  is  judged 
 already."  Therefore  let  us  learn  to  know  Christ,  and  to  be- 
 lieve in  him ;  for  knowledge  must  go  before  the  belief.  We 
 must  first  hear  the  word  of  God  and  know  it ;  and  afterward 
 we  must  believe  the  same ;  and  then  we  must  wrestle  and 
 strive  with  sin  and  wickedness,  as  much  as  it  is  possible  for  us, 
 and  so  live  well  and  godly,  and  do  all  manner  of  good  works 
 which  God  hath  commanded  us  in  his  holy  laws  ;  and  then  we 
 shall  be  rewarded  in  everlasting  life,  but  not  with  everlasting 
 
 Everlasting    life ;    for  that  everlasting  life  is  a  gift  of  God,  a  free  gift 
 
 ofGod.^^^'    given  freely  unto  men  through  Christ. 
 
 Now,  when  the  disciples  of  John  were  come  to  Christ, 
 and  had  done  their  errand,  had  asked  him  whether  he  were 
 Christ  or  not,  our  Saviour  said  unto  them,  "  Go  and  shew 
 John  again  what  ye  have  heard  and  seen."  And  here  we 
 may  learn  by  the  way,  what  a  patient  man  our  Saviour  Christ 
 was,  which  could  so  well  bear  with  the  grossness  of  John's 
 disciples  :  for  they  had  heard  before  many  times,  of  John 
 their  master,  that  Christ  was  the  Saviour  of  the  world,  yet 
 they  could  not  believe  it ;  and  so  with  their  unbelief  they 
 came  to  Christ,  which  refused  them  not,  nor  yet  reviled  them, 
 but  entreating  them  most  lovingly  and  gently,  beareth  with 
 their  weakness,   leaving  us  an  ensample  to  do  so  too.     For 
 
 An  example  we  may  Icam  here  by  his  ensample,  not  to  be  hasty,  but  to 
 
 Christ.  bear  with  our  neighbours.  Though  they  be  not  by  and  bye 
 as  we  would  have  them  to  be,  yet  we  should  not  by  and  bye 
 
XXXIII.]     ON  THE  GOSPEL  FOR  THE  THIRD   SUNDAY  IN   ADVENT.     75 
 
 revile  tliem,  or  banish  them  out  of  our  company,  as  obstinate 
 fellows ;  but  rather  bear  with  their  weakness,  like  as  Christ 
 beareth  with  the  disciples  of  John. 
 
 Now  to  my  question  which  I  moved  before.      How  could  The  answer 
 
 .  Ti-  ••  111  promised 
 
 the  works  which  our  Saviour  did  in  raising  up  the  dead,  how  before. 
 could  they  prove  him  to  be  the  Saviour  of  the  world,  which 
 was  promised  of  God  by  his  holy  prophets,  when  other  holy 
 men  did  the  same  works  as  well  as  he  ?  And  this  must  bo 
 answered  too ;  we  may  have  no  doubts  in  that  matter.  For 
 when  we  doubt  whether  he  be  the  very  Saviour  or  not,  then 
 we  cast  down  the  foundation  of  our  faith,  and  so  bring  our- 
 selves to  the  very  pit  of  hell.  Therefore  this  shall  be  my 
 answer :  Ehas  and  Elisa  raised  up  dead  bodies,  to  prove  by 
 such  miracles,  that  they  were  the  right  ministers  of  the 
 living  God,  and  that  their  doctrine  was  the  true  doctrine  and 
 the  very  word  of  God :  to  that  end  did  they  their  miracles ; 
 but  they  never  said,  "  We  be  Christs,"  or,  "  We  be  the  sons 
 of  God,  yea,  and  very  Gods."  No,  no ;  they  never  took 
 upon  them  such  things.  But  our  Saviour,  when  he  did  the 
 same  works,  he  took  upon  him  to  be  Christ,  to  be  the  Saviour 
 of  the  world,  to  be  the  natural  Son  of  God ;  and  so  to  the 
 confirmation  of  such  his  sayings  he  did  such  works.  There- 
 fore he  saith,  "I  am  the  bread  of  life."  Also\  Ego  sum  zohnvi. 
 resurrectio  et  vita ;  "  I  am  the  resurrection  and  the  life."  John  xi. 
 Also\  Ego  sum  via,  Veritas,  et  vita;  "  I  am  the  way,  thejohnxiv. 
 truth,  and  the  life."  Yea,  and  when  he  talked  with  the 
 woman  at  the  well,  she  said  unto  liim,  "  When  the  Messias 
 cometh,  he  shall  teach  us  all  things."  Then  he  saith  unto 
 lier,  "  I  am  he  that  speaketh  unto  thee :  I  am  that  same  John  iv. 
 Messias  which  was  to  come,  and  promised  of  God ;  I  am  he." 
 Further,  he  saith,  Venite  ad  me,  omnes  qui  laboratis ;  "Come  Matt.xi. 
 to  me,  all  ye  that  labour  and  are  laden,  and  I  will  ease  you." 
 So  it  appeareth  that  Christ  is  the  very  Saviour  of  the  world, 
 because  he  did  the  deeds  of  our  Saviour :  and  then  again,  he 
 took  upon  him  to  be  he  indeed,  and  openly  confessed  it. 
 
 Further,  the  time  giveth  it  that  Christ  should  come :  for 
 so  it  was  prophesied  of  the  good  holy  father  and  patriarch 
 Jacob.      When  he  blessed  his  sons,  he  said:  "The  sceptre  Gen.  xiix. 
 shall  not  depart  from  Juda,  and  a  law-giver  from  between  fieth  the 
 his  feet,  until  Schilo  come :  and  unto  him  shall  the  gather-  feucity. 
 [1  Item,  1562.] 
 
76  SERMONS    PREACHED    I\    LIN'COLXSHIRE.  [sERM. 
 
 ings  of  the  people  be."  Now  at  that  thue,  when  our  Saviour 
 •was  come,  the  sceptre  was  taken  from  Juda :  for  all  Jewry 
 was  under  the  dominion  of  the  Romans;  therefore  Schilo  must 
 needs  come.  So  it  appeareth,  that  bv  the  reason  of  the  time 
 Christ  must  needs  come  at  the  same  season.      So  likewise 
 
 Dan.ix.  Daniel  in  his  vision  shewed,  that  after  sixty-two  weeks 
 should  Christ  be  slain,  and  they  shall  have  no  pleasure  in 
 him.  So  ye  see  that,  by  the  reason  of  the  time,  he  must 
 needs  be  the  right  Saviour  of  all  mankind. 
 
 Christ  is  Aijain,  Christ  raised  up  the  dead,  and  healed  the  sick  in 
 
 jiroved  Mes-        ^  '^  ,  ■"■ 
 
 siah  by  sun-  jjjg  qwu  name,  by  his  own  authority :  so  did  not  the  pro- 
 dry  reasons.  'J  </  l 
 
 phets,  or  the  apostles ;  for  they  did  it  not  in  then'  own 
 strength,  but  by  the  help  of  God.  St  Peter  ^  raised  up 
 Dorcas,  that  good  godly  woman,  but  not  by  his  own  power : 
 but  Christ  our  Saviour  he  did  all  things,  tanquam  auctori- 
 tatem  Jiabens,  "  as  he  that  had  authority."  Adolescens,  tihi 
 dico,  siirrje ;  '•'  Yoimg  man,  I  say  unto  thee,  arise."  So  his 
 works  which  he  did  by  his  own  divine  power  proved"  him  to 
 be  very  God,  and  the  same  Saviour  which  was  promised  unto 
 the  world. 
 
 Now  when  our  Saviour  had  told  the  disciples  of  John 
 
 his  works  and  miracles  which  he  did,  he  addeth  a  pretty 
 
 clause,  and  giveth  them  a  goodly  privy  nip,  saying,  Et  beatus 
 
 qui  nmifuerit  offensus  in  me;  "  And  blessed  is  he  that  is  not 
 
 John's  dis-     offcndcd  by  me."     Here  he  toucheth  them,  he  rubbeth  them 
 
 rubbed  on     at   the   gall.     He   did  not   mean  John,  for  John  was  not 
 
 the  gall.  ® 
 
 offended ;  but  he  did  mean  them  themselves,  for  they  were 
 offended  because  of  his  familiar  and  mean  conversation.  But 
 ye  will  say,  how  can  a  man  be  hm^t  by  him  from  whom 
 Cometh  no  hurt  at  all  ?  I  telP  you,  John's  disciples  were 
 hurt  of  Christ;  and  yet  the  fault  was  not  in  Christ,  but  in 
 them.  Christ  lived  a  common  life ;  he  was  a  good  familiar 
 man ;  he  ate  and  drank  as  others  did ;  he  came  to  men's 
 tables  when  he  was  called,  insomuch  that  some  called  him 
 a  glosser :  therefore  the  disciples  of  John,  seeing  his  simple 
 life,  were  offended  with  him.  But,  I  pray  you,  should  Christ 
 have  forsaken  his  manner  of  living  and  follow  the  life  of  John, 
 because  some  were  offended  with  him  ?  No,  not  so.  It  was 
 Scandalum  acceptiim  et  non  datum  ;  "  They  took  offences 
 
 [1  So  St  Peter,  1584,  1607.]  [-'  prove,  1562.] 
 
 [3  Marry,  I  tell,  1»G2.] 
 
XXXIII J     ox   THE  GOSPEL   FOR  THE  THIRD  SUXDAY   IX   ADVENT.       i  i 
 
 J 
 
 themselves,  he  gave  them  none."     He  did  according  unto  his  ^J^^^^^f 
 calhncr,  as  he  was  appointed  of  his  Father.  not  given. 
 
 Here  I  have  occasion  to  speak  of  offences.  Scandalum 
 is  slander^ ;  but  it  hath  another  signification  with  us,  it  is 
 taken  for  an  offence  or  hurt.  Te  may  define  it  so :  an  offence 
 is  when  I  say  or  do  any  thing  great  or  small,  or  speak  any 
 word,  whereby  my  neighbour  is  made  the  worse.  But  this 
 offence  is  of  ^  two  manner  of  ways :  first,  when  I  do  well,  and  offence  u  of 
 
 ''  _  ,      .  two  sorts. 
 
 another  man  is  offended  with  my  well-doings.  This  is  Scan- 
 dalum acceptum :  he  taketh  offence,  I  give  him  none. 
 Again,  Scandalum  datum  is,  when  I  do  wickedly,  and  with 
 my  ill  ensample  hurt  my  neighbour :  this  is  offence  given. 
 There  were  many  at^  our  Saviour's  time  which  were  offended 
 with  him,  because  he  preached  the  word  of  God  and  rebuked 
 sins:  but  Christ  saith,  Sinite  illos,  "Let  them  alone."  Care  Matt. xv. 
 not  for  them,  let  them  be  offended  as  long  as  they  will ;  we 
 may  not  leave  the  preaching  of  the  truth  for  offences'"  sake, 
 because  my  neighbour  cannot  away  with  it.  Xo,  not  so  : 
 let  us  say  the  truth,  having  a  calling,  as  indeed  every  man 
 hath  a  calling,  and  most  specially  preachers.  AVe  read  in 
 the  gospel  of  John,  when  our  Saviour  saith  unto  his  disciples 
 and  to  the  other  people,  Nisi  comederitis,  "Except  ye  eat  John  vi. 
 the  flesh  of  the  Son  of  man,  ye  shall  have  no  hfe  in  you :" 
 by  these  sayings  of  Chi'ist  were  many  offended  with  him, 
 insomuch  that  the  greatest  number  went  from  him,  and  for- 
 sook him ;  they  could  not  abide  him.  ^ow,  was  Christ  to 
 be  blamed  for  that,  because  he  said  so  ?  Xo,  no ;  for  he 
 said  nothing  but  the  truth.  So  likewise  the  preacher,  when 
 he  saith  the  truth,  is  not  to  be  blamed  thoug^h  some  be 
 offended  with  him.  AVhen  Moses  came  into  Egypt,  what 
 inconveniences  happened  because  of  his  coining ;  iusomuch 
 that  almost  the  whole  land  perished  !  "W'^as  he  faulty  ?  Ko  ; 
 for  he  did  nothing  but  that  wliich  God  commanded  him.  But 
 the  Egyptians,  they  were  obstinate,  they  would  not  obey 
 the  voice  of  God ;  therefore  Moses  hurt  them  not,  but  they 
 hm*t  themselves  with  then*  infidehty  and  obstinate  heart. 
 
 So  ye  see,  that  we  may  not  leave  the  truth  to  be  un-  a  good  thing 
 spoken,  or  an  honest  deed  to  be  undone,  because  some  will  be  left  undone, 
 offended  with  it.     As  for  an  ensample,  here  is  a  priest  which 
 perceiveth  by  himself  that  he  hath  not  the  gift  of  chastity,  and 
 [1  a  slander,  1607.]  [5  after,  1607.]  [6  in,  1596,  1607.] 
 
78  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 therefore  Tvould  fain  marry  ;  but  he  is  afraid  that  some  of  his 
 parishioners  should  be  offended  with  his  marriage  ^  Now, 
 shall  he  leave  his  marriage  because  some  will  be  offended 
 with  him  ?  'No,  that  he  shall  not :  let  the  priest  instruct  his 
 parishioners,  tell  them  out  of  the  word  of  God,  that  it  is 
 as  lawful  for  him  to  marry,  as  well  as  for  another  man. 
 After  that  he  hath  taught  them,  if  they  will  not  believe  him, 
 or  refuse  his  doctrine,  let  him  marry,  and  care  not  for  their 
 oft'ences.  I  told  you  before,  that  there  be  two  manner  of 
 offences,  " Scandalum  datum"  and  '' Scandalum  acceptum.'" 
 "Scandalum  datum"  is,  when  I  offend  my  neighbour  by 
 my  wickedness,  by  my  outrageousness^  and  inordinate  living: 
 "Scandalum  accejytum,''''  when  he  is  offended  with  me,  when 
 I  do  a  good  deed.  But  for  all  that,  we  ought  not  to  leave 
 an  honest  act,  because  of  another  man's  offences.  But  I  tell 
 you,  it  is  a  perilous  thing,  and  a  heinous  sin  to  do  such  a 
 thing,  whereby  my  neighbour  shall  be  made  the  worse  by 
 Jeroboam      niv  Avickcd  ousample.     As  we  have  an  ensample  of  Jeroboam, 
 
 offended  all  '^.  ■'■  ^ 
 
 Israel.  wliicli  offoudcd  all  Israel :  for  he  went  and  set  up  two  golden 
 
 calves,  by  which  act  he  gave  occasion  to  the  whole  people 
 to  commit  idolatry  against  God ;  and  this  was  a  heinous 
 horrible  sin;  for  of  it  came  wonderful  mischief  after.  So 
 likewise  we  read  of  a  great  man  in  scripture,  which  is  called 
 Zamri,  which  gave  an  ill  ensample  in  committing  lechery 
 openly  with  a  whore  ;  whom  Phinees  that  godly  man  Idlled : 
 for  his  act  of  lechery  was  a  stumbling-block  to  all  the  people 
 of  Israel.  So  ye  see  that  "scandalum  datum"  is  a  wicked 
 act,  which  I  do,  whereby  my  neighbour  is  made  the  worse. 
 Therefore  I  pray  you,  for  God's  sake,  beware  of  such  offences : 
 for  so  it  is  written  in  the  gospel  of  Matthew,  Voi  homini  per 
 
 Matt. xviii.    quem  scandala  veniunt;  "Wo  be  unto  that  man  or  woman 
 
 G^-^wdrd    by  whom  offences  come!"    Therefore  I  say,  let  us  beware; 
 
 fwoffenc"?'  let  us  keep  ourselves  witliin  the  hedges  of  God's  holy  word, 
 so  that  all  our  doings  may  be  agreeable  unto  the  same ;  and 
 then,  if  when  we  agree  with  God's  word,  the  world  will 
 needs  be  offended  with  us,  let  us  not  care  for  that,  for  they 
 hurt  not  us,  but  themselves.  Let  us,  therefore,  take  good 
 heed  to  ourselves,  lest  we  do  any  tiling  whereby  our  neigh- 
 bour might  be  offended :  for  our  Saviour  saith,  "  Whosoever 
 
 \}  with  it,  with  his  maniage,  1562.] 
 [2  outrageous,  1562.] 
 
XXXIII.]     ox  THE  GOSPEL  FOR  THE  THIRD  SUNDAY  IX   ADVEXT.      *79 
 
 doth  offend  one  of  these  Httle  ones,  which  beheve  in  me,  it 
 ■were  better  for  him  that  a  mill-stone  were  hanged  about  his 
 neck,  and  that  he  were  drowned  in  the  deep  of  the  sea^." 
 
 Therefore  let  parents  take  heed  how  they  speak  in  the 
 presence  of  their*  children ;  and  masters  ought  to  take  heed 
 how  they  give  ensamples  unto  their  servants:  for  there  be 
 some  masters  and  parents,  that  will  speak  so  lecherously  and 
 filthy  before  their  cliildren  and  servants,  that  it  is  out  of 
 measure :  and  not  only  that,  but  they  will  also  swear  in  the 
 presence  of  theu*  children  ;  yea,  they  will  teach  them  to 
 swear.  But  note  our  Saviour,  how  earnestly  he  commanded 
 us  to  beware  of  swearing :  therefore  parents  ought  to  take 
 heed,  and  specially  such  as  be  rulers  over  houses,  or  be 
 officers :  if  they  do  swear,  all  the  household  will  swear  too, 
 for  it  is  commonly  seen  that  the  servant  foUoweth  the  be- 
 haviours of  his  master,  when  they  be  ill ;  but  the  servants  The  servants 
 
 „  ,,  ,     .  .  ,  «       1  ^""^ ""'  hasty 
 
 are  not  so  hasty  to  follow  their  masters  in  Q-oodness.     And  to  fouow 
 
 «'  ~  _         goodensam- 
 
 tliis  swearing  is  so  come  in  an  use,  that  we  can  say  nothing  v^ei. 
 
 at  all,  but  we  must  swear  thereunto,  by  God,  or  by  my  faith, 
 
 or  such  like  gear.     But  there  be  some  which,  when  they  be 
 
 reprehended  because  of  their  swearing,  they  will  say,  "  Men 
 
 will  not  beheve  me  except  I  swear ;"  which  is  a  token  that 
 
 they  have  been  great  hars.     For  every  true  man  is  to  be 
 
 believed  without  swearins; :  and  therefore  take  this  for  a  cer- 
 
 tain  rule ; — that  when  a  man  is  not  ashamed,  or  hath  not  a 
 
 conscience  to  break  this  law  of  God,  that  is,  to  swear,  he 
 
 vdll  not  be  ashamed,  neither  have  any  conscience  to  lie,  to 
 
 do  ao;ainst  the  commandment.     For  because  swearing  is  as  swearing  and 
 
 ,         .  .  .  .  p  ^       Iving  go  to- 
 
 well  forbidden  as  lying,  and  lymg  as  swearmg  ;  therefore  he  s'ether. 
 that  maketh  no  conscience  in  the  one,  will  make  less  con- 
 science in  the  other.  I  myself  have  had  sometimes  in  use 
 to  say  in  my  earnest  matters,  "  Yea,  by  St  Mary,"  and  such 
 like  things ;  wliich  indeed  is  naught :  for  we  are  com- 
 manded  not  to  swear  at  all.  Therefore  woe  be  unto  them 
 that  swear,  that  offend  their  neighbours  or  their  cliildren  by 
 swearing,  or  other  wickedness !  For  it  were  better  that  a 
 mill-stone  were  hanged  about  our  neck  than  to  offend  any 
 body :  that  is  to  say,  he  were  better  to  be  killed  bodily,  to 
 suffer  extreme  punishment  bodily :  for  they  that  offend,  they 
 be  Idllers  of  theii'  neighbours.  But  we  are  faulty,  the  most 
 [3  cast  into  the  sea,  1607.]  [^  theii'  Httle,  1571, 1572.] 
 
80 
 
 SERMONS    PREACHED    IN    LINCOLNSHIRE. 
 
 [SERM. 
 
 part  of  us,  two  manner  of  ways :  first,  we  will  be  offended 
 when  there  is  no  offence  given ;  and,  again,  we  will  be  bold 
 to  do  that  thing  whereby  our  neighbour  may  be  justly  of- 
 fended. But  he  that  is  a  charitable  man,  will  not  bo  hghtly 
 Agreat^fauit  offcndcd ;  for  certainly  it  is  a  great  fault  to  be  rashly  offended, 
 offended.  ^j^^  ^q  judgc  our  noighbour's  doings  to  be  naught  and  wicked, 
 afore  we  know  the  truth  of  the  matter:  for  we  cannot  see 
 the  hearts  of  men.  Therefore,  as  long  as  the  thing  is  not 
 openly  wicked,  let  us  not  he  offended.  Again,  if  the  thing 
 be  necessary  and  good,  let  us  not  fear  offences ;  yet  we  must 
 take  heed  that  we  walk  charitably.  We  have  a  liberty  in 
 the  gospel,  yet  we  must  take  heed  that  we  use  that  same 
 liberty  aright,  according  unto  the  rule  of  charity ;  for  St 
 Paul  saith.  Omnia  mihi  licent,  sed  non  omnia  conducunt ; 
 icor.  vi.  "^n  things  are  allowed  unto  me,  but  not  all  things  are  ex- 
 pedient^"  I  must  bear  with  him  that  is  weak  in  faith.  As 
 for  an  ensample,  we  may  eat  flesh  upon  Fridays  by  God's 
 word,  if  there  were  not  a  law  made  by  the  king  and  his 
 most  honourable  counciP :  if  there  were  no  law,  I  say,  then 
 I  might  eat  flesh  upon  Friday ;  yet  for  all  that  we  must  use 
 our  hberty  so  that  the  use  of  it  may  edify  our  neighbour, 
 or  intermit  it  when  it  may  do  harm.  So  like  as  my  liberty 
 must  be  subject  to  charity,  so  my  charity  must  be  agreeable 
 to  the  sincerity  of  the  faith ;  for  we  may  by  no  means  leave 
 the  truth,  leave  God's  word,  which  we  must  most  stedfastly 
 keep.  We  have  a  law  that  saith.  Ah  omni  specie  mala  ab- 
 stinete ;  "  Abstain  from  all  shew  of  evil."  So  that  it  is  not 
 a  small  matter  to  be  a  Christian.  We  read  a  story,  that 
 one  Attains  and  Blandina^  were  cast  into  prison  for  God's 
 religion's  sake;  in  which  prison  there  were  some  which  would 
 not  eat  flesh,  nor  drink  wine.  Now  the  same  Attalus  was 
 instructed  of  God,  that  he  should  monish  those  prisoners  of 
 their  rigorousness ;  which  Attalus  did,  and  so  at  the  length 
 brought  them  to  leave  their  foohshness.  But  we  cannot  do 
 so  here  in  England ;  for  our  indifferency  is  taken  away  by 
 a  law.  If  there  were  no  such  law,  then  we  might  eat  as 
 well  flesh  upon  Fridays  as  upon  hohdays.     And  this  law  is 
 
 [1  profit,  1562.]  [2  2  and  3  Edw.  VI.  c.  19.] 
 
 [3  The  old  editions  read  "  Baldwine :"  see  Eusebius,  Ilist.  Eccles. 
 
 V.  1,  3:  also,  "The  martyrloge  after  the  use  of  the  chirche  of  Salys- 
 
 hury,"  &c.  fol.  xi.  Ixi.  edit.  152G.] 
 
 I  Thcss.  V. 
 
 The  history 
 of  Attalus. 
 
XXXIII.]     ON   THE  GOSPEL   FOR  THE  THIRD  SUNDAY  IN   ADVENT.      81 
 
 but  a  matter  of  policy,  not  of  religion  or  holiness ;  and  we  Restraining 
 ought  to  Uve  according  unto  the  laws  of  the  realm,  made  by  a  matter  of"" 
 the  king's  majesty  :  for  in  all  manner  of  things  we  ought  to 
 keep  ourselves  within  the  hedges*  of  the  laws ;  in  eating  and 
 drinking,  in  apparel,  m  pastimes.      Finally  ^  our  whole  con- 
 versation should  be  agreeable  unto  the  laws.      For  scripture 
 saith,  that  we  should  be  obedient  to  all  manner  of  ordinances,  i  Pet.  it. 
 made  by  the  lawful  magistrate :  therefore  we  must  spend  our 
 life,  and  take  our  pastime  so  that  it  may  stand  with  the 
 order  of  the  realm.     Oh  that  we  would  have  in  consideration 
 these  offences,  to  take  heed  of  giving  offences !     And  again, 
 to  beware  of  hastiness,  or  rashness  to  judge  or  condemn  our 
 brother  ;  for  to  bo  offended  hastily  is  against  charity'' !     But 
 the  world  is  so  full  of  offences,  and  so  ready  to  be  offended, 
 that  I  think  if  our  Saviour  were  here  upon  earth  again,  as 
 he  hath  been  bodily,  and  should  talk  with  a  woman  at  the 
 well  as  he  did  once,  I  think  that  there  would  some  be  found 
 amongst  us,  wliich  would  be  offended  with  him ;  they  would 
 think  that  he  had  been  naught  with  her :  but  I  pray  you, 
 beware  of  rash  offences  and  rash  judgments.      If  my  neigh- Rash  offences 
 hour  doth  somewhat  whereby  I  am  offended,  let  me  go  unto  avoided. 
 him  and  speak  with  him ;  but  to  judge  him  by  and  bye  with- 
 out knowledge,  that  same  is  naught.     And  further,  wo  must 
 follow  this  rule,  Nemo  quod  suum  est  qucerat,  sed  quod  al- 
 terius ;  "No  man  shall  seek  his  own  profit,  but  his  neigh-  i cor. x. 
 hour's."     I  must  use  my  hberty  so  that  my  neighbour  be 
 not  hurt  by  it,  but  rather  edified.     So  did  St  Paul  when  he 
 circumcised  Timothy ;  and  at  another  time,  when  he  perceived 
 that  the  people  were  stout  in  defendmg  the  ceremonies  of  the 
 law,  he  would  not  circumcise  Titus. 
 
 Now,  when  the  disciples  of  John  were  gone,  then  he 
 beginneth  to  speak  to  the  people  of  John  Baptist :  for  our 
 Saviour  had  a  respect  to  John,  to  his  estimation,  lest  the 
 people  should  think  that  John  were  in  doubt  of  him,  whether 
 he  were  Christ  or  not.  "  What  went  ye  out  into  the  wilder- 
 ness to  see  ?  a  reed  that  is  shaken  of  the  wind  ?"  There  was  wicked 
 once  an  old  man  which  counselled  a  young  man,  that  he  by  an  ow 
 should  be  like  as  a  reed,  he  should  be  ruled  as  the  world 
 
 [4  compass,  1607.]  p  In  summa,  1562.] 
 
 [6  to  beware  of  hasty  or  rash  judgnaent  against  our  brother;  for  it 
 is  a  sign  of  small  charity,  1607.] 
 
 r  1  6 
 
 |_ LATIMER,   II.J 
 
82  SERMONS    PREACHED    IN    LINCOLNSHIRE.  [sERM. 
 
 goeth ;  for  a  reed  never  breakcth,  but  it  foUoweth  the  wind 
 
 ■which  way  soever  it  bloweth,  and  the  oak-tree  sometimes 
 
 breakcth  because  she  will  not  bend.     But  Christ  speaketh 
 
 these  words  to  the  great  commendation  of  John,  because  of 
 
 Many  reeds    his  stcdfastncss.      There  be  many  reeds  now-a-days  in  the 
 
 now.  world,  many  men  will  go  with  the  world :  but  religion  ought 
 
 not  to  be  subject  unto  pohcy,  but  rather  policy  unto  religion. 
 
 I  fear  me  there  shall  be  a  great  number  of  us  reeds,  when 
 
 there  shall  come  a  persecution,  that  we  must  suffer  for  God's 
 
 word  sake :    I  fear  me  there  will  be  a  great  many  that  will 
 
 change,  wliich  will  not  be  constant  as  John  was.     When  a 
 
 man  is  in  the  wrong  or  erroneous  way,  then  he  may  and 
 
 should  change :   but   "  j^^'^sistite,"   saith  St  Paul ;   we  must 
 
 endure  and  stand  stedfast  in  that  which  is  good  and  right : 
 
 in  God's  word  we  should  stand  fast,  but  not  in  popery.     So 
 
 that  first  we  must  see  that  we  be  right,  and  afterward  we 
 
 must  stand.     This  is  a  great  praise  wherewith  our  Saviour 
 
 God  giveth    praiscd  John ;  for  it  is  no  small  matter  to  be  praised  of  him 
 
 praise.         Avhicli  knowcth  the  least  thoughts  of  all  men. 
 
 "  Or  what  went  ye  out  to  see  ?  a  man  clothed  in  soft 
 raiment?  Behold,  they  that  wear  soft  raiment  are  in  kings" 
 houses."  Here  in  these  words  our  Saviour  condemned  not 
 fine  gear,  as  silk,  satin,  or  velvet :  for  there  is  nothing  so 
 costly  but  it  may  be  worn ;  but  not  of  every  body.  Kings 
 and  great  men  are  allowed  to  wear  such  fine  gear ;  but  John 
 ciersn-mtn  he  was  a  clergyman,  it  behoved  not  him  to  wear  such  gear, 
 wear  fine      Peradveuturc  if  he  had  been  a  flatterer,  as  some  be  now- 
 
 gear. 
 
 a-days,  then  he  might  have  gotten  such  gear;  but  John, 
 knowing  his  office,  knew  well  enough  that  it  behoved  not 
 liim  to  wear  such  fine  gear.  But  how  our  clergymen  wear 
 them,  and  with  what  conscience,  I  cannot  tell :  but  I  can  tell 
 it  behoveth  not  unto  them  to  wear  such  deHcate  thin2;s. 
 St  Peter  doth  disallow  gorgeousness  in  women :  how  much 
 more  then  in  men !  For  a  man  would  think  that  women 
 should  have  more  Hberty  in  such  trifles :  but  holy  scripture 
 disalloweth  it ;  and  not  only  in  women,  but  also  in  men. 
 For  he  nameth  women,  because  they  are  more  given  to  that 
 MenuTKior-  Vanity  than  men  be.  For  scripture  useth  some  times  by  this 
 word  woman,  word  womon  to  Understand  men  too.  And  again,  by  the 
 word  men  it  understandeth  women  too :  for  else  we  should 
 not  find  in  all  scripture  that  women  should  be  baptized. 
 
 and  contra. 
 
XXXIII.]      ON  THE  GOSPEL  FOR  THE  THIRD  SUNDAY  IN   ADVENT. 
 
 83 
 
 Here  were  a  good^  place  to  speak  against  our  clergymen 
 wliich  go  so  gallantly  now-a-days.  I  hear  say  that  some  of 
 them  wear  velvet  shoes  and  velvet  slippers.  Such  fellows  are 
 more  meet  to  dance  the  morrice-dancc  than  to  be  admitted  to 
 preach.  I  pray  God  amend  such  worldly  fellows ;  for  else 
 they  be  not  meet  to  be  preachers ! 
 
 Now  I  will  make  an  end  as  concerning  offences.  Per- 
 adventure  ye  will  say,  "  How  chanceth  it  that  God  suffereth 
 such  offences  in  the  world?"  Answer:  Inscrutahilia  sunt 
 judicia  altissimi ;  "  The  judgments  of  the  most  Highest  are  Rom. 
 inscrutable  :"  God  can  use  them  to  good  purposes ;  therefore 
 he  saith,  Necesse  est  ut  scandala  veniant,  "  It  is  necessary 
 that  there  be  offence."  Then  ye  will  say,  "  Why  should  we 
 then  be  damned  for  offences,  when  offences  are  needful?" 
 Answer :  "Wlien  we  do  ill,  we  shaU  receive  our  reward  for 
 our  illness ;  for  it  is  no  thanlvs  to  us,  when  God  can  use  them 
 to  good  purposes:  we  ought  to  be  punished  when  we  do 
 nauo-ht.  Therefore  the  best  is  to  beware  and  take  heed  of 
 offences,  and  all  other  ungodliness ;  and  live  uprightly  in  the 
 fear  of  God:  so  that  we  may  inherit  the  life  everlastmg, 
 which  he  hath  prepared  for  us  from  the  beginning  of  the 
 world.  Which  grant  us  God  the  Father,  God  the  Son,  and 
 God  the  Holy  Ghost,  one  God  and  three  persons,  now  and 
 ever,  world  without  end !     Amen. 
 
 [1  goodly,  1684,  1596.] 
 
 6—2 
 
84  SERMON    PREACHED    AT    BEXTERLY  [sERM. 
 
 A  SERMON  MADE   ON  CHRISTMAS-DAY,  BY  MASTER  HUGH 
 LATIMER,  AT  BEXTERLY',  25  DECEMBER  1552. 
 
 LUKE  II.  [7]. 
 Factum  est  auteni  in  diebiis  illis :  exiit  decretum  a  Ccesare  Augusto,  i^c. 
 
 This  gospel  maketli  special  mention  of  the  nativity  of 
 our  Saviour  Jesus  Christ;    declaring  how  Mary,  with  her 
 husband  Joseph,  came,  after  the  commandment  of  the  em- 
 peror, from  Nazareth  unto  Bethlehem,  the  city  of  David,  of 
 whose  lineage  and  tribe  she  was ;   what  miseries  and  cala- 
 mities she  suffered  by  the  way ;  and  how  poor  and  miserable 
 she  was,  having  nothing  that  pertained  to  a  woman  being  in 
 her  case,  you  may  right  well  consider :  and  as  touching  his 
 The  birth  of  nativity,  his  poverty ;  how  he  was  born  in  a  stable  among 
 ^*"^'"'         beasts,  lacking  all  manner  of  necessary  things  wliich  apper- 
 The  overt    taiuod  to   youug   children ;    insomuch   that   he  had  neither 
 of  Christ.      cradle  nor  clouts.     Wherefore  Mary,  his  mother,  wrapped 
 him,  as  it  is  most  like,  in  her  own  apparel,  and  laid  him  in 
 a  manger ;  where  he  was  shewed,  not  to  the  rulers  of  this 
 world,  neither  to  kings,  potentates,  or  bishops,  but  rather  to 
 Christ  oicn-  simple  shepherds,  and  poor  servants  keeping  their  sheep  in 
 to'lhepoo^    the  field.     To  these  poor  wretches  the  angel  of  God  was 
 sent,  which  proclaimed  these  great  things  unto  them,  saying  : 
 .     ,    ..     "Be   not  afraid,  for  behold,  I  brino;  you  tidings   of  great 
 
 Angels  wit-  '  '  O     «/  o  o 
 
 of  christ!'''^'^  gladness,  that  shall  come  to  all  people :  for  unto  you  is  born 
 this  day  in  the  city  of  David  a  Saviour,  which  is  Christ  the 
 Lord,"  &c. 
 
 This  is  the  greatest  comfort  in  the  world,  to  know  that 
 our  Saviour  is  born,  that  he  is  abroad,  and  at  hand  unto 
 
 Christ  our 
 Saviour. 
 
 [1  Bextcrly-Hall,  co.  of  Wanvick  was  the  residence  of  John  Glover, 
 brother  to  the  Robert  Glover  who  suffered  martyrdom  at  Coventry  in 
 the  reign  of  queen  Mary.     Dugdale,  Warwickshire,  p.  1054,  2nd  Edit. 
 
 It  is  to  be  obseiTed  also,  that,  as  it  is  intimated  in  the  Sermons 
 wliieh  follow  that  they  were  preached  to  the  same  audience  to  whom 
 this  Sermon  was  addressed,  it  must  be  concluded  cither  that  the  Title 
 should  have  been,  "preached  at  Bextcrly  and  afterwards  at  Grims- 
 thorpe,"  or  that  "Bexterly"  is  a  mistake.] 
 
XXXIV.]  ON     CHRISTMAS-DAY.  85 
 
 every  one  that  calleth  upon  him.  What  greater  gladness 
 can  be  unto  a  man  that  feeleth  his  sin,  and  seeth  his  damna- 
 tion before  his  eyes?  Unto  such  a  man  nothing  is  more 
 acceptable  than  to  hear  that  there  is  a  Saviour,  which  will 
 help  him  and  heal  his  sores.  Therefore  this  message  of  the 
 angel  was  very  joyful  tidings. 
 
 The  angel  bade  them  go  unto  Bethlehem,  and  to  search 
 for  the  child:  and  forthwith  a  great  many  of  angels  came 
 together  rejoicing,  singing,  and  praising  God  for  our  sakes, 
 that  the  Redeemer  of  mankind  was  born  into  the  world. 
 For  without  him  nothing  availeth  in  the  sight  of  God  the  chnst  is  our 
 Father.  Without  him  no  man  can  praise  God ;  because  it  tor. 
 hath  pleased  God  for  his  Son's  sake  only,  to  shew  himself 
 favourable  and  loving  unto  mankind,  and  to  receive  only 
 that  prayer  wliich  is  made  unto  him  in  the  name  of  Christ, 
 our  Saviour.  Therefore  all  those  which  come  without  him 
 before  God,  shall  be  rejected  as  persons  rebellious  against 
 God  and  his  constitutions.  For  the  will,  pleasure,  and  coun- 
 sel of  God  is,  to  receive  only  those  which  come  to  him  in 
 the  name  of  his  Son,  our  Saviour ;  which  know  themselves, 
 lament  their  own  sins,  and  confess  their  own  naughtmess  and 
 wickedness,  and  put  their  whole  trust  and  confidence  only  in 
 the  Son  of  God,  the  Redeemer  of  mankind,  as  the  angels 
 themselves  testify. 
 
 Here  in  this  gospel  note,  that  here  was  singing  and 
 rejoicing  for  the  great  and  unspeakable  goodness  and  mercy 
 of  Almighty  God  the  Father,  whom  it  pleased  to  redeem 
 mankind  through  the  death  of  his  only,  natural,  and  most 
 dearly  beloved  Son,  our  Saviour  and  Redeemer,  Jesus  Christ ; 
 very  God  and  very  man;  the  Son  of  God,  after  his  Godhead;  chnsttheson 
 the  Son  of  ]\Iary  after  his  manhood,  which  he  hath  taken  man. 
 upon  him  for  man's  sake ;  to  redeem  and  deliver  the  same 
 from  all  misery,  and  to  set  liim  at  unity  with  God,  the 
 Father ;  and,  finally,  to  bring  liim  to  everlasting  life. 
 
 Now  it  followeth  in  the  text,  '"'As  soon  as  the  angels  were 
 gone  from  them,"  &c.  Mark  here,  that  the  angels,  as  soon  Agoodiesson 
 as  they  had  done  their  business,  they  returned  unto  their 
 master  which  had  sent  them.  By  the  which  all  good  and 
 godly  servants  may  learn,  that  whensoever  their  masters 
 send  them  on  their  business,  they  ought  to  do  the  same 
 diligently,  and  quickly  to  return  again  to  theu'  masters  ;  not 
 
86 
 
 SERMON    PREyVCHED    AT    EEXTERLY 
 
 [SERM. 
 
 Aiiffcls  arc 
 appointed 
 of  God  to 
 ilefenU  us. 
 
 Heaven, 
 where  it  is. 
 
 The  fprat 
 Jove  of  j\l- 
 Tnighty  God 
 to  mankind. 
 
 Angels  are 
 not  to  be 
 prayed  unto. 
 
 spending  the  time  in  loitering  and  lewdness,  as  the  common 
 sort  of  servants  do  in  these  days,  clean  contrary  to  the 
 example  of  these  angels  of  God,  -which  returned  to  God 
 immediately  after  their  message  was  done.  And  would  to 
 God  that  all  servants  would  consider  this,  and  keep  in  re- 
 membrance these  angels  of  God !  For  if  this  were  well 
 considered,  there  would  not  be  so  great  complaints  of  the 
 lewd  service  of  servants,  as  there  is  every  where.  God 
 amend  it ! 
 
 We  read  here  that  the  angels  appeared  visibly  and  in 
 sight :  by  the  which  we  shall  consider,  that  whensoever  or 
 wheresoever  the  word  of  God  is  preached,  there  are  the 
 angels  present,  which  keep  in  safe  custody  all  those  which 
 receive  the  word  of  God,  and  study  to  live  after  it :  for  St 
 Paul  calleth  them  Administratores  Spiritus,  "  The  adminis- 
 trators and  servants  of  the  Spirit."  Therefore  seeing  the 
 angels  are  present,  it  is  meet  for  us  to  come  with  great 
 reverence  to  the  Avord  of  God,  where  himself  with  his  angels 
 are  present. 
 
 "  The  angels  return  to  heaven,"  &c.  Here  I  will  not 
 dispute  before  you,  where  heaven  is,  nor  how  many  heavens 
 there  be.  Such  obscure  questions  appertain  not  to  you  that 
 are  ignorant  and  unlearned.  For  this  is  sufficient  for  you 
 to  know,  that  wheresoever  God  doth  exhibit  and  shew  him- 
 self, there  is  heaven.  God  is  every  where,  as  he  saith, 
 Coelum  et  terram  impleo.  But  wheresoever  most  apparent- 
 ly he  exhibiteth  himself  to  his  saints  and  angels,  the  same 
 properly  is  called  heaven ;  and  thither  went  these  angels, 
 after  they  had  done  their  message,  to  wait  upon  the  Lord ; 
 ready  to  go  and  do  all  that  which  he  would  command  them. 
 Wherein  you  may  learn  the  great  love  and  kindness  of 
 God,  the  heavenly  Father,  which  hath  made  and  created 
 them  for  our  sakcs,  to  this  end,  that  they  should  defend 
 and  keep  us  from  our  strong  and  mighty  enemy,  the  prince 
 of  this  world,  the  devil,  whose  power  passeth  all  man's 
 power ;  insomuch  that,  except  God  did  preserve  us  from 
 liim  by  the  ministration  of  his  obedient  angels,  we  should 
 all  perish  both  soul  and  body.  But  thanks  be  unto  God, 
 which  never  ceaseth  to  provide  for  us,  to  preserve  both 
 our  souls  and  bodies !  But  mark  here,  that  we  are  not 
 bound  to   call  upon  the  angels,  when   we  hear    that   they 
 
XXXIV.]  ON    CHRISTMAS-DAY.  87 
 
 serve  us ;  but  rather  to  give  God  thanks  in  them,  that  he 
 hath  vouchsafed  to  set  such  watchmen  about  us.  Therefore 
 learn  only  to  hope  and  trust  in  the  Lord,  and  give  laud 
 and  thanks  unto  him,  hke  as  the  angels  themselves  do. 
 smging  with  great  pleasant  voice,  as  Luke  saith.  This  is 
 enough  of  the  angels.     Now  let  us  come  to  the  shepherds. 
 
 "  The  shepherds  said  one  to  another,  Let  us  go  imto  ^he^^cat 
 Bethlehem,  and  see  these  things  which  we  hear  say  is  shepherds. 
 happened,  that  the  Lord  hath  shewed  unto  us."  Here  note 
 the  faith  of  these  poor  shepherds,  wliich  beheved  the  saying 
 of  the  angels  so  stedfastly,  that  they  were  ready  to  go  and 
 do  after  the  commandment  of  the  said  angels.  They  did 
 not  as  many  of  us  do,  which  are  so  slothful  that  we  will  not 
 scant  abide  one  hour  to  hear  the  word  of  God :  and  when 
 we  have  heard  the  same,  we  believe  it  not,  we  regard  it 
 not ;  it  goeth  in  at  one  ear  and  out  at  the  other.  Where- 
 fore it  is  not  to  be  marvelled  that  God  is  angry  with  us; 
 seeing  we  are  so  forgetful  and  unthankful  for  his  great  and 
 exceecUng  benefits  shewed  unto  us  in  these  latter  days  of 
 the  world.      This  is  a  comfortable  place  for  servants,  which  Another 
 
 '■^  good  lesson 
 
 should  be  more  diligent  in  their  business  than  they  be ;  con-  for  servants. 
 sidering  that  God  regardeth  them  so  much,  that  he  is 
 content  to  open  his  great  and  high  mysteries  unto  servants 
 first,  settmg  aside  all  kings  and  rulers  in  this  world,  which 
 are  only  esteemed  in  the  sight  of  men.  Here  therefore 
 learn,  0  ye  servants,  and  consider  that  God  no  less  regard- 
 eth you  than  the  greatest  lords  in  the  world,  if  you  live 
 after  his  commandments ;  wliich  is,  that  you  shall  serve 
 your  masters  truly  and  uprightly,  and  not  with  a  feigned 
 heart. 
 
 "  Let  us  ffo  to  Betlilehem,"  saitli  the  shepherds.      Here  a  great 
 
 o  ^  .  cliaritv  of 
 
 IS  to  be  noted   in   these  shepherds  a  great  charity  among  {^'^^^^^^i-p- 
 
 themselves,  in  that  one  exhorteth  another  to  go  to  follow  the 
 
 word .  of  God.     Many  folks  now-a-days   agree  and  exhort 
 
 themselves  to  do  wickedly,  to  steal,  to  pick,  and  to  do  all 
 
 lewdness:  but  to  exhort  their  neighbours  to  any  goodness \ 
 
 as  those  shepherds  did,  they  will  not  agree.      Therefore  let 
 
 us  not  be  ashamed  to   learn  of  these   poor  shepherds ;    to  a  good  ies«>n 
 
 •I  ^  taught  us  by 
 
 follow  their  examples.    When  we  hear  the  word  of  God,  let  [l^/^*^!'- 
 one  exhort  another  to  follow  the  same :  and  let  us  agree  in 
 [1  to  do  any  good,  1596.] 
 
88  SERMON    PREACHED    AT    BEXTERLY  [sERM. 
 
 goodness ;  to  seek  Christ  and  to  follow  him  according  to  his 
 Curates  must  word :  and  then  we  shall  find  him.      Let  the  curate  exhort 
 
 exhort  their        _  ' 
 
 parishioners.  }^g   parishioncrs   to  follow   the  commandments  of  God :   let 
 Howse-        the  householder    exhort    his   wife,    children,    servants,    and 
 Neighbour,    family  to  the  seeking  of  Christ :  let  every  neighbour  exhort 
 another  to  goodness;   yea,  let  every  one  consider   that  no 
 one  person  is  born  into  the  world  for  his  own  sake,  but  for 
 the  commonwealth  sake.     Let  us,  therefore,  walk  charitably ; 
 not  seeking  our  own  commodities,  but  the  honour  and  glory 
 of  God,  and  the  wealth  of  our  even  Christian^ ;  with  exhor- 
 tations, admonitions,  and  prayers  one  for  another,  that  the 
 name  of  God   may  be   magnified   among   us,   and  his   will 
 known   and    fulfilled.      Of   these    poor    shepherds   we    may 
 learn  much  goodness;  yea,  the  best  doctor  of  divinity  need 
 not  be  ashamed  to  learn  of  them,  and  to  follow  their  en- 
 samples,  which  are  now  saints  in  heaven,  and  the  inheritors 
 Saints  are      of  everlastiuo"  life.     But  yet  we  must  beware  that  we  go  not 
 
 not  to  bs  a  ,j  o 
 
 nor\vor"hf°-  *°^  ^^^'     ^^^  ^®  ^^J  °°^  make  gods  of  them,  nor  call  upon 
 
 P^'^-  them,  as  we  have  been  taught  in  times  past;  because  God 
 
 will  be  called  upon,  honoured,  and  worshipped  alone:  he 
 may  not  suffer  any  to  be  fellow  with  him;   as  he  himself 
 
 isai.  xiii.  saith,  "  I  give  mine  honour  to  none."  Therefore  we  must 
 call  upon  him  only,  and  seek  all  manner  of  comfort  at  his 
 hand,  which  is  the  fountain  of  all  goodness ;  and  not  at  the 
 
 The  true       saiuts.     But  if  thou  wilt  needs  worship  them,  will  you  hear 
 
 worshipping  _  ^      •'^  "^       ^ 
 
 of  saints.  how  you  sliall  worsliip  them?  Live  godly  and  uprightly 
 after  their  ensample ;  follow  their  charitable  life  and  stedfast 
 faith ;  then  you  worship  them  as  they  ought  to  be  worship- 
 ped. But  to  call  upon  them  is  not  a  worship,  but  a  detest- 
 able idolatry ;  because,  as  I  said  before,  we  must  call  upon 
 God  only,  and  not  saints.  For  when  wo  call  upon  them,  we 
 make  them  gods ;  and  then  we  put  God  out  of  his  seat,  and 
 place  them  in  it :  which  manner  of  doing  God  cannot  suffer 
 unpunished ;  and  therefore  beware, 
 unfti^ned  Further,  we  learn  in  this  gospel  the  nature  of  very  true 
 
 ^*'^'>-  and  unfeigned  faith.      These  shepherds,  as  soon  as  the  angels 
 
 were  gone  from  them,  they  laid  their  heads  together  and 
 consulted  what  was  to  be  done :  and  at  the  leno-th  with  one 
 consent  concluded  to  forsake  and  set  aside  all  their  flocks  of 
 sheep  and  cattle,  and  to  go  unto  Bethlehem  to  seek  the 
 [1  of  all  christians,  1607.] 
 
XXXIV.]  ON    CHRISTMAS-DAY.  89 
 
 Saviour.     Here  appearetli  their   excellent,  marvellous,  and 
 great  faith ;  for  they  were  in  peril  of  body  and  goods.      To 
 leave  a  flock  of  sheep  a  whole  night  without  a  shepherd, 
 could  not  be  done  without  great  danger ;  for  that  the  same 
 country,  as  is   said   before,   brought  forth   many  wild  and 
 harmful  beasts,  ready  to  devour  the  whole  flock  of  sheep  in 
 one  night :  as  we  read  of  a  lion  that  killed  a  prophet,  but  i  Kincrs  xiii. 
 not  without  the  sufferance  of  God :  also  of  the  lion  which 
 Samson  killed,  when  he  went  to  see  his  new  married  wife :  Judg.  xiv. 
 also,  we  read  in  the  scripture,  of  two  bears  that  killed  at  2  Kings  ii. 
 one  instant  forty-two  young  children,  that  mocked  the  pro- 
 phet  EHseus.      So   that  it  appeareth,   partly   by  the   holy 
 scripture,  and  partly  by  other  writers^  (as  Josephus),  that 
 the  same  country  is  full  of  such  manner  of  devouring  beasts. 
 Therefore  to  leave  a  flock  of  sheep  without  a  shepherd  was  a 
 .  great  matter  for  them  to  do,  which  were  but  servants,  and 
 were  bound  to  make  amends  for  all  that  should  happen  to  be 
 lost ;  as  we  read  of  Jacob,  which  ever  made  good  out  of  his  ^en.  xxx. 
 own  flock  unto  Laban,  his  father-in-law,  when  any  thing  had 
 been  lost.      So  it  appeareth   that  these  shepherds  were   in 
 peril  of  body  and  goods ;  for  if  they  had  not  been  able  to 
 make  amends,  then  they  themselves  should  have  been  sold  to 
 perpetual  slavery  and  bondage,  like  horses  or  brute  beasts. 
 But  faith,  when  it  is  not  feigned,  feareth  no  peril  nor  danger  :  Faith  un- 
 a  faithful  man  knoweth  that  God  is  able  to  defend  him,  and  eth  no  peni. 
 to  help  liim  in  all  tribulation.     And   here^   is  verified   the 
 saying  of  our  Saviour  Christ,  that  "  whosoever  shall  lose  his  Matt.  xvi. 
 life,  shall  find  it."      These  shepherds  put  their  lives  in  ad- 
 venture, yea,  they  put  themselves  in  the  greatest  peril  that 
 might  be ;  but  at  the  length  they  found  the  Saviour,  which 
 restored  to  them  their  souls,  and  bodies,  and  everlasting  life. 
 Here  we  may  learn  to  be  hearty,  and  to  do  manfully  for 
 the  gospel's  sake ;    behoving  undoubtedly  that  God  is  able, 
 and  will  preserve  us  in  the  midst  of  all  our  tribulations,  so 
 that  we  do  that  which  is  our  duty  to  do :  that  is,  to  live  and 
 die  in  God's  quarrel,  and  so  to  forsake  ourselves,  that  we  may  God's  mmn-ei 
 find  him  which  will  give  us  hfe  everlasting.     Further,  here  nveand die 
 may  all  those  be  ashamed  which  set  so  much  by  this  world, 
 
 [2  For  much  that  has  been  written  on  this  subject  see  Bochart, 
 Hierozoicon,  Part  I.  Lib.  in.  Lonci.  1663.] 
 [3  herein,  1571.] 
 
90 
 
 SERMON  PREACHED  AT  BEXTERLY 
 
 [SERJI. 
 
 A  note  of 
 mercy. 
 
 Covetous 
 persons,  a 
 fiood  lesson 
 for  them. 
 
 Another 
 lesson  for 
 servants. 
 
 Truth  is  to 
 be  preferred 
 before  all 
 other  things. 
 
 Prov.  vi. 
 
 Servants 
 ought  to  he 
 diligent  and 
 true. 
 
 that  they  cannot  find  in  their  hearts  to  forego  one  farthing 
 for  God's  sake.  Such  shall  receive  their  judgment  of  these 
 shepherds,  that  were  so  hearty  in  God's  cause,  and  not  with- 
 out peril  of  their  lives.  Therefore  return,  0  thou  covetous 
 heart,  return  to  God,  amend  thy  life :  consider  the  momen- 
 tary and  short  time  that  thou  hast  here  to  live ;  and  that 
 when  thou  shalt  depart  hence,  thou  must  be  judged  after 
 thine  own  wickedness.  And  the  more  careful  thou  art  to 
 keep  thy  money  and  substance,  the  sooner  shalt  thou  lose 
 both  that  and  thy  soul  also,  which  is  the  greatest  treasure 
 above  all  other. 
 
 "  They  came  with  haste  unto  Bethlehem,"  &c.  Here 
 let  every  man  learn  quickly  to  go  about  his  business  to  the 
 which  God  hath  appointed  him ;  and  especially  servants  may 
 learn  here  to  do  their  business  truly  and  speedily ;  not 
 spending  the  time  in  vain  going  up  and  down,  when  their 
 masters  are  absent ;  but  rather  to  be  dihgent.  knowing  that 
 they  serve  not  only  their  bodily  master,  but  Christ  himself, 
 as  St  Paul  saith.  Therefore  consider  this,  0  ye  servants, 
 and  know  that  God  will  reward  you  for  your  well  doing ; 
 and,  again,  punish  you  for  your  slothfulness  and  deceitful 
 doings. 
 
 "  They  found  Mary  and  Joseph,  and  the  babe  laid  in  a 
 manger,  according  to  the  saying  of  the  angel,"  &c.  Here 
 let  every  man  follow  the  ensample  of  the  angel,  which  told 
 the  shepherds  no  lies :  so  let  every  man  be  upright  in  his 
 talk,  and  talk  nothing  abroad,  except  he  be  sure  that  it  be 
 so.  For  when  you  do  otherwise,  you  follow  not  this  angel. 
 Make  no  manner  of  promise,  neither  great  nor  small,  except 
 you  be  able  to  keep  it.  Above  all  things,  beware  of  perjury 
 and  lies,  which  are  abominable  in  the  sight  of  God;  as  the 
 prophet  saith,  Odisti  qui  loquuntur  mendacium  linrjuis  suis ; 
 that  is  to  say,  "Thou  hatest  those,  0  God,  that  speak  lies 
 with  their  tongue."  But  God  knoweth  that  many  things 
 are  now  promised,  and  nothing  performed.  Every  man  is 
 more  liberal  in  speech  than  in  deed ;  whereas  it  should  be 
 contrary.  Likewise,  servants  are  not  angels  when  they  deal 
 deceitfully  with  their  masters,  and  when  they  are  slothful  in 
 their  doings,  not  regarding  their  promise  made  unto  their 
 masters.  For  they  promise  to  serve  diligently  in  all  manner 
 of  business ;   wliich,  God  knoweth,  is  not  kept  by  a  great 
 
XXXIV.]  ON    CHRISTMAS-DAY.  91 
 
 many  of  servants :  yea,  there  is  none  serve  as  they  ought 
 for  to   do  ;   therefore  all  such  are  not  angels. 
 
 "  The  same  ]\Iary,  Joseph,  and  the  babe,"  &c.  Here  we 
 may  not  take  heed  of  the  order  of  this  speech  or  writing ; 
 as,  Mary  is  set  before  her  child :  ergo,  she  hath  more 
 authority  than  her  child  hath.  As  the  bishop  of  Rome  a  popish 
 makcth  an  argument,  saying :  Peter  is  ever  first  named 
 before  the  apostles ;  ergo,  he  is  the  principal  and  chief  apo- 
 stle, and  all  the  other  are  subjects  unto  him.  Which  manner 
 of  reasoning  is  false.  For  after  that  reasoning,  Mary  should 
 be  more  esteemed  than  our  Saviour ;  which  were  abominable 
 and  clean  against  the  verity  of  the  scripture :  and  therefore 
 the  setting  and  placing  of  names  in  scripture  is  not  to  be 
 observed,  nor  no  arguments  may  be  made  after  that  manner, 
 which  be  set  first  or  last. 
 
 "  They  find  ]\Iary  and  Joseph,  and  the  child  lymg  in  a 
 manger."  Here  is  the  faith  of  the  shepherds  proved.  They 
 had  heard  a  voice  from  heaven  which  promised  unto  them  a 
 Saviour ;  and  now  when  they  come,  they  find  nothing  but 
 a  poor  infant  lying  in  a  manger.  This  was  a  great  matter 
 to  them :  for  they  thought  they  should  have  found  him 
 keeping  a  state  after  his  name,  that  is,  like  a  Saviour ;  but 
 they  found  a  poor  child,  which,  after  man's  reason,  was  not 
 able  to  help  himself.  Notwithstanding,  they  had  conceived 
 such  a  strong  and  hearty  faith,  which  faith  preserved  them 
 from  all  such  outward  storms  and  offences.  By  the  which 
 we  may  learn  of  these  shepherds,  not  to  be  offended  with  The  kingdoTi« 
 the  poor  kingdom  that  our  Saviour  kept  in  tliis  world :  for  this  worm  is 
 we  see,  most  commonly,  that  the  rich  and  wealthy  of  this 
 world  despise  and  contemn  the  word  of  God.  Let  us  there- 
 fore be  despised  in  this  world  with  Christ,  our  King,  that 
 we  may  have  afterward  with  him  everlasting  life,  when  the 
 proud  and  sturdy  fellows  shall  be  thi^ust  into  everlasting  fire. 
 Eor  these  shepherds  were  not  offended  with  the  poverty  of 
 our  Saviour,  and  did  therefore  stay  and  meddle  no  further ; 
 but  they  went  forth  and  preached  and  talked  of  it  to  other 
 folks;  which  thing  they  could  not  do  without  peril  of  their 
 lives.  For  the  Pharisees  and  spiritualty  were  so  stubborn, 
 that  they  would  suffer  none  other  doctrine  to  be  taught  than 
 their  own  phantasies ;  as  it  appeared  afterward,  when  they 
 killed  Christ  himself,  and  after  him  a  great  number  of  the 
 
92 
 
 SERMON  PREACHED  AT  BEXTERLY 
 
 [sERM. 
 
 Faithful  and 
 good  shep- 
 herds. 
 
 Talkers  and 
 not  walkers 
 are  no  true 
 gospellers. 
 
 People  are 
 unthankful. 
 
 Silence  in  a 
 woman  is  a 
 great 
 virtue. 
 
 apostles :  yet  for  all  that  these  poor  shepherds  were  content 
 to  lose  their  lives  in  God's  quarrel.  Therefore  they  go  and 
 teach  their  neighbours  and  others,  how  the  Messias  and 
 Saviour  of  the  world  was  born  of  a  vu'gin ;  and  how  the 
 angel  of  God  had  opened  it  unto  them.  But  what  followed 
 of  their  teaching,  or  what  became  of  it  ?  It  begot  a  wonder- 
 ing and  a  gazing :  every  body  marvelled  at  it,  and  was 
 desirous  to  talk  of  it,  because  it  was  a  new  matter ;  as  we 
 see  in  this  our  time,  a  great  number  of  people  pretend  the 
 gospel,  and  bear  the  name  of  gospellers,  because  it  is  a  new 
 thing,  and  therefore  it  is  the  more  pleasant  unto  them.  So 
 was  it  at  that  same  time :  every  body  would  talk  of  it  in  all 
 places,  but  there  were  few  or  none  that  behoved.  For  we  read 
 not  that  any  of  them  went  forth  to  seek  the  child,  and  so 
 to  confirm  his  or  their  faith ;  no,  there  was  none.  It  was 
 but  a  talk,  and  so  they  used  it.  Wherein  you  may  note  the 
 unfaithfulness  and  unthankfulness  of  this  world,  which  will 
 not  receive  the  great  benefits  of  God  offered  unto  us.  The 
 shepherds  told  them  how  the  angel  of  God  had  opened  the 
 matter  to  them,  but  the  foohsh  people  would  not  believe  it. 
 And  even  so  at  this  time :  the  jjreachers  go  abroad,  and 
 shew  unto  the  people  what  God  hath  done  for  them ;  how 
 he  hath  delivered  them  from  sin,  death,  and  hell ;  but  the 
 people  are  so  bhnded  with  unthankfulness,  that  they  will  not 
 behove  the  benefits  of  God,  nor  receive  them,  but  make  a 
 gazing  and  a  wondering  at  the  matter. 
 
 But  what  did  Mary  the  mother  of  Christ?  What  did 
 she  ?  The  evangehst  saith,  "  she  pondered  it  in  her  heart ;" 
 she  weighed  the  matter  with  herself.  She  did  not  as  our 
 well-spoken  dames  do  ;  she  took  not  in  hand  to  preach  :  she 
 knew  that  silence  in  a  woman  is  a  great  virtue ;  therefore 
 she  made  nothing  of  the  matter.  She  boasted  not  of  her 
 stock,  to  be  of  the  lineage  of  noble  king  David ;  neither  did 
 she  praise  her  own  child,  but  would  rather  hear  him  to  be 
 praised  of  another.  She  tarried  until  the  Lord  himself  had 
 opened  the  matter :  neither  would  she  be  too  hasty  in  pro- 
 moting herself  to  honour.  Here  may  all  women  learn  to 
 follow  the  ensample  of  Mary ;  to  leave  their  talk  and  vain 
 speaking,  and  to  keep  silence.  For  what  was  the  cause  of 
 the  fall  of  mankind,  but  the  unmeasurable  talk  of  Eve, 
 which  took  in  hand  to  reason  the  matter  with  the  serpent  ? 
 
XXXIV.]  ON    CHBISTM AS-DAY.  93 
 
 She  thought  herself  very  learned,  and  able  to  convince  him. 
 So  are  there  too  many  now  which  take  too  much  upon  them. 
 Such  women  may  learn  here  of  Mary  to  keep  their  tongues 
 in  better  order.  All  women  commonly  make  much  of  the 
 mother  of  Cln^ist ;  yea,  some  call  upon  her :  but  for  all  that 
 they  will  not  follow  her  ensample  and  goodness. 
 
 Further,  here  is  to  be  noted  the  temptation  and  trial 
 wherewith  Mary  was  tempted  and  tried.  She  heard  of  the 
 angel  that  she  should  bring  forth  a  Saviour,  whose  kingdom 
 should  last  for  ever.  And  now  that  he  is  born,  there  cometh 
 nobody  to  visit  him  but  poor  shepherds :  which  seemed 
 strange  unto  her,  and  such  as  might  make  her  much  to 
 marvel  at  the  matter,  and  to  overthrow  her  faith.  But  Mary 
 comforted  herself  with  the  word  and  promise  of  God,  which 
 was,  that  her  son  should  reign  for  ever.  This  she  believed, 
 and  therefore  took  no  harm  of  the  said  temptation  or  trial, 
 but  rather  much  good  ;  for  this  visitation  of  the  shepherds 
 was  an  estabhshment  of  her  faith,  and  a  great  increase  of  the 
 same.  And  here  is  verified  the  saying  of  St  Paul :  Bonis  Rom.  vui. 
 omnia  cooperantur  in  bonum ;  that  is,  "  All  things  work  for 
 the  best  to  them  that  love  God." 
 
 Further,  by  these  shepherds  we  learn,  that  God  is  not  God  respect- 
 
 •    1111  -1  ,       ethno 
 
 partial ;  he  hath  not  respect  to  any  person,  neither  to  the  persons, 
 rich,  wise,  nor  mighty ;  but  he  dehghteth  in  those  which  are 
 meek  and  lowly  in  spirit :  unto  such  God  openeth  liimself,  as 
 Christ  saith.  Ago  tibi  gratias,  Pater ;  "  I  thank  thee,  hea-  Matt.  xi. 
 venly  Father,  that  thou  hast  liidden  these  things  from  the 
 wise  men  of  this  world,  and  hast  opened  them  unto  the 
 simple."  Which  saying  of  Christ  is  verified  now  upon  us; 
 for  God  hath  hidden  the  divine  mysteries  of  his  word  from 
 the  pope,  cardinals,  bishops,  and  the  great  learned'  of  this 
 world,  and  hath  opened  it  unto  us.     Therefore  let  us  be  ood  ou^ht  to 
 
 ^  {>'  •      •  1  n  1  •ii''^  thanKed 
 
 thankful  for  his  innumerable  benefits  poured  upon  us  so  richjy  ^^^''^^'j^^^'^'^'* 
 and  abundantly.     Let  us  follow  therefore  the  ensample  of  1"^^^^^'^^^'^^^^' 
 these  shepherds.     Let  us  come  to   Bethlehem,   that  is,    to  "^• 
 Christ,  with  an  earnest  mind  and  hearty  zeal  to  hear  the 
 word  of  God,  and  then  follow  it  indeed ;  for  not  the  hearer  James  i. 
 shall  be  saved,  but  the  doer  and  follower  thereof,  as  he  saith : 
 "  Not  those  that  call  me.  Lord,  Lord,  shall  enter  into  the  Matt.  vii. 
 kingdom  of  God,  but  those  which  do  the  will  of  my  Father 
 \}  learned  men,  1607.] 
 
calling 
 
 St  Anthony. 
 
 94  SERMON    PREACHED    AT    BEXTEKLY  [sERM. 
 
 which  is  in  heaven."  Wherefore  let  lis  follow  the  word  of 
 God ;  lot  us  glorify  and  magnify  his  holy  name  in  all  our 
 works  and  conversations,  wherein  consisteth  the  very  thank- 
 fulness and  true  service  which  wc  owe  unto  him. 
 
 "  And  the  shepherds  returned  lauding  and  praising  God 
 for  all  the  things  that  they  had  heard  and  seen,"  &c.  They 
 were  not  made  religious  men,  nor  monks ;  but  returned  again 
 to  their  business  and  to  their  occupation.  Where  wc  learn 
 every  man  to  follow  his  occupation  and  vocation,  and  not  to 
 leave  the  same,  except  God  call  him  from  it  to  another :  for 
 liveryman  God  would  have  ovory  man  to  live  in  that  order  that  he 
 xv"a1kin°his  hatli  ordaiuod  for  him.  And  no  doubt,  the  man  that  plieth 
 his  occupation  truly,  without  any  fraud  or  deceit,  the  same 
 is  acceptable  to  God,  and  he  shall  have  everlasting  life. 
 A  story  of  We  rcad  a  pretty  story  of  St  Anthony^,  which,  being  in 
 
 the  wilderness,  led  there  a  very  hard  and  strait  hfe,  insomuch 
 that  none  at  that  time  did  the  like :  to  whom  came  a  voice 
 from  heaven,  saying,  "  Anthony,  thou  art  not  so  perfect  as  is 
 a  cobbler  that  dwelleth  at  Alexandria."  Anthony,  hearing 
 this,  rose  up  forthwith,  and  took  his  staff,  and  went  till  he 
 came  to  Alexandria,  where  he  found  the  cobbler.  The  cobbler 
 was  astonished  to  see  so  reverend  a  father  come  to  his  house. 
 Then  Anthony  said  unto  him,  "  Come  and  tell  me  thy  whole 
 conversation,  and  how  thou  spendest  thy  time?"  "  Sir,"  said 
 the  cobbler,  "  as  for  me,  good  works  have  I  none,  for  my 
 life  is  but  simple  and  slender  ;  I  am  but  a  poor  cobbler.  In 
 the  morning  when  I  rise,  I  pray  for  the  whole  city  wherein 
 I  dwell,  specially  for  all  such  neighbours  and  poor  friends  as 
 I  have :  after,  I  set  me  at  my  labour,  where  I  spend  the 
 whole  day  in  getting  my  living ;  and  I  keep  me  from  all 
 falsehood,  for  I  hate  nothing  so  much  as  I  do  dcceitfulness  : 
 wherefore,  when  I  make  to  any  man  a  promise,  I  keep  it  and 
 do'^  it  truly.  And  so  I  spend  my  time  poorly,  with  my  wife 
 and  children,  whom  I  teach  and  instruct,  as  far  as  my  wit 
 will  serve  me,  to  fear  and  dread  God.  And  this  is  the  sum 
 of  my  simple  life."  In  this  story,  you  see  how  God  loveth 
 those  that  follow  their  vocation  and  live  uprightly,  without 
 any  falsehood  in  their  dealing.  This  Anthony  was  a  great 
 holy  man;  yet  this  cobbler  was  as  much  esteemed  before  God 
 as  he. 
 
 ['  See  Vol.  I.  p.  392.]  [2  perform,  1607.] 
 
XXXIV.]  ox    CHRISTMAS-DAY.  95 
 
 Here  I  might  take  occasion  to  speak  of  all  estates,  and 
 what  pertaineth  to  every  one  of  them ;  but  the  time  is  past. 
 I  will  make^  an  end,  without  any  rehearsal  or  recital  of  that 
 which  is  ah'eady  said.     The  Lord  of  heaven  and  earth  make  i''i«  oonciu- 
 
 ,  ,  .  1*1011  and 
 
 US  diligent  and  ready  to  do  his  will,  and  live  after  his  com-  <="''• 
 mandment ;  and  so  to  come  finally  to  everlasting  life,  through 
 Christ   our  Lord  ;  to  whom,  with  God  the  Father  and  the 
 Holy   Ghost,   be  all  honour  and  glory,  for  ever  and  ever, 
 world  without  end  !  Amen,  Amen. 
 
 [•■'  will  therefore  make,  1607.] 
 
96  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 A    SERMON,    PREACHED    ON    SAINT    STEPHEN'S    DAY,    BY 
 MASTER  HUGH   LATIMER,   AT  GRIMSTHORPE,  AN.  1552. 
 
 LUItE  II.  6,  7. 
 
 And  it  fortuned  that  while  they  were  there,  her  time  was  come  that  she 
 should  be  delivered :  and  she  brought  forth  her  first-begotten  son, 
 and  wrapped  him  in  swaddling  clothes,  and  laid  him  in  a  manger, 
 because  there  was  no  room  for  them  in  the  inn. 
 
 I   SHEWED   you   yesterday,    right   worshipful   audience, 
 
 what  was  the  occasion  that  Mary,  the  mother  of  Christ  our 
 
 Saviour   and   Redeemer,   came   to   Bethlehem,  where   as   it 
 
 was  prophesied  that  he  should  be  born.     The  occasion  was 
 
 The  occasion  this :    Octavius,   being  emperor   over   that   great  empire   of 
 
 themothJrof  Rome,  at  that  time  when  Christ  should  be  born,  (as  it  was 
 
 to  Beth-        prophesied  he  should  be  born  while  the  second  temple  stood ;) 
 
 now  this  Octavius  sent  out  a  general  proclamation,  that  all 
 
 countries  underneath  his  dominion  should  be  taxed,  and  to 
 
 Note  here      givo  him  a  Certain  money.    Now  God  intended  another  thing. 
 
 o'rG'od?'fnd    Octavius   with  tliis  proclamation  sought   nothing  but  to  fill 
 
 of  man.        hig  purso,  aud  to  make  money  ;  but  God  sought  occasion 
 
 that  way  to  fulfil  his  prophecy :  for  it  was  prophesied  a  long 
 
 time,  that  Christ  should  be  born  before  at  Bethlehem.     Now 
 
 she  could  not  come  thither  except  by  some  occasion ;   and 
 
 therefore  this  was  the  occasion,  namely,  that  she  should  come 
 
 and  be  taxed,  and  pay  a  certain  money  to  the  officers.     And 
 
 t^e'obldfence  horo  WO  shall  cousidcr  and  weigh  the  obedience  that  :Mary, 
 
 trates!^"      the  mother  of  Christ,  and  her  husband  shewed  toward  the 
 
 magistrates;    that    she    was  content  to   take   such  a  great 
 
 journey  in  hand  with  her  husband  Joseph,  to  shew  herself 
 
 obedient  unto  the  magistrates.     And  here  I  took  occasion  the 
 
 last  time  to  speak  somewhat  of  obedience,  how  we  ought  to 
 
 shew  ourselves  obedient  in  all  things  which  be  not  against 
 
 God.     I  think  of  this  matter  we  cannot  speak  too  much  ;  for 
 
 it  is  a  thing  most  necessary  to  be  known.     For  if  the  parents 
 
 Note  here      of  our  Saviour  wcro  coutont  to  be  obedient  unto  a  heathen 
 
 Tnd  necS-^    klug,  how  much  more  should  we  shew  ourselves  obedient  unto 
 
 of'obtdienSf.  our  natural  kmg,  which  feedcth  us  with  the  holy  word  of 
 
XXXV.]  ox  SAINT    STEPHEn"'s    DAY.  97 
 
 God,  and  seeketh  not  alone  our  bodily  health  and  wealth,  but 
 also  the  health  of  the  soul !  How  much  more  ought  Ave  to 
 reverence  him  and  honour  him,  which  not  tyrannously  ruleth 
 over  us,  as  Octavius  did  over  the  Jews,  but  most  lovingly 
 governeth  and  ruleth  us,  seeking  not  his  own  commodities, 
 but  our  good  estate  ! 
 
 Now  by  tliis  occasion,  as  I  told  you,  namely,  to  shew 
 themselves  obedient,  came  Joseph  and  Mary  unto  Bethlehem; 
 a  long  journey,  and  poor  folks,  and  peradventure  on  foot : 
 for  we  read  of  no  great  horses  that  she  had,  as  our  great 
 ladies  have  now-a-days;  for  truly  she  had  no  such  jolly  gear. 
 Now  he  that  would  shew  the  good  behaviour  that  was  be-  The  modest 
 tween  them  two,  he  must  surely  have  much  time.  We  read  quiet  ufe  be- 
 of  no  faUing  out  between  them,  or  any  ill  behaviour  that  was  and  Joseph 
 
 ~  ■•  t/  ,s  meet  to 
 
 between    them'.     Wherefore    all   husbands    may    learn    by  ^ered"*'" 
 Joseph  to  do  their  duties  toward  their  wives  ;  and  again,  all 
 wives  may  learn  by  her. 
 
 Well,  she  was  great  with  child,  and  was  now  come  to 
 Bethlehem.     A  wonderful   thing  to  consider  the  works   of 
 God !    Th6  emperor  Octavius  served  God's  purpose,  and  yet 
 knew  nothing  of  him ;  for  he  knew  not  what  manner  of  man 
 was  born  at  that  time  when  his  proclamation  was  sent  out. 
 But  John  Baptist,  that  went  before  our  Saviour  Christ,  he 
 shewed  what  manner  of  man  Christ  was,  when  he  said,  JEcce  john  i. 
 Agnus  Dei,  qui  tollit  peccata  muncli ;  "Lo^!  the  Lamb  of 
 God,  that  taketh  away  the  sins   of  the  world."     By  these  The  cause 
 words  is  shewed  to  what  end  Christ  was  sent  into  the  world,  coming'into 
 namely,  to  take  away  sins.      And  before  tliis,  Zachary,  the  «as  to  take 
 
 "  ^^  _  ^  ''  \  away  our 
 
 father  of  John  Baptist,  fell  out^  in  praising  of  God,  saying,  sins. 
 Benedictus  Deus  Israel,  "Blessed  be  the  Lord  God  of  Israel, 
 for  he  hath  visited  and  redeemed  his  people,  and  hath  raised 
 up  a  horn  of  salvation."  Now  if  Zachary  because  of  the 
 birth  of  John  rejoiced  in  God,  how  much  more  should  we 
 laud  and  praise  God,  that  Christ  our  Saviour  himself  is  born ! 
 for  John  Baptist  was  the  precursor.  He  was  but  a  servant 
 of  God  ;  yet  Zachary  his  father  so  much  rejoiced  in  him. 
 How  much,  I  say,  shall  we  praise  God,  that  the  Lord  above 
 all  lords  hath  taken  upon  him  our  humanity,  and  is  made 
 man,  for   this  great  benefit!    that   he  would  vouchsafe  to 
 
 [1  behaviour  on  either  side,  1607.] 
 
 [2  Behold,  1607.]  [3  brake  forth,  1607.] 
 
 Llatimer,   II.J 
 
98  SERMON    PREACHED    AT    GRIMSTIIORPE  [sERM. 
 
 humble  himself  so  much,  as  to  take  our  nature  upon  him,  for 
 
 fredehvered  ^^^^^  cause,  to  dclivcr  us  out  of  the  hands  of  the  old  serpent, 
 
 Jo^erofthe  ^^^  dovil,  in  whose  kingdom  and  dominion  all  mankind  should 
 
 **^"'*  have    been,   if  this  Saviour  had  not  come  into  the  world  I 
 
 coming  was    -^^^  *^^^  ^^^^  ^^^^  comiug  is  but  vory  poorly,  without  anv 
 
 Faulr  coming  jollity  or  pomp ;  but  his  second  coming  (as  I  have  told  you 
 
 fiolloL       many  a  time  before)  shall  be  a  glorious  coming,  a  beautiful 
 
 coming :  for  he  shall  come  accompanied  with  all  his  angels ; 
 
 he  shall  come  with  such  clearness,  that  the  sun  and  the  moon 
 
 shall  be  darkened  at  his  comino;.     Not  that  the  sun  itself  of 
 
 her  ^  substance  shall  be  darkened  :  no,  not  so ;  for  she  shall 
 
 give  her  light",  but  it  shall  not  be  seen  for  this  great  hght 
 
 and  clearness  wherein  our  Saviour  shall   appear.     Now  at 
 
 the  first  he  is  come,  not  with  glory  or  majesty,  but  with  great 
 
 poverty  and  misery,  wliich  he  hath  sustained  for  our  sakes. 
 
 We  have  here  to  consider  the  great  benefits  of  God,  the 
 almighty  Father,  that  it  hath  pleased  him,  through  his  great 
 goodness  and  love  which  he  bare  towards  us  which  were  his 
 enemies,  that  it  hath  pleased  him,  I  say,  to  give  unto  us  for 
 our  sakes  his  only  Son  into  these  miseries  and  calamities,  and 
 to  suffer  him  to  take  our  nature  upon  him,  and  to  dehver  us 
 with^  his  most  painful  and  grievous  passion.  We  cannot 
 express  the  wortliiness  of  it ;  but  though  we  are  not  able  to 
 express  it,  yet  we  must  do  as  much  as  we  can. 
 
 Now  for  to  come  to  the  knowledge  of  this  benefit,  you 
 What  Christ  must  cousidcr,  first,  what  he  was  before  ho  was  incarnate  and 
 
 was  before  '  ' 
 
 man.^™^'*^  made  man  :  for  when  we  know  what  he  was  before  he  was 
 made  man,  then  we  shall  know  what  he  hath  done  for  us. 
 Now,  therefore,  you  must  know,  that  he  was  the  natural  Son 
 of  God,  yea,  God  himself,  the  Lord  and  King  over  heaven 
 and  earth ;  through  whom  all  things  were  made  and  created, 
 and  by  whom  all  tilings  are  kept  and  sustained,  ruled,  and 
 governed.  That  same  God,  that  same  Son  of  God,  refused 
 not  to  humble  himself  far  beyond  all  measure,  to  take  upon 
 him    such    a    vile    nature ;    for   he    was    made    very    man. 
 
 TheArians'    Yqu  must  uot  think  as  tlio  AHans'*  did,  which  said  that  he 
 
 oninion  of 
 
 Christ. 
 
 [1  his,  1607.]  [2  it  shall  give  his,  1G07.]  [3  by,  1607.] 
 
 [^  The  Marcionitcs.     Tertullian,  adv.  Marcion,  iv.  40 :  Moshcim, 
 
 Comment,  on  the  affah's  of  the  Christians  before  Constant.     Vol.  ii. 
 
 p.  330,  by  Vidal.     A  kind  of  Arianism,  however,  did  exist  in  England 
 
 at  that  time.     Strypc,  Eccl.  Mem.  ii.  i.  334.  Oxf.] 
 
XXXV,]  ON    SAINT    STEPHEN*'s    DAY.  99 
 
 was  not  a  very  man,  nor  suffered  very  pains  upon  the  cross, 
 but  had  a  fantastical  body.     And  I  know  where  there  was 
 one  of  such  an  erroneous  opinion,  not  many  years  ago ;  he 
 belonged  to  a  great  man  at  that  time.      Therefore,  I  say, 
 we  must  beware  of  this  opinion,  and  believe  stedfastly  that 
 he  was  a  very  natural  man,  sin  excepted.      Again,  we  must  Christ  was 
 beheve  that  he  was  God's  Son,  not  by  adoption,  as  we  be;  for  "^o',''^'^;,'^^ 
 Ave  all  be  adopted  and  taken  for  the  children  of  God.      But  Jhe'tnie  s!)n 
 he  was  before  the  world  began  with  God,  the  very  natural  Cut^aTnother,' 
 Son  of  God,  and  God  himself ;  very  God's  Son  Avithout  a  son  of^Mary" 
 mother,  like  as  he  was  very  man  without  a  father.      I  will  father. 
 prove  him  to  be  very  God,  because  we  are  commanded  to 
 call  upon  him.     Now  ye  know  that  to  call  upon  God  is  to 
 honour  God.     And  God  saith  in  his  word  that  he  will  give 
 his  honour  unto  nobody ;  but  Christ  hath  the  honour  of  God, 
 therefore  he  must  needs  be  very  God.     And  here  we  have  Christ  is  very 
 occasion  to  be  sorry  that  we  have  called  upon  the  saints ;  and  therefore  is 
 so  deprived  God  of  his  honour  and  dignity,  and  made  them  caueii  upon. 
 Deos  tutelares,  tutelary  gods.     But  Christ  is  he  on  whom 
 we  must  call,  and  put  our  confidence  in :  for  it  is  written, 
 Adorahunt  euni  omnes  reges  terrce ;  "  All  the  kings  of  the 
 world  shall  honour  him,  and  call  upon  his  name."    And  there- 
 fore here  it  appeareth  most  manifestly  that  he  is  very  God, 
 coequal  unto  the  Father  after  his  divinity. 
 
 You  have  heard  this  day,  in  the  service  of  St  Stephen, 
 how  he  called  upon  Christ,  saying,  Domine  Jesu,  suscij^e  Acts  vii. 
 sjnritum  meum ;  "  Lord  Jesus,  take  thou  my  spirit."  The 
 Jews  stoned  him,  but  he  made  his  prayer,  saying,  Domine 
 Jesu,  suscipe  spiritum  meum;  "Lord  Jesu,  take  my  spunt^;" 
 lifting  up  his  eyes  unto  heaven,  signifying  that  Christ  is 
 very  God;  which  thing,  no  doubt,  St  Stephen  would  not 
 have  done,  if  Christ  had  not  been  very  God.     Now,  tliis  day  The  death  of 
 
 •      '  ,  "^  ''St  Stephen. 
 
 is  St  Stephen's  day,  which  was  put  to  death  because  he 
 rebuked  the  stubbornness  of  the  wicked  priests  and  bishops ; 
 which  bishops  stirred  up  false  witnesses  against  him,  and 
 so  stoned  him :  but  well  is  he  that  ever  he  was  born.     Now,  a  ricrht  wor. 
 
 .  _  ^  shipping  of 
 
 therefore,    if    you    will    worship    St    Stephen,    I    Avill    tell «'  Stephen. 
 you  how   ye   shall  worship  him.      Consider    his    faith    and 
 heartiness  which  he  had  in  God's  cause,  and  pray  unto  God 
 
 [5  The  Jews  stoned.. .my  sphit,  not  in  1607.] 
 
 7—2 
 
100  SERMON     PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 that  thou  may  est  have  such  a  strong  faith  too',  that  thou 
 mayest  be  ready  to  forsake  the  world,  and  suffer  for  the 
 word  of  God,  hke  as  he  hath".  And,  further,  pray  unto 
 God  that  thou  mayest  have  such  a  strong  faith  to  pray  unto 
 him,  as  St  Stephen  had.  This  is  the  right  Avorshipping  of 
 St  Stephen,  to  follow  his  cnsample,  and^  not  to  call  upon  him. 
 A  fond  cus-    J5u^  I  marvel  much  how  it  chanced^  that  upon  tliis  day  we  were 
 
 torn  without  ■•■  '' 
 
 reason.  ^q^^^  ^q  jg^^  q^p  horscs  blood^ :  it  is  like  as  though  St  Stephen 
 had  some  great  government  over  the  horses,  which  thing  no 
 doubt  is  a  vain  invention  of  man.  We  ought  to  commit  our- 
 selves, and  all  that  we  have,  under  the  governance  of  God, 
 and  not  to  be  so  foohsh  as  to  commit  them  unto  saints.  God 
 grant  us  that  we  may  say  with  a  good  faith,  from  the  bottom 
 of  our  hearts,  Doinine  Jesu,  suscipe  spiritum  nostrum,  "Lord 
 Jesu,  receive  our  spirits!" 
 
 Christ  hath  Furtlicr,  Christ  liimself  shewed  most  manifestly  what  he 
 
 witnesses  «' 
 
 what  he  was.  ^g^g^  fQj.  \^q  \i^\)a.  wituesses  cuough  ;  the  Father,  the  Holy 
 Ghost,  John  Baptist,  and  the  works  which  he  did :  and 
 finally  he  himself  witnesseth  what  he  is ;  for  he  saith,  Qui 
 credit  in  me  Jiabet  vitam  ceternam ;  "  He  that  believeth  in 
 me  hath  everlasting  hfe."  Here  is  evidently^  shewed  by 
 his  own  words  what  he  was,  namely,  the  Redeemer  of  man- 
 kind, and  very  God ;  for  nobody  can  give  everlasting  life 
 save  only  God.  But  Christ  giveth  everlasting  life ;  er(/o,  he 
 is   very   natural   God.     Item',    in   another  place   he   saith, 
 
 Christ  is  very  Quemaclmodum  Pater  mortuos  suscitat,  sic  et  Filiiis;  "Like 
 
 uoa.  ^' 
 
 as  the  Father  raised  up  the  dead,  so  doth  the  Son  too." 
 Where  it  most  manifestly  appeareth  that  he  is  equal  unto 
 the  Father ;  they  work  their  works  together  unseparably. 
 This  I  say  unto^  you  to  the  intent  that  you  should  consider 
 with  yourselves  what  Christ  hath  been®  before  he  took  our 
 
 [1  as  he  had,  1607.]  P  hath  done,  1607.] 
 
 [3  but,  1607.]  [^  came  to  pass,  1607.] 
 
 [5  "  On  St  Stejihen's  day  we  must  let  all  our  horses  blood  with  a 
 knife,  because  St  Stephen  was  killed  with  stones."  Sir  T.  More, 
 Dialogue  concerning  Heresies,  Book  ii.  chap.  10.  See  also  Brand, 
 ObseiTations  on  Popular  Antiq.  by  Ellis,  Vol.  i.  pp.  416,  et  seq. 
 Hampson,  Medii  ^vi  Kalendarium,  &c.  pp.  118  et  seq.] 
 [G  plainly,  1607.]  ["  And,  1607.] 
 
 [8  tell,  1G07.]  [9  was,  1607.] 
 
XXXV.]  ON    SAINT    STEPHEn"'s    DAY.  J  01 
 
 nature  upon  him :  and  again,  to  consider  wliat  he  hath  done 
 for  us,  and  how  exceedingly  he  hath  humbled  himself. 
 
 Now  I  will  shew  you  what  man  is  of  his  own  nature,  left 
 unto  himself;  but  I  will  not  speak  of  that  singular  Son  of 
 man,  which  was  Christ,  for  he  had  two  natures  in  unity  of  per-  christ  had 
 sons :  he  was  very  God  and  very  man  ;  he  was  a  privileged  in  omf)ier!^ 
 man  from  all  other  men  ;  that  man  never  sinned,  therefore  I  very  ood, ' 
 
 ,  ,  and  very 
 
 speak  not  of  him  :  I  speak  of  the  nature  which  mankmd  hath  ">an. 
 inherited  of  Adam  after  he  had  sinned ;  for  as  he  was,  that 
 is,  a  sinful  wicked  man,  disobedient  unto  the  word  of  God,  The  nature 
 such  he  brought  into  the  world.     Now  what  is  man,  what  is  fui  and  **  ^'  " 
 
 wicked, 
 
 the  nature  of  the  son  of  Adam  ?  I  speak  not  of  Christ,  for  he 
 was  not  born  of  the  seed  of  Adam.  When  wo  know  what 
 man  is,  then  we  shall  perceive  what  great  benefit  we  have 
 received  of  God,  the  Father  Almighty,  in  that  he  hath  sent 
 his  only  Son  to  be  a  sacrifice  for  us,  and  to  help  us  out  of 
 the  estate  of  damnation,  and  to  remedy  this  impm^eness  of 
 our  nature.  Now  this  our  nature  David,  the  holy  king  and 
 prophet,  describeth  with  few  words,  saying,  Ecce  iniquita- 
 tatihiis  natus  sum  et  in  peccatis  concepit ;  "  Lo,  in  iniquity  Psai.  li. 
 am  I  born,  and  in  sin  hath  my  mother  conceived  me." 
 Which  words  are  not  so  to  be  understood  as  though  the  act 
 of  generation,  and  the  lawful  use  of  matrimony,  be  defiled 
 and  unclean  before  God.  He  speaketh  not  here  of  the  lawful 
 bed-company  that  is  between  married  folks :  for  this  hath 
 his  warrant  in  scripture,  in  God's  book ;  therefore  he  speak- 
 eth not  here  of  the  company  that  is  between  man  and  wife  : 
 but  he  will'"  signify  by  his  words  what  he  had  inherited 
 of  his  parents,  of  Adam,  namely,  sin  and  wickedness  :  and  we  have  by 
 
 "^  /»ii  1*1         TT     our  parents 
 
 he  speaketh  not  of  himseli  only,  but  oi   all  mankmd.     He  sin  and  wick- 
 
 ■■■  ^  .  edness. 
 
 painteth  us  out  in  our  own  colour  ;  shewing  that  all  we  be 
 contaminate,  from  our  birth,  with  sin,  and  so  should  justly  be 
 firebrands  in  hell  world  without  end.  This  the  holy  prophet 
 shewed  in  these  words,  to  put  us  in  remembrance  of  our  own 
 wretchedness  ;  to  teach  us  to  despair  of  our  own  hohness  and 
 righteousness  ;  and  to  seek  our  help  and  comfort  by  that 
 Messias  whom  God  hath  promised  our  forefathers,  and  now 
 hath  fulfilled  the  same  promise. 
 
 Another  scripture  signifieth  unto  us  further,  what  we  be 
 of  ourselves,   of  our  own  nature :  for  it  is  written,    Omnis 
 [10  doth,  1G07.] 
 
102  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 All  men  are  liomo  mcndax,  "All  men  are  liars;"  therefore  man  is  not 
 clean,  but  full  of  falsehood  and  deceit,  and  all  manner  of  sin 
 and  wickedness :  yet  we  may  learn  what  we  be  of  our  own 
 nature,  namely,  poisoned  and  corrupt  with  all  manner  of  un- 
 cleanness.      Another  scripture  we  have,  which  shcweth  us  in 
 
 Psai.xiv.  the  same  thing  ^ :  Domimis  de  coelo  despexit,  et  omnes  decli- 
 naverwit,  simid  inutile s  facti  sunt ;  "The  Lord  looked  down 
 from  heaven,  to  see  whether  any  man  be-  that  did  well  ;  but 
 they  are^  all  declined,  they  Avere  all  naught  together."  God 
 looked  doAvn  to  consider  whether  there  were  some  that  had 
 understanding  of  him,  or  not.  What  brought  he  to  pass  ? 
 What  found  he  when  he  made  inquisition?  Marry  this,  Omnes 
 
 An  menhcive  declinaverimt,  "All  men  have  declined  from  God;  there  was 
 
 declinstt  from  ^  - .  .  . 
 
 <ioct.  not  one  that  did  good,  no  not  one."     Here  we  may  perceive 
 
 what  we  be  of  ourselves,  of  our  own  nature.  And,  again, 
 here  we  may  see  what  Christ,  the  Son  of  God,  hath  done  for 
 us;  what  inestimable  benefits  we  have  received  at  his  hands, 
 namely,  to  suffer  for  us  and  to  cleanse  us  from  all  our  sins 
 and  wickedness  ;  to  make  us  just  before  the  face  of  God ;  to 
 purge  us  from  all  iniquity,  as  well  from  original  sin  as  actual  : 
 for  if  he  had  not  done  so,  Ave  should  never  have  been  able  to 
 Christ  hath  escape  the  Avrath  of  God.  For,  Quicquid  natus  ex  came 
 vereiiusfrom  cavo  €st,  "  Wliatsocver  is  born  of  flesh  is  flesh  ;"  that  is  to 
 
 sin. 
 
 say,  is  sinful,  wicked,  and  so  destitute  of  the  glory  of  God, 
 and  the  child  of  the  devil.  If  Christ  had  not  been  come  and 
 cleansed  our  filthiness,  if  he  had  not  suffered  death  for  us,  we 
 had  perished.  Now  afore  ^  he  suffered,  he  was  born  and 
 lived  a  great  while  in  the^  miserable  world;  or  else  he  could 
 not  have  suffered  if  he  had  not  been  born,  for  no  man  can 
 suffer  before  he  be  alive.  Further,  it  is  Avritten  in  God's 
 Gal.  iii.  boolv,  Couclusit  Deus  omnes  sub  peccato,  ut  omnium  misere- 
 atur  ;  "  God  hath  concluded  all  mankind  under  sin ; "  so  that 
 all  mankind  was  sinful,  and  destitute  of  the  favour  of  God, 
 save  only  Christ. 
 
 Wherefore,  I  pray  you,  have  I  rehearsed  all  these  scrip- 
 tures ?  JNIarry,  to  this  intent  I  have  rehearsed  them,  to  bring 
 ha(U^*ife^"^^  y^^  ^°  knowledge  how  great  need  Ave  liave  had  of  Christ : 
 fiadTwishca.  fo^'  ^*^   doubt  if  we  had  not  had  him,  all  mankind   should 
 
 [1  saith  to  this  purpose,  1607.] 
 
 [2  if  there  yvera  any  man  tliat,  1G07.]  [^  were,  1607.] 
 
 [4  before,  1607.]  [5  this,  1607.] 
 
XXXV.]  ON    SAINT    STEPIIEn''s    DAY.  103 
 
 liavG  been  damned,  yea,  the  best  of  us,  world  without  end. 
 But  that  we  have  deUverance,  that  the  kingdom  of  heaven  is 
 opened  unto  us,  that  same  brought  he  to  pass  with  his  pas- 
 sion ;  for  he  took  upon  him  our  nature,  and  so  deserved  for 
 us  everlasting  life  :  for  by  him  we  have  it,  and  therefore  we 
 must  thank  him  for  it,  we  must  to  him  give  all  honour  and 
 praise. 
 
 It  is  a  great  unity  between  the  two  natures  in  Christ,  ^fi!^hri'st'Sf'^ 
 between  the  manhood  and  Godhead :  for  the  body  and  the  andSSdhead. 
 soul  make  a  man,  but  the  manhood  and  the  Godhead  are 
 joined  so  together,  they  make  but  one  Christ,  and  yet  they 
 are  not  confounded ;  so  that  the  Godhead  is  not  turned  into 
 the  manhood,  neither  the  manhood  into  the  Godhead.  And 
 thus  Christ,  which  was  very  God  and  very  man,  died  not  for 
 liimself  nor  of  necessity,  for  death  had  no  right  unto  him, 
 because  he  was  Avithout  sin ;  but  he  died  for  our  sakes, 
 willingly,  without  any  compulsion,  moved  by  the  great  love 
 that  he  bare  unto  man:  and  therefore  he  saith,  Nemo  tollit Johnx. 
 animam  meam  a  me,  sed  ego  repono  illam;  "iS^o  man  taketh 
 away  my  hfe,  but  I  myself  put  it  away ;  but  I  will  receive 
 it  again.  I  am  wilhng  to  die,  for  with  my  dying ^  I  will 
 destroy  the  Idngdom  of  the  devil ;  and  by  my  death  all  man- 
 Idnd  shaU  be  saved."  And  here  he  shewed  himself  what  he 
 Avas,  namely,  very  God ;  for  he  had  power  over  death,  and 
 not  death  over  him :  and  so  he  died  not  by  compulsion  nor 
 necessity,  but  wilhngly ;  for  it  was  his  will  and  pleasure  to 
 help  us,  and  deliver  us  from  our  wretchedness  ;  for  nothino-  Christ's  death 
 
 ■I  '  '  O  was  of  neces- 
 
 oould  help  us  else  but  the  death  of  the  eternal  Son  of  God.      ^''^  ^°^  "''• 
 
 And  here  you  may  note,  by  the  way,  what  a  heinous  sin  is  a  hate- 
 tliino-  sin  is  before  the  face  of  God:  how  he  abhorreth  sin,  1? 'f'e sight 
 that  he  would  be  with  nothing  reconciled,  save  only  with  the 
 death  of  his  Son,  our  Saviour  Jesus  Christ.  And  this  shall 
 ]nake  us  to  hate  sin,  and  avoid  all  occasions  of  sin,  and  not  to 
 fall  willingly  and  wittingly  into  all  kinds"  of  sin  again ;  but 
 rather  to  live  uprightly  and  godly,  according  unto  his  will 
 and  commandment :  seeintj  that  he  beareth  such  a  lovino;  and 
 fatherly  heart  towards  us,  that  he  spared  not  his  only  Son, 
 but  gave  liim  even  to  the  most  vile  and  painfuUest  death  for 
 our  sakes,  for  our  sins  and  wickedness'  sake. 
 
 David,  that  holy  man,  when  he   considered  this  great 
 [6  by  my  death,  1607.]  [J  any  kind,  1607.] 
 
104  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 Psai.  exvi.     benefit,  what  saitli  he  ?  He  fell  out  into  these  words,  Quid 
 retrihuam  Domino  pro  omnibus  qiioe  trihuit  mihi  ?  "  What 
 shall  I  give  unto  the  Lord  for  all  those  things  which  he  hath 
 given  unto  me?"  Then  he  made  himself  answer,  and  saith, 
 Nomen  Domini  invocabo,  "  I  will  call  upon  the  name  of  the 
 Psai.  cxvi.     Lord : ""  Calicem  salutaris  accipiam,  "  I  will  take  up  the  cup 
 of  health;"  that  is  to  say,  "I  will  bear  his^  cross,  that  he 
 shall  lay  upon  me,  willingly,  without  any  grudge  and  murmur- 
 ing."    Now,  therefore,  let  us  say  so  too:  "0  Lord,  what  shall 
 we  give  unto  thee  again  ?  What  amends  shall  we  make  thee, 
 seeing  thou  hast  given  us  thine  only  natural  Son,  which  took 
 upon  him  a^  vile  nature,  and  suifered  most  painful  death?" 
 For  that  we  have  a  brother  in  heaven,  what  shall  we  now  do? 
 How  shall  we  shew  ourselves  thankful?  Marry,  Nomen  Do- 
 i!^on"the  *^"  'inini invocabimus,  "We  will  call  upon  the  name  of  the  Lord:" 
 Lo^!  and''^   ^^  will  praiso  him  for  all  his  goodness ;  we  will  shew  our- 
 be  thankful,  ggj^^g  tbaukful  with  a  godly,  upright  conversation.      Calicem 
 salutaris   accipiemus,    "  We  will  take  the   cup   of   health ; 
 we  will  bear  all  calamities  and  crosses,  that  thou  shalt  lay 
 upon  us,  wilUngly,  without  any  grudging."     This  is  all  that 
 we  can  do  ;  and  when  the  devil  cometh  and  tempteth  us,  as 
 By  Christ  we  no  doubt  lio  will  not  sleep,  we  shall  defy  him,  knowino;  that 
 
 are  made  .  .  .  ■, 
 
 fi'ietodefy   ^c  have  a  brother  m  heaven  which  hath  overcome  him  and 
 
 the  devil  and 
 
 power.  ^^^  ^^^^  power :  therefore  we  shall  not  need  to  fear  him,  or 
 care  for  him,  though  he  be  busy  with  us,  and  tempt  us  in  all 
 manner  of  things,  to  bring  us  to  destruction.  Let  us  defy 
 him,  and  give  God  thanks  which  so  mercifully  hath  dealt 
 with  us,  and  delivered  us  from  all  our  sins.     Let  us  take  the 
 
 Christian       cross  mecklv,  whatsoever  it  be ;  though  it  be  in  misery  or 
 
 men  do  re-  ''  '  O  «/ 
 
 i^osso"""^    poverty,  or  other  calamities.     Let  us  be  content  withal ;  for 
 
 Christ.         ^j^gy  i^g  j^y^  examinations  and  proofs,  to  provoke  us  to  call 
 
 upon   God,   when  we  feel  the  burden:  and,  no  doubt,  we 
 
 If  we  call      shall  be  heard  when  we  call  as  we  ou2;ht  to  do,  that  is  to  sav, 
 
 upon  Christ  »  '  '^ 
 
 IhaUbl'"'^    with  a  faithful  heart;  then,  no  doubt,  he   will  take   them 
 heard.         away,  so  that  we  shall  be  no  more  troubled  with  them  ;  or 
 else  he  will  mitio-ate  and  assuag-e  them  in  such  sort,  that  we 
 shall  be  able  to  bear  the  burden  of  them. 
 
 "  And  she  brought  forth  her  first-beo-otten  Son."     These 
 words,  after  the  outward  appearance,  sound  as  though  JNIary 
 the  mother  of  Christ  had  more  sons  than  Christ.     And  there 
 [1  the,  1607.]  [-  our,  1607.] 
 
XXXV.]  ON    SAINT    STEPHEn's    DAY.  105 
 
 was  an  heretic^  which  steadfastly  said,  that  Mary  had  more  a  great  and 
 sons  after  she  had  brought  forth  Christ :  and  here  he  took  heresy, 
 his  arguments,  saying,    "  We  read  in  scripture  that  Christ 
 had  brethren,  which  argueth  that  Mary  had  more  sons  be- 
 sides Christ."     Which,  indeed,  is  a  foohsh  argument  against 
 all  learning  :  for  we  must  consider  the  phrases  of  the  Hebrew  The  phrases 
 tongue.     The  Jews  in  their  tongue  call  all  those  which  are  are'spe'cuufy 
 kinsmen  brethren ;  and  so  the  kinsmen  of  our  Saviour  were 
 called  his  brethren,  after  the  manner  of  their  language ;  not 
 that  they  had  one  mother,  or  that  Mary  had  more  sons  but 
 Christ:  therefore  these  heretics  go  far  wide  to  prove  that 
 Mary  had  more  sons  besides  Christ,  because  we  read  that  he 
 had   brethren.      Let    them    consider    the    propriety   of   the 
 Hebrew  tongue ;  then  they  shall  soon  perceive  how  fond  and 
 foolish  their  arguments  be. 
 
 The  second  argument  which  these  fond  fellows  make  is 
 this  :  the  Evangelist  saith,  '*  And  she  brought  forth  her  first-  a  false  argu- 
 begotten  son."      By  these  words  they  will  prove,  ergo,  she  confuted. 
 had  more  than  one  son  :  Christ  was  the  first-begotten,  but 
 she  had  more  beside  him.     Here  I  would  have  them  to  con- 
 sider this  word  primogenitiim,  which  signifieth  him  qui  j^rimo  a  goodly 
 aperuit  vulvam,   "him  that  first  opened   the  womb:"  but 
 she  had  no  more,  neither  before  nor  after,  but  was  a  clear 
 virgin  before  she  brought  forth,  and  after  she  brought  forth 
 him  she  remained  a  virgin.     And  therefore   these   heretics 
 do  wrongfully  violate,  toss,  and  turmoil  the  scriptures  of  God, 
 according;  to  their  own  fantasies  and  foolish  minds. 
 
 Another  argument  they  make,  taken  out  of  the  first 
 chapter  of  Matthew,  where  the  Evangelist  saith,  Et  non  cog-  Matt.  i. 
 novit  illam  donee  pejjeynsset  jiliwn  suum  p>rimogenitum ; 
 "  And  Joseph  took  his  wife,  and  knew  her  not  till  she  had 
 brought  forth  her  first-begotten  son.""  Hereupon  they  make 
 this  argument :  "  Joseph  knew  her  not  till  she  had  brought 
 forth  her  first  son;  ergo"  they  say,  "  he  knew  her  after  :" 
 which  no  doubt  is  a  foolish  argument.  For  the  mind  of  the 
 Evangelist,  when  he  declared  Christ  to  be  the  first  son  of 
 Mary,  was  to  prove  that  he  was  the  son  of  a  virgin,  accord- 
 ing to  the  prophecy  that  was  of  him,  and  not  to  declare  that 
 Mary  had  more  children  after  him,  as  some  do  fantasy.     For 
 
 [3  Helvidius,  against  whom  St  Jerome  wrote  a  treatise.     Oper. 
 Tom.  IV.  par.  2,  coll.  129  et  seq.    Edit.  Bened.  Paris.  1706.] 
 
106  SERMON    PREACHED    AT    GRIMSTHORPE  [sER:\r. 
 
 ciiristwas     wc,  ill  our  Ensjlisli  tongue,  have  such  a  manner  of  spcakin2;, 
 
 the  only  Son  ^  °  „         .  ,  .  ,  t     t         ^,, 
 
 of  the  Virgin  whcn  wc  sav,  "i  ■Will  Hcver  loro-ive  mm  so  lono-  as  1  live: 
 
 Alary.  "^  .  .  *  . 
 
 or  "when  we  be  ill-cntreated  in  a  city,  "we  say,  "  I  "will  no 
 more  come  thither  so  long  as  I  live."  By  "which  manner  of 
 speaking  "we  do  not  signify  that  "we  will  come  thither  after 
 our  death,  or  forgive  after  our  death.  No.  And  so  likewise 
 it  is  here ;  when  he  saith,  "  He  knew  her  not  until  she  had 
 brought  forth  her  first-begotten  son."  It  followeth  not,  ergo, 
 that  he  knew  her  after.  Like  as  it  followeth  not  when  I  say, 
 I  will  do  this  thing  no  more  so  long  as  I  live,  ergo,  I  will  do 
 it  after  I  am  dead.  And  here  you  may  perceive  how  fool- 
 ishly and  fondly  these  heretics  have  handled  the  scripture. 
 
 Now  let  us  go  forward,  and  consider  his  great  extreme 
 
 poverty.      They  came  to  Bethlehem,  where  they  could  get 
 
 never  a  lodging  in  no  inn,  and  so  were  compelled  to  lie  in  a 
 
 stable  ;  and  there  Mary  the  mother  of  Christ  brought  forth 
 
 In  Christ  all  that    blcsscd    child,   through  whom,   and  in  whom,  all  the 
 
 blessed.        natious  of  the  earth  are  and  shall  be  blessed  :  and  there  "she 
 
 wrapped  him  in  swaddling-clothes,  and  laid  him  in  a  manger, 
 
 because  there  was  no  room  for  them  in  the  inn."    Here  began 
 
 The  poverty   tlic  miserv  of  the  Lord  above  all  lords,   even  at  his  first 
 
 of  Christ  and  .  ...  ,,  ,  ,.,. 
 
 his  parents     comino;  ihto  this  world,  when  he  was  laid  m  a  manger ;  as 
 
 was  great.  ®  ,        .         .  , 
 
 soon  as  he  was  born,  to  taste  poverty  and  miseries ;  to  make 
 amends  for  our  sins  and  wickedness,  and  so  to  take  away  from 
 us  the  wrath  of  God,  the^  heavenly  Father,  which  lay  upon 
 all  mankind  so  heavy,  that  we  should  all  have  been  con- 
 demned world  without  end,  if  tliis  child  had  not  been  born 
 into  this  world. 
 
 And  here  we  may  learn  by  this  poverty  to  comfort  our- 
 selves, when  God  sendeth  poverty  unto  us  ;  and  not  to  think, 
 because  we  are  poor,  ergo,  God  hateth  us,  or  will  condemn 
 us ;  but  rather  consider  with  ourselves,  and  call  to  remem- 
 brance  the   poverty  of  Christ,  our   Saviour.     He   was   the 
 beloved  Son  of  God,  and  God  liimself ;  and  yet  he  was  con- 
 tent to  be  born  in  misery,  and  to  sustain  most  vile  poverty, 
 and  penury  of  all  manner  of  those  things  which  are  required 
 A  christian    neccssarily  to  the  sustentation  of  this  life.      There  be  some 
 blarthe'      wliicli  whcu  tlicy  be  in  trouble  say,  "  Oh,  if  God  loved  me, 
 God  layeth    ho  would  Hot  puuish  me  so  ;  he  would  not  suffer  me  to  be 
 
 upon  him  ■*■  tip  •        t  jj 
 
 i.atientiy.      ycxcd  SO  gricvously  with  poverty  and  lack  of  necessaries  i 
 
 [1  our,  1607.] 
 
XXXV.]  ox  SAINT  Stephen's  day.  107 
 
 Which  indeed  is  not  so ;  for  those  whom  God  lovcth  lie 
 punishcth.  Ensamples  we  have  in  David,  what  troubles, 
 calamities,  and  miseries  ho  had ;  and  yet  God  loved  him, 
 insomuch  that  he  called  him  a  man  after  his  heart's  desire. 
 ]^ut  though  he  was  well-beloved  of  God,  yet  he  must  taste  of  ncin-.  xii. 
 miseries  and  calamities,  of  which  he  had  not  a  little  :  but  he 
 ever  sticked  unto  God,  who  delivered  him  out  of  all  his 
 trouble. 
 
 NoAV  some  will  say,  when  they  hear  what  poverty  our 
 Saviour  suffered,  and  how  INIary  his  mother  was  compelled  to 
 take  a  stable  for  lack  of  a  better  lodging  ;  some  will  say 
 now",  "  O  what  a  wicked  city  was  this!  What  a  cruel  people 
 was  this"^  I"    But  when  we  consider  all  things  well,  we  shall  covetousncss 
 
 >ii  1  '111  ''"''  uncha- 
 
 tind  that  we  be  even  as  wicked  as  they  were.      For  are  not  "■'t.^bieness 
 
 v  reign  as  well 
 
 we  given  now-a-days  to  covetousness,  so  that  we  regard  not  X^^^l^^  ^ 
 the  poor  and*  miserable  people?  Seek  Ave  not  our  own  j'",""^' ^"^"^ 
 commodities,  and  despise  and  neglect  the  poor  ?  Therefore  if 
 thou  wilt  cry  out  upon  the  Bethlehemites,  then  cry  out  on 
 thyself;  for  thou  art  as  wicked,  yea,  more  wicked  than  they 
 were.  For  the  most  part  of  all  Bethlehem  knew  nothing  of 
 our  Saviour  Christ  that  he  was  born ;  but  we  know  it,  there- 
 fore we  are  inexcusable.  God  hath  sent  unto  us  his  preachers, 
 Avhich  teach  us  the  way  to  heaven ;  they  shew  us  wherein 
 standeth  our  redemption  ;  they  exhort  us  to  godliness,  to  do 
 good  works,  to  be  pitiful,  and  liberal  unto  the  poor,  to  help 
 them,  and  comfort  them :  but  what  do  we  ?  Marry,  we 
 despise  the  preachers,  we  abhor  their  doctrine,  and  so  conse- 
 quently refuse  Christ  himself :  for  he  saith,  Qui  vos  suscipit,  Mitt.  x. 
 'tne  suscijnt;  "He  that  receiveth  you,  receiveth  me^."  This 
 Christ  speaketh  by  his  preachers  :  therefore,  as  I  said  before, 
 we  need  not  to  cry  out  against  Bethlehem,  but  let  us  cry  out 
 on  ourselves ;  for  we  are  as  ill,  in  all  points,  as  they  were. 
 
 But  I  warrant  you,  there  was  many  a  jolly  damsel  at  Fine  damseu 
 that  time  in  Bethlehem,  yet  amongst  them  all  there  was  not  much  to'visit 
 one  found  that  would  humble  herself  so  much  as  once  to  2:0 
 see  poor  Mary  in  the  stable,  and  to  comfort  her.     No,  no ; 
 
 [2  better  lodging,  "  0  what,"  1607.] 
 [3  what  a  company  of  cruel  people  were  these !  1607.] 
 [*  poor,  needy  and,  1607.] 
 
 p  " receiveth  me.    He  that  refuseth  you,  rcfuseth  me:"  1571, 
 1572.] 
 
108  SERMON    PREACIIKD    AT    GRIMSTHORPE  [sERM. 
 
 they  were  too  fine  to  take  so  much  pains.  I  warrant  you, 
 they  had^  bracelets  and  vardingals  ;  and  were  trimmed  with 
 all  manner  of  fine^  raiment;  like  as  there  be  many  now-a-days 
 amongst  us,  which  study  notliing  else  but  how  they  may 
 devise  fine  raiment :  and  in  the  mean  season  they  suffer  poor 
 Mary  to  lie  in  the  stable  ;  that  is  to  say,  the  poor  people  of 
 God  they  suffer  to  perish  for  lack  of  necessaries.  But  what 
 was  her  swaddhng-clothes  wherein  she  laid  the  King  of  heaven 
 The  poor      aud  cartli  ?  No  doubt  it  was  poor  gear  :  peradventnre  it  was 
 
 state  of  Mary  i-ii  ir>  O'l 
 
 the  virgin,  her  korchcr  which  she  took  from  her  head,  or  such  like  gear; 
 for  I  think  Mary  had  not  much  fine  hnen;  she  was  not 
 trimmed  up  as  our  women  be  now-a-days.     I  think  indeed 
 
 The  excess  of  jMarv  had  never  a  vardingal ;  for  she  used  no  such  super- 
 
 pride  in  appa-        ^   ^  o       '  x 
 
 rei  is  odious,  fluitics  as  our  fine  damsels  do  now-a-days :  for  in  the  old  time 
 women  were  content  with  honest  and  single  garments.  Now 
 they  have  found  out  these  round-abouts ;  they  were  not  in- 
 vented then;  the  devil  was  not  so  cunning  to  make  such  gear, 
 he  found  it  out  afterward.  Therefore  Mary  had  it  not.  I 
 will  say  this,  and  yet  not  judge  other  bodies'^  hearts,  but 
 
 vardinirais    onlv  spcalv  after  daily  appearance  and  experience :  no  doubt 
 
 are  learned       ..''•'  t  i>  n  •  • -, 
 
 from  players  it  IS  nothmo;  but  a  tokcu  of  fan*  pride  to  wear  such  vardingals ; 
 
 that  decked  .  o         ' 
 
 fhltnianner  ^^^  ^  therefore  think  that  every  godly  woman  should  set 
 them  aside.  It  was  not  for  nought  that  St  Paul  advertised 
 all  women  to  give  a  good  ensample  of  sadness,  soberness,  and 
 godliness,  in  setting  aside  all  wantonness  and  pride.  And  he 
 speaketh   of  such  instruments*  of  pride  as  was  used  in  his 
 
 1  Tim.  ii.  time  :  Non  tortis  crinihiis,  "  Not  with  laying  out  the  hair 
 artificially;"  Non  plicatura  capillorum,  "Not  with  laying 
 out  the  tussocks."  I  doubt  not  but  if  vardingals  had  been 
 used  in  that  time,  St  Paul  would  have  spoken  against  them 
 too,  like  as  he  spake  against  other  things  which  Avomen  used 
 at  that  time,  to  shew  their  wantonness  and  foolishness.  There- 
 fore, as  I  said  before,  seeing  that  God  abhorreth  all  pride, 
 and  vardingals  are  nothing  else  but  an  instrument  of  pride ;  I 
 would  wish  that  women  would  follow  the  counsel  of  St  Paul, 
 and  set  aside  such  gorgeous  apparel,  and  rather  study  to 
 please  God,  than  to  set  their  mind  upon  pride :  or  else,  when 
 they  will  not  follow  the  counsel  of  St  Paul,  let  them  scrape 
 out  those  words  wherewith  he  forbiddeth  them  their  proud- 
 
 [1  their  bracelets,  1607.]  [-  fine,  and  costly,  1G07.] 
 
 [••i  folks,  1G07.]  ['  iiuinner,  1G07.] 
 
XXXV.]  ON    SAINT    STEPHEn"'s    DAY.  109 
 
 ness ;  else^  the  words  of  St  Paul  will  condemn  tliem  at  the 
 
 last  day.     I  say  no   more ;  wise  folks  will  do  wisely ;  the  Pride  in 
 
 words  of  St  Paul  are  not  written  for  nothing; :  if  they  will  do  and  Siting 
 
 ,      .       /.      T   1  T  1        forth  our- 
 
 aftcr  his  mind,  they  must  set  aside  then'  foolish  vardinsrals :  sfives  to  the 
 
 '  ■/  ^  ~  _  shew  of  the 
 
 but  if  they  will  go  forward  in  their  foohshness  and  pride,  n^n^'j^jg  =''"*" 
 the  reward  which  they  shall  have  at  the  end  shall  not  be 
 taken  from  them. 
 
 Here  is  a  question  to  be  moved.  Who  fetched  water  to 
 wash  the  child  after  it  was  born  into  the  world,  and  who  made 
 a  fire  ?  It  is  like  that  Joseph  himself  did  such  thino-s ;  for,  as  poverty 
 
 Til  1^  1  n  ^  11  1'-  1      join^fi  with 
 
 1  told  you  beiore,  those  fine  damsels  thought  it '  scorn  to  do  simplicity  is 
 
 •^  ,  .  o  ,  laudable. 
 
 any  such  thing  unto  j\Iary ;  notwithstanding  that  she  had 
 brought  into  the  world  the  Lord  over  heaven  and  earth. 
 
 Alack !   shall  we  murmur  and  grudge  against  God  when 
 we  be  in  distress  or  poverty  ?  Shall  we  cry  out  against  him, 
 seeing   that  Christ  the  Saviour   of  the   world    himself  was  Leam  of 
 handled  so  extremely  ?    Therefore  let  us  learn  to  be  patient  patiem  in 
 
 ,  ■"■  poverty. 
 
 in  all  our  troubles ;  let  us  be  content  with  all  that  God  shall 
 send  us :  if  we  do  s6,  he  wUl  plenteously  reward  us  in  ever- 
 lasting life. 
 
 This  day,  on  which  our  Saviour  was  come  into  the  world, 
 we  were  made  one  flesh  with  the  Son  of  God.      Oh,  what  a  as  many  of 
 great  honour  is  this  unto  us  !    Which  honour  exceedeth  the  i"'  chri!t'are 
 dignity  of  the  angels.      For  though  the  angels  are  better  in  fle^sh^?i"th  the 
 substance,  yet  we  are  better  in  the  benefit :  for  "  Christ  took 
 not  upon  him  the  nature  of  angels,  but  he  took  our  nature 
 upon  liim,"  man's  natm'e,  I  say.    Oh,  what  an  exceeding  thing 
 is  this !  Oh,  how  much  are  we  bound  to  give  him  thanks  for 
 these  his  profound  and  inestimable  benefits !  We  read  a  story*, 
 (take  it  as  you  will,  though  it  be  not  a  true  story :)  The  devil  a  men-y  taie 
 came  once  into  the  church  whilst  the  priest  was  saying  mass ;  not'ed.^ '° 
 and  when  he  was  at  these  words,  £!t  homo  /actus  est,  the 
 devil  looked  about  him,  and  seeing  no  man  kneel  down,  or 
 bow  his  knees,  he  strake  one  of  them  in  the  face,  saying, 
 ♦'  What !   will  you  not  reverence  him  for  this   great  benefit 
 wliich  he  hath  done  unto  you  ?    I  tell  you,  if  he  had  taken 
 
 [3  otlierwise,  1607.] 
 [6  when,  in  the  editions,  except  1607.] 
 [V  great,  1607.] 
 
 [8  The  story  is  read,  among  other  places,  in  Ludolph  Saxo,  do  Vita 
 Christi,  par.  i.  c.  xviii.  h.  Lugdun.  1510.] 
 
110  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 upon  liim  our  nature,  as  lie  liatli  taken  upon  him  yours,  we 
 would  more  reverence  him  than  ye  do,"  This  story  is  pret- 
 tily devised ;  for  we  should  reverence  him  ;  we  should  honour 
 him,  and  shcAv  ourselves  thanlcful  for  his  inestimable  benefits 
 that  he  hath  shewed  upon  us  miserable  wretched  sinners,  in 
 taking  upon  liim  our  nature. 
 Christ  was  Now  tlic  samo  Christ  was  born,  as  this  day,  of  the  virgin 
 
 man  without  Mary,  vcry  man  except  sin ;  for  sin  hath  not  defiled  his 
 flesh :  for  he  was  not  begotten  of  the  seed  of  man,  after  the 
 manner  of  other  men,  but  by  the  power  of  the  Holy  Ghost. 
 Mary^  was  his  very  natural  mother,  and  he  was  born  to  that 
 end  that  he  might  deliver  us  from  our  sins  and  wickedness. 
 To  whom,  with  God  the  Father,  and  the  Holy  Ghost,  be 
 praise  and  honour  everlastmgly,  world  without  end !    Amen. 
 
 [1  And  Mary,  1571.] 
 
XXXVI.]  ox    SAIXT    JOHN    EVANGELISt's    DAY.  Ill 
 
 A    SERMON    PREACHED   BY   MASTER    HUGH    LATIMER,   ON 
 
 SAINT  JOHN  EVANGELIST'S  DAY,  AT  GRIMSTHORPE, 
 
 ANNO  1552. 
 
 LUKE  II.  [8—12.] 
 
 And  there  were  in  the  same  region  shepherds  abiding  in  the  field, 
 and  watching  tlieu'  flock  by  niglit.  And,  lo,  the  angel  of  the  Lord 
 stood  hard  by  them,  and  the  brightness  of  the  Lord  shone  round 
 about  them,  and  they  were  sore  afraid.  But  the  angel  said  imto  The  birth  of 
 them.  Be  not  afraid ;  for,  behold,  I  bring  you  tidings  of  great  joy,  ""'  * 
 that  shall  come  unto  all  the  people ;  for  unto  you  is  born  this  day 
 in  the  city  of  David  a  Saviour,  which  is  Christ  the  Lord.  And  take 
 this  for  a  sign,  you  shall  find  the  child  swaddled  and  laid  in  a 
 manger,  &c. 
 
 Yesterday  I  entreated  somewhat  of  the  nativity  of 
 Christ  our  Saviour.  And  you  have  heard  by  v^hat  occasion 
 Mary,  his  mother,  came  to  Bethlehem  with  her  husband 
 Joseph,  namely,  to  shew  obedience,  as  all  subjects  ought  to 
 do,  to  their  governors.  You  hear  what  good  chance  she 
 had  in  that  she  was  obedient ;  and  so  all  those  that  be  obe-  obedience  is 
 dicnt  to  their  rulers  and  governors,  according  to  the  ordi-  before^God. 
 dance  of  God,  they  shall  have  good  speed.  Now  what  hap- 
 pened unto  Mary?  She  brought  forth  the  Saviour  of  the 
 world.  Oh,  what  good  chance  was  this !  And  here  we  learn, 
 that  it  is  a  good  thing  for  every  one  to  keep  him  in  that 
 order  as  God  hath  appointed  him.  Mary  with  her  husband 
 Joseph  were  subjects,  and  therefore,  in  doing  their  duties, 
 in  obeying  the  magistrate,  they  pleased  God :  which  ensample 
 of  Mary  and  Joseph  should  occasion  all  us  to  follow  them  in 
 their  doing ;  and  if  we  do  so,  we  shall  please  God.  There 
 is  one  thing  I  did  forget,  the  last  time  when  I  spake  of  obe- 
 dience, which  is,  an  objection  that  some  do  make,  when  they 
 are  required  to  do  thou*  duties  to  the  magistrates.  I  told 
 you  at  that  time,  that  we  must  bear  willingly  those  burthens 
 which  are  laid  upon  us,  considering  that  God  commanded  us  -wiiat  true 
 so  to  do :  and  then,  again,  that  he  hath  delivered  us  from  "  ^  "'"'''' ''" 
 that  great  burthen  of  our  sins,  which  should  have  thrust  us 
 into   everlasting  damnation ;  willing  and  commanding  us  to 
 
1  1  2  SERMON    PKEACHED    AT    GIUMSTHORPE  [sERM. 
 
 bear,  with  a  good  will,  such  little  burthens  as  the  magistrates 
 
 shall  lay  upon  us.     Again,  I  told  you,  at  the  same  time,  that 
 
 All  such  as     whosoever  bearcth  with  a  good  will  the  common  burthen  of 
 
 bear  willingly  "^  .  •in 
 
 o'rthe  rea?m  ^^"^  rcalm,  tlioy  shall  be  blessed  m  all  thmgs :  it  shall  not  be 
 happytn  ^  diminishing  of  their  stocks,  but  it  shall  be  rather  an  in- 
 theirneed.     crcaso  than  a  diminishing. 
 
 Now  Cometh  the   objection  that  some  make :  they  say, 
 A  carnal  and  "To  bear  the  common  burthen  is  not  an  increase,  but  a  dimi- 
 
 worldly  ob- 
 jection,        nishing   and  hurt;   for   there  hath    been   many   burthens  in 
 
 England,  as  the  burthens  of  the  fall  of  money  :  therefore  that 
 
 is  not  so  as  you  say ;  for  I  know  that  some  have  lost  so 
 
 much,  that  they  cannot  recover  the  same  again  so  long  as 
 
 they  live."     And,  indeed,   I  know  myself  a  man  that  lost 
 
 eight  score  pounds  by  the  fall  of  money  ;  yet  as  for  that 
 
 man,  he  took  it  Avell,  and  I  doubt  not  but  God  will  work  with 
 
 him,  so  that  it  shall  be  nothing  to  his  hurt.      But  to  answer 
 
 this  carnal  man,  which  maketh  such  a  carnal  objection  against 
 
 the  promise  of  God :  I  deny  not  but  that  there  be  some, 
 
 which  indeed  shall  never  recover  that  which  they  have  lost. 
 
 But  I  tell  you  what  is  the  cause  :  the  cause  is  not  in  God, 
 
 or  in  his  promises  or  fidelity,  but  the  fault  is  in  themselves. 
 
 God  suffereth  As  thus :  vou  must  Understand  that  where  God  requireth  a 
 
 not  the  obe-  .  "^  -n   i  •       i  •   i  i        •it  •   ^ 
 
 dient  person  thinff  to  DO  done,  he  Will  have  it  done  with  a  good-will,  with 
 
 to  pensh.  o  '  o 
 
 a  merry  heart,  with  a  loving  countenance.  Now  there  be 
 many  of  us  which  do  it  indeed,  but  with  cursing  and  banning ; 
 so  that,  though  they  be  no  rebels  outwardly,  yet  they  rebel 
 in  their  hearts.  Unto  such  fellows  God  is  not  bound  to  keep 
 his  promise,  for  he  made  them  no  promise ;  but  unto  them 
 that  do  it  with  a  wilhng  heart,  and  loving  countenance,  he 
 hath  promised  increase.  And  they  that  do  it  with  an  ill 
 will,  they  rather  provoke  God  to  anger,  than  that  they 
 should  receive  any  benefit  of  him.  For  St.  Paul  commandeth 
 Rom.  xiii.  us  to  obey  the  magistrates,  Non  j^ropter  iram,  sed  j^roj^tei' 
 conscientiam,  "  Not  for  fear  of  their  punishment,  but  rather 
 for  conscience  sake,  for  God's  sake,  in  respect  of  God,  of 
 whom  we  have  all  things,  who  willeth  us  to  do  so."  So  that 
 they  that  do  it  with  an  ill  will,  and  afterAvard  having  no  in- 
 crease, are  not  able  to  recover  again,  the  fault  is  in  them- 
 selves, and  not  in  God;  for  they  obey  not  for  conscience 
 sake,  as  St  Paul  would  have  them  do,  but  rather  for  fear  of 
 punishment. 
 
VI.]  ox    SAINT    JOHN    EVANGELISt'^S    DAY.  113 
 
 Yesterday,  also,   I   shewed  you   the  commodities  which  Thesreat 
 
 commodities 
 
 we    receive    by    the    coming    of    Christ ;     and,    again,    the  p^f^''^  ^^e 
 
 discommodities  if  he  should  not  have  come ;  namely,  that  we  ch"ut5  °^ 
 
 should  have  been  lost  for  ever,  world  without  end.     To  this 
 
 end  I  spake  of  such  things,  to  give  you  occasion  to  consider 
 
 his  goodness  and  wonderful  benefits,  and  to  shew  yourselves 
 
 thankful  towards  him.     Further,  I  shewed  you  what  he  was 
 
 before  he  took  our  vile  nature  upon  him ;  namely,  the  eter-  chnst  taketn 
 
 ^  ''  our  sms  upon 
 
 nal  Son  of  God  the  Father;  begotten  before  the  world  ^'^^to^^eii- 
 began ;  equal  to  his  Father  in  power  and  dignity  :  he  ^^l  ^"^f  °^ 
 took  our  vile  nature  upon  him,  was  made  very  man,  to  the 
 end  that  he  might  dehver  man  from  the  curse  of  God  and 
 eternal  damnation.  Then,  I  shewed  you  what  we  be  without 
 God,  without  this  Saviour ;  namely,  cursed  and  banished  out 
 from  everlastino;  hfe  to  everlasting  damnation.  This  we  are, 
 without  him,  of  our  own  nature  ;  for  we  can  do  nothing  but 
 commit  sin,  and  are  not  able  to  make  amends  for  the  least 
 sin  that  we  commit :  but  he,  our  Saviour,  I  say,  hath  made 
 satisfaction  upon  the  cross  for  the  sins  of  all  mankind.  Then, 
 again,  I  told  you  how  we  should  follow  the  ensample  of 
 David,  which  when  he  considered  the  great  benefits  of  God, 
 burst  out  in  these  words,  saying.  Quid  retribuam  Domino  psai.  cxvi. 
 pro  omnibus  quce  tribuit  mihi  ^  "  What  shall  I  give  imto 
 the  Lord  for  all  that  which  he  hath  given  unto  me?"  Then 
 he  concludeth  and  saith,  Accipiam  calicem  salutaris,  "  I 
 will  take  the  chahce  of  health ;"  that  is,  I  will  bear  all  the 
 crosses  which  the  Lord  shall  lay  upon  me.  And  so  we  must 
 do  when  we  consider  the  great  benefits  which  God  hath  done 
 unto  us :  then  we  must  be  content  with  all  om*  hearts  to  bear  we  must 
 
 submit  our- 
 
 such  crosses  as  he  shall  lay  upon  us,  and  to  shew  ourselves  reives  to  the 
 
 d       i.  '  Will  and  plea- 
 
 thankful  with  a  godly  and  honest  hfe,  for  that  he  suffered  ^^^^^°^ 
 
 for  us ;  which  passion  he  suffered,  not  compelled  thereunto, 
 but  willingly  he  suffered  it,  moved  by  that  great  love  which 
 he  bare  towards  us.  Therefore,  let  us  shew  ourselves  thank- 
 ful :  let  us  take  all  calamities  and  miseries  that  he  shall  lay 
 upon  us  wilhngly :  and  in  all  these  crosses  let  us  call  upon 
 him,  and  take  in  good  worth  whatsoever  it  shall  please  him 
 to  lay  upon  us.  This  is  the  chiefest  honour  that  we  can  do 
 unto  him. 
 
 Now  let  us  a  httle  better  consider  his  poverty,  which  he 
 suffered  as  soon  as  he  was  born.     We  read  not  that  Mary 
 r  -1  8 
 
 |_LATIMER,  II. J 
 
114  SERMON     PREACHED    AT    GRIMSTIIORPE  [sERM. 
 
 his  mother  had  any  midwife  when  she  was  dehvered  of  him. 
 And  here  wo  have  occasion  to  speak  of  midwives.  The  same 
 office  of  a  midwife  is  a  necessary  office ;  but  I  would  wash  the 
 bishops^  would  see  better  unto  them,  that  they  might  be 
 better  instructed  in  God's  word :  for  no  doubt  these  mid- 
 Midwives  are  wivos  are  the  occasion  of  much  superstition  and  dishonourino; 
 
 superstitious.  _  ^  _  ^  o 
 
 of  God.  The  fault  is,  because  they  are  not  instructed  in  the 
 word  of  God ;  and  therefore,  when  the  women  be  in  tra- 
 vailing, and  so  in  peril  of  their  lives,  they  cause  them  to  call 
 upon  our  Lady :  which  no  doubt  is  very  idolatry,  and  dis- 
 honouring of  God ;  for  we  ought  not  to  call  upon  any  crea- 
 ture ;  we  must  call  only  upon  God  alone ;  unto  him  only 
 pertaineth  that  honour. 
 
 Further,  I  told  you  that  our  Saviour  Christ  was  formed 
 Mary  was  and  framed  of  the  most  poorest  flesh ;  and  he  became  the 
 mother  of     uatural  son  of  Mary,  and  she  also  was  his  natural  mother. 
 
 Christ.  '' 
 
 Joan  Butcher  I  told  vou,  the  last  time,  of  one  Joan  of  Kent^,  wliich  was  in 
 
 of  Kent  was  «/         '  '  ' 
 
 an  heretic,  ^j^jg  fooUsli  opiniou,  that  slio  should  say  our  Saviour  was  not 
 very  man,  and  had  not  received  flesh  of  his  mother  Mary  ; 
 and  yet  she  could  shew  no  reason  why  she  should  believe  so. 
 Her  opinion  was  this,  as  I  told  you  before.  The  Son  of  God, 
 said  she,  penetrated  through  her,  as  through  a  glass,  taking 
 no  substance  of  her.  But  our  creed  teacheth  us  contrariwise  ; 
 for  we  say,  Natus  ex  Maria  Virgine,  "  Born  of  the  Virgin 
 Mary :"  so  this  foohsh  woman  denied  the  common  creed,  and 
 said  that  our  Saviour  had  a  phantastical  body ;  which  is  most 
 untrue,  as  it  appeareth  evidently  in  the  epistle  to  the  He- 
 
 christtook    brews,  where  St  Paul  plainly  saith,  that  Christ  was  made  of 
 
 flesh  of  the  r  J  ' 
 
 virgin  Mary,  the  womau,  that  he  took  his  flesh  from  the  woman.  And 
 though  Mary  had  a  prerogative,  as  she  had  indeed,  namely, 
 that  she  knew  no  man,  that  she  was  a  virgin ;  yet  her  pre- 
 rogative took  not  away  the  very  humanity  of  Christ.  She 
 alone,  above  all  other  women,  had  this  prerogative,  to  be  a 
 
 [1  Midwives  used  to  be  licensed  by  the  archbishop,  or  bishop  of 
 the  diocese ;  and  the  terms  of  the  oath  administered  at  the  time  of 
 granting  a  licence  to  the  parties  who  exercised  the  "necessary  office" 
 alluded  to  by  the  preacher,  would  indicate  that  they  required  to  be 
 looked  after.  Strype,  Ann.  of  Refonnat.  ii.  ii.  pp.  242,  et  seq.  Oxf. 
 Edit.;  Book  of  Oaths,  pp.  191,  et  seq.    Lend.  1G89.] 
 
 [2  Full  particulars  are  given  of  this  person  and  of  her  opinions,  in 
 Hutchinson's  Works,  pp.  2,  et  seq.,  145,  et  seq.   Park.  Soc.  Edit.] 
 
XXXVI.]  ON    SAINT    JOHN     EVANGELISt's    DAY.  115 
 
 virgin,  and  yet  to  bring  forth  a  child :  the  Holy  Ghost  did 
 supply  the  office  of  a  father ;  she  was  filled  with  the  Holy 
 Ghost :  but  he  was  her  natural  son  in  all  other  points ;  but 
 yet  this  his  humanity  was  preserved  from  all  sin  and  wicked- 
 ness. In  all  other  things  he  was  very  man,  and  she  his  very 
 natural  mother.  And  no  doubt  she  had  a  great  belly,  as  it 
 appeared  in  the  first  chapter  of  Matthew,  where  the  evan- 
 gehst  saiih,  Inventa  est  gravida,  "She  was  found  with  child;"  Matt.  i. 
 and  so  Joseph  seeing  it,  could  not  but  suspect  her,  and  there- 
 fore was  minded  to  go  away  from  her,  if  he  had  not  been 
 admonished  by  the  angel :  but  being  in  this  perplexity,  the 
 angel  came  unto  him,  saying,  Ne  timeas,  "  Fear  not,  Joseph, 
 for  that  which  is  conceived  in  her  is  of  the  Holy  Ghost.  She 
 shall  bring  forth  a  son,  and  thou  shalt  call  liis  name  Jesus." 
 So  here  appeared  plainly  that  Mary  was  big  with  child,  after 
 the  manner  of  all  other  women :  for  we  may  not  make  him 
 a  phantastical  body,  but  a  very  body,  having  flesh,  blood, 
 and  bones,  as  our  bodies  have ;  and  I  think  that  Mary  tra- 
 vailed after  the  manner  of  other  women.  I  doubt  not  but 
 she  had  pains  as  other  women  have ;  for  I  think  she  was 
 obedient  unto  that  law,  which  was  made  by  God  himself. 
 In  dolore  paries  filios  tuos,  "  In  sorrow  and  pain  thou  shalt  cen.  ui 
 bring  forth  thy  childi'en."  For  she  kept  other  laws  too, 
 to  which  she  was  not  bound,  to  which  she  had  no  need; 
 as  of  purification ;  and  he  of  circumcision :  so  that  it  is  to 
 be  pre-supposed,  seeing  she  obeyed  other  laws,  she  obeyed 
 tliis  law  too,  to  shew  and  to  signify  unto  the  whole  world 
 her  obedience.  Therefore  they  that  will  go  about  and  say 
 that  she  brought  him  forth  without  pain,  not  after  the 
 manner  of  other  women,  they  seem  to  do  more  hurt  than 
 good :  for  so  we  might  come  in  doubt  whether  he  had  a 
 very  body  or  not. 
 
 Now  the  evangehst  saith  there  was  no  place  in  the  inn, 
 they  had  no  room  to  refresh  themselves:  for  the  innkeepers 
 took  only  those  Avliich  were  able  to  pay  for  their  good  cheer ; 
 they  would  not  meddle  with  such  beggarly  folk  as  Joseph 
 and  Mary  his  wife  were.  And  here  we  may  learn,  by  the 
 ensample  of  Joseph  and  Mary,  to  take  all  things  in  good  part,  wemust 
 
 ■•■  -T  •/  '  ^         ^        O  O  1  ^  bearpatiently 
 
 and  to  be  content  with  poverty  and  miseries.      Let  us  follow  an  adversity. 
 their  ensample.     We  read  not  that  they  grudged  or  mur- 
 mured against  God ;  but  they  were  content  to  take  all  things 
 
 8—2 
 
116  SERMON    PREACHED    AT    GRIMSTHORPE  [SERM. 
 
 in  good  worth,  though  they  could  get  never  a  lodging  in  the 
 whole  city ;  so  that  they  were  fain  to  take  a  stable  there, 
 to  repose  themselves.  And,  as  some  writers  say,  it  was  a 
 common  stable  in  the  market-set',  as  some  towns  have  com- 
 mon stables  for  the  folk  that  come  to  the  market ;  for  they  are 
 not  able  to  spend  money  in  the  inn,  and  therefore  they  set 
 their  cattle  there^  But  this  is  no  certainty,  whether  it  was 
 such  a  common  stable  or  not ;  but  this  is  certain  that  they 
 were  in  great  poverty  and  misery ;  no  doubt  of  that.  There- 
 fore, you  poor  folk,  comfort  yourselves  with  this  ensample, 
 though  you  have  no  houses  after  your  mind :  consider  that 
 Mary,  the  mother  of  Christ,  lacked  a  lodging,  and  that  in  her 
 greatest  need.  But  I  tell  you  where  you  may  have  houses 
 enough,  and  that  good  cheap ;  for  little  money  you  may  have 
 
 johnxiv.  them.  In  domo  Patris  mei  sunt  multce  hahitationes ;  "In 
 the  house  of  my  Father  be  many  dwelling-places."  There 
 you  may  have  them,  they  are  offered  you  in  Christ,  and 
 through  Christ;  ye  need  not  to  give  money  for  them.  There- 
 fore, I  would  not  have  you  in  any  wise  to  grudge  or  murmur 
 
 If  we  trust  in  bccausc  v c  lack  houses  ;  for  no  doubt,  if  we  will  be  content 
 
 God  and  be  .  •^  '  ' 
 
 sharnlek^"^^  with  that  that  God  sendeth  unto  us,  and  be  thankful  unto 
 nothing.       \\\Ya,  houscs  or  no  houses  in  this  world,  we  shall  be  sure  that 
 we  shall  lack  no  houses  in  the  other  world. 
 
 Now  you  hear  how  Mary,  the  mother  of  Christ,  brought 
 
 forth  her  son  into  tliis  world  in  a  stable.     But  here  I  would 
 
 not  have  you  to  think  that  Mary  was   saved  because   she 
 
 Mary  was     brouglit  fortli  Christ ;  no,  not  so.     She  was  saved  because 
 
 saved  by  ~ 
 
 chrfst'"^ '"  ^^^^  believed  in  him  ;  because  she  set  her  hope  and  confi- 
 dence in  him.  She  doubted  not  but  that  he  should  take 
 away  her  sins,  and  all  the  world's  sins ;  so  that  she  was  not 
 only  his  mother  after  the  flesh,  but  she  was  his  spiritual 
 mother :  she  behoved  in  him ;  she  seeketh  neither  salvation 
 by  her  own  works. 
 
 There  was  once  a  woman,  when  she  heard  our  Saviour 
 make  a  sermon,  she  thought  him  to  be  a  wonderful  man  : 
 she  could  no  longer  hold  her  tongue,  but  burst  out  into  these 
 
 Lukexi.  words,  Saying,  Beatus  venter  qui  te  portavit,  et  ubera  quce 
 suxisti;  "Blessed  is  that  womb  that  hath  borne  thee,  and 
 
 [1  Market-sted  or  place.] 
 
 [2  This  gloss  was   current  among  the  later  interpreters,  being 
 probably  borrowed  from  Peter  Comestor's  Historia  Evangelica.] 
 
XXXVI.]  ON    SAINT    JOHN    EVANGELISt''s    DAY.  117 
 
 happy  are  the  teats  that  gave  thee  suck  :"  that  is  to  say, 
 Happy  is  that  woman  that  hath  such  a  son.  But  what 
 answer  made  our  Saviour  unto  her  ?  Quin  imo  heati  qui 
 audiunt  verhum  Dei,  et  custodiunt  illud ;  "But  blessed  are 
 those  that  hear  the  word  of  God  and  keep  the  same."  For 
 Mary  was  not  justified  nor  saved  because  she  was  his  natural 
 mother ;  for  if  she  had  not  beUeved  in  him,  she  should  never 
 have  obtained  the  fehcity  of  heaven :  though  she  was  a  sin- 
 gular woman,  yet  if  she  had  only  staid  at  that,  all  had  been 
 to  no  purpose.      But  she  was  otherwise  his  mother  with  be-  Mary  the 
 
 •  virffin  be- 
 
 lievins:  him  to  be  the  Son  of  the  eternal  God,  and  the  Saviour  lieved  in 
 
 .  .  i>  1     1        T-i        Chnst. 
 
 of  the  world,  according  to  the  promise  made  of  God  the  Fa- 
 ther himself  in  Paradise ;  namely,  that  "  the  Seed  of  the 
 woman  should  break  the  serpent's  head."  And  in  such  wise 
 all  we  may  be  the  mother,  sister,  and  bretliren  of  Christ. 
 
 Furthermore,  we  read  in  the  gospel  of  St  Matthew,  that  Markiu. 
 once  she  was  pricked  with  vain-glory ;  for  when  he  was 
 preaching,  she  came  and  would  needs  speak  with  him,  for  mke  vui. 
 she  would  have  been  known  to  be  his  mother :  which  doing 
 of  hers  no  doubt  had  a  smell  of  ambition  ^  And  it  is  good 
 for  us  to  know  such  things,  for  so  we  may  comfort  ourselves ; 
 when  we  hear  that  the  very  mother  of  Christ  had  sins,  and  Mary  sinned 
 
 ''  ,  .  and  was 
 
 yet  was  saved,  we  shall  be  saved  too.      God  is  as  merciful  as  saved,  and  so 
 
 J  '  shall  we  be. 
 
 ever  he  was :  so  we  shall  comfort  and  keep  ourselves  from 
 despair.  But,  I  pray  you,  what  answer  made  he  unto  her, 
 when  she  interrupted  his  sermon  ?  "  Who  is  my  mother  ? 
 And  who  are  my  brethren  ?  And  he  stretched  forth  his 
 hands  over  his  disciples,  and  said.  Behold  my  mother,  and 
 my  brethren:  for  whosoever  doth  my  Father's  will  that  is  He  that  doth 
 
 •J  ^  ^    ''  the  will  of 
 
 in  heaven,  the  same  is  my  brother,  sister,  and  mother."    Here  [^°'J'ind"'*' 
 you  see,  that  he  would  not  be  led  by  the  affections  of  his  ^^^^^" '° 
 mother,  and   set   aside   his   calling.      This   ensample   all  we 
 ought    to    follow,    and   specially   preachers  :    they  may   not 
 preach  after  affection ;  they  shall  not  rule  the  word  of  God, 
 but  they  must  be  ruled  by  the  same.     Likewise  we  read  in 
 the  gospel  of  John,  that  when  he  was  at  the  marriage  in 
 Cana  of  Galilee,  and  his  mother  too,  and  there  was  wine 
 lacking,  she  would  take  upon  her  to  appoint  him  what  he 
 should  do*,  saying,  Vinuni  non  habent;  "  They  have  no  wine,  Johnii. 
 thou  must  needs  help."    But  what  answer  made  he  unto  her  ? 
 
 [3  See  Vol.  I.  p.  383,  note.]  [*  See  Vol.  i.  p.  515.] 
 
118  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 Mulier,  quid  mihi  est  tecum  ?  "  Woman,  what  have  I  to  do 
 
 with  thee  ?     Shall  I  be  at  your  commandment  ?"     Here  you 
 
 see  that  Christ  would  not  bear  with  his  mother  in  her  folly. 
 
 Preachers     Which  cusample  we  ouo;ht  to  follow :  we  shall  not  bear  or 
 
 must  rebuke  .  .         .  ,        . 
 
 sin  openly,  comfort  any  man  m  his  sms  and  wickedness,  but  admonish 
 him ;  nor '  flatter  him  against  our  conscience,  as  some  do, 
 which  will  not  displease,  but  rather  allow  things  against  their 
 own  conscience.  But  our  Saviour  did  not  so ;  he  would  not 
 bear  with  his  own  mother :  therefore,  as  I  told  you  before, 
 she  was  not  only  his  carnal  mother,  but  by  faith  she  believed 
 
 By  faith  we   in  him.     And  so  ought  we  to  do,  if  we  will  be  saved :  for 
 
 are  made  the  ...  .  . 
 
 mother  and    whou  WO  bclieve  lu  him,  undoubtedly  then  we  conceive  Christ ; 
 
 brethren  of  .  . 
 
 Christ.  then  we  be  his  mother;  then  we  shall  reign  with  him  world 
 without  end. 
 
 Now  foUoweth  in  the  text,  "  And  there  were  shepherds 
 in  the  same  region,"  &c.  You  know  there  is  a  common 
 saying,  Ignoti  nulla  cupido  ;  "  When  a  body  knoweth  not  a 
 thing,  he  desireth  it  not  greatly  :"  so  it  had  been  with  us, 
 if  this  birth  of  our  Saviour  should  have  been  hid  from  us ; 
 we  should  not  have  desired  the  same,  and  he  had  done  unto 
 us  no  good  at  all.  Therefore  it  must  needs  be  known ;  it 
 must  needs  be  opened.  Now  here  the  evangelist  beginneth 
 to  shew  to  whom  this  birth  was  opened  at  the  first,  and 
 through  whom  it  was  first  published ;  who  were  the  first 
 preachers ;  which  were  the  angels  of  God,  they  were  the 
 first  preachers.  And  here  you  may  perceive  what  is  the 
 office  of  the  angels  of  God,  namely,  to  serve,  to  keep  us ;  and 
 therefore  St  Paul  calleth  them,  administratorios  spiritus, 
 "  serving  spirits."  But  now  you  will  say,  how  chanced  it 
 that  the  angels  teach  not  us  as  well  as  they  did  the  shep- 
 herds ?  Sirs,  you  must  understand,  that  God  hath  appointed 
 another  oflfice,  other  officers,  which  shall  teach  us  the  way  to 
 heaven;  which  way  to  heaven  was  opened  first  by  the  angel. 
 He  told  the  shepherds  that  Christ  the  Saviour  was  born :  but 
 now  God  sheweth  unto  us  the  self-same  sermon  of  the  angel 
 by  and  through  his  ministers,  which  teach  us  the  same.  But, 
 I  pray  you,  to  whom  was  the  nativity  of  Christ  first  opened? 
 To  the  bishops,  or  great  lords  which  were  at  that  time  at 
 Bethlehem  ?  or  to  those  jolly  damsels  with  their  vardingals, 
 with  their  roundabouts,   or  with   their   bracelets  ?  No,   no  : 
 
 [1  not,  1671, 1572.] 
 
XXXVI.]  0.\     SAINT    JOHN"     KVANGELISt''s    DAY.  ]19 
 
 they  had  so  many  lets  to  trim  and  dress  themselves,  that  The  vanities 
 they  could  have  no  time  to  hear  of  the  nativity  of  Christ :  are  lets  that 
 their  minds  were  so  occupied  otherwise,  that  they  were  not  chnst. 
 allowed  to  hear  of  them.  But  his  nativity  was  revealed  first 
 to  the  shepherds :  and  it  was  revealed  unto  them  in  the 
 night-time,  when  every-body  was  at  rest;  then  they  heard 
 the  joyful  tidings  of  the  Saviour  of  the  world.  For  these 
 shepherds  were  keeping  their  sheep  in  the  night-season  from 
 the  wolf  or  other  beasts,  and  from  the  fox :  for  the  sheep  in 
 that  country  do  lamb  two  times  in  the  year-,  and  therefore 
 it  was  needful  for  the  sheep  to  have  a  shepherd  to  keep 
 them.  And  here  note  the  dihgence  of  these  shepherds :  for 
 whether  the  sheep  were  their  own,  or  whether  they  were 
 servants,  I  cannot  tell,  for  it  is  not  expressed  in  the  book ; 
 but  it  is  most  like  they  were  servants,  and  their  masters  had 
 put  them  in  trust  to  keep  their  sheep.  Now  if  these  shep- 
 herds had  been  deceitful  fellows,  that  when  their  masters  had 
 put  them  in  trust  to  keep  their  sheep,  they  had  been  drink- 
 ing in  the  alehouse  all  night,  as  some  of  our  servants  do 
 now-a-days,  surely  the^  angels  had  not  appeared  unto  them, 
 to  have  told  them  this  great  ioy  and   good  tidings.     And  servants 
 
 1.1111  ought  to  be 
 
 here  all  servants  may  learn  by  these  shepherds  to  serve  truly  <iii>.gent  in 
 
 "         .  "  .  ,  ^    their  master  s 
 
 and  diligently  unto  their  masters :  in  what  business  soever  service. 
 they  are  set  to  do,  let  them  be  painful  and  diligent,  like  as 
 Jacob  was  unto  his  master  Laban.  Oh,  what  a  painful,  faith- 
 ful, and  trusty  man  was  he !  He  was  day  and  night  at  his 
 work,  keeping  his  sheep  truly,  as  he  was  put  in  trust  to  do  : 
 and  when  any  chance  happened  that  any  thing  was  lost,  he 
 made  it  good,  and  restored  it  again  of  his  own.  So  likewise 
 was  Eleazarus  a  painful  man,  a  faitliful  and  trusty  servant. 
 Such  a  servant  was  Joseph  in  Egypt  to  his  master  Puti- 
 phar.  So  likewise  was  Daniel  unto  his  master,  the  king. 
 But,  I  pray  you,  where  are  these  servants  now-a-days  ? 
 Indeed  I  fear  me,  there  be  but  very  few  of  such  faithful 
 servants. 
 
 Now  these  shepherds,  I  say,  they  watch  the  whole  night, 
 they  attend  upon  their  vocation  ;  they  do  according  to  their 
 
 [2  Bis  pariebant  in  anno.  Augustin.  Qucest.  in  Genesira  Qucest. 
 95.  Oper.  Tom.  in.  col.  300.  Edit.  Bened.  Antwerp.  1700.  See  also 
 Jerome,  Qusest.  Hebraic,  in  Genes.  Oper.  Tom.  ii.  col.  535,  Edit. 
 Bened.  Paris,  1699,  Bochart,  Hierozoic.  Lib.  ii.  c.  46.] 
 
120 
 
 SERMON    PREACHED    AT    GRIMSTHORPE 
 
 [SERM. 
 
 Every  man 
 ought  to 
 attend  upon 
 his  office  and 
 calling. 
 
 Preachers 
 ought  to  be 
 careful  in 
 their  office 
 and  calling. 
 
 John  xxi. 
 
 The  spiritual 
 pastors  have 
 a  great 
 charge. 
 
 calling  ;  they  keep  their  sheep  :  they  run  not  hither  and 
 thither,  spending  the  time  in  vain,  and  neglecting  their  office 
 and  calling.  No,  they  did  not  so.  Here,  by  these  shep- 
 herds, all  men  may  learn  to  attend  upon  their  offices  and 
 callings.  I  would  wish  that  clergymen, — the  curates,  par- 
 sons, and  vicars,  the  bishops,  and  all  other  spiritual  persons, 
 would  learn  this  lesson  by  these  poor  shepherds ;  which  is 
 this,  to  abide  by  their  flocks  and  by  their  sheep,  to  tarry 
 amongst  them,  to  be  careful  over  them ;  not  to  run  hither 
 and  thither  after  their  own  pleasure,  but  to  tarry  by  their 
 benefices  and  feed  their  sheep  with  the  food  of  God's  word ; 
 and  to  keep  hospitality,  and  so  to  feed  them  both  soul  and 
 body.  For  I  tell  you  these  poor  unlearned  shepherds  shall 
 condemn  many  a  stout  and  great  learned  clerk :  for  these 
 shepherds  had  but  the  care  and  charge  over  brute  beasts, 
 and  yet  were  diligent  to  keep  them,  and  to  feed  them ;  and 
 the  other  have  the  cure  over  God's  lambs,  which  he  bought 
 with  the  death  of  his  Son,  and  yet  they  are  so  careless,  so 
 negligent,  so  slothful  over  them  :  yea,  and  the  most  part 
 intendeth  not  to  feed  the  sheep,  but  they  long  to  be  fed  of  the 
 sheep.  They  seek  only  their  own  pleasures,  their  own  pastimes, 
 they  care  for  no  more.  But  what  said  Christ  to  Peter  ? 
 What  said  he?  Peter,  amas  me  ?  "  Peter,  lovest  thou  me?"" 
 Peter  made  answer,  "Yes:"  "  Then  feed  my  sheep."  And  so 
 the  third  time  he  commanded  Peter  to  feed  his  sheep.  But 
 our  clergymen  do  declare  plainly  that  they  love  not  Christ, 
 because  they  feed  not  his  flock.  If  they  had  an  earnest 
 love  to  Christ,  no  doubt  they  would  shew  their  love ;  they 
 would  feed  his  sheep.  But  it  is  a  thing  to  be  lamented,  that 
 the  prelates  and  other  spiritual  persons  will  not  attend  upon 
 their  offices:  they  will  not  be  amongst  their  flocks,  but  rather 
 will  run  hither  and  thither,  here  and  there,  where  they  are 
 not  called ;  and,  in  the  mean  season,  leave  them  at  adventure 
 of  whom  they  take  their  living.  Yea,  and  furthermore,  some 
 will  rather  be  clerks  of  kitchens,  or  take  other  offices  upon 
 them  besides  that  which  they  have  already :  but  with  what 
 conscience  these  same  do  so,  I  cannot  tell.  I  fear  they  shall 
 not  be  able  to  make  answer  at  the  last  day  for  their  follies, 
 as  concerning  that  matter  :  for  this  office  is  such  a  heavy 
 and  weighty  office  that  it  requireth  a  whole  man.  Yea,  and 
 let  every  curate  or  parson  keep  his  cure  to  which  God  hath 
 
XXXVI.]  ON    SAINT    JOHN    EVANGELISt's    DAY.  121 
 
 appointed  him,  and  let  him  do  the  best  that  he  can ;  yet,  I 
 tell  you,  he  cannot  choose  but  the  devil  will  have  some :  for 
 the  devil  sleepeth  not ;  he  goeth  about  day  and  night  to 
 seek  whom  he  may  devour.  Therefore  it  is  need  for  every 
 godly  minister  to  abide  by  his  sheep,  seeing  that  the  wolf  is 
 so  near ;  and  to  keep  them,  and  withstand  the  wolf.  Indeed, 
 there  be  some  ministers  here  in  England  which  do  no  good 
 at  all ;  and,  therefore,  it  were  better  for  them  to  leave  their 
 benefices,  and  give  room  unto  others. 
 
 Again,  I  will  not  be  so  precise,  but  I  say  a  man  may  be  how  and 
 away  from  his  benefice  for  a  Uttle  while,  having  urgent  and  manner 
 
 w  '  O  O  spiritual 
 
 lawful  causes ;  yet  I  would  not  allow  him  to  tarry  long :  for  "o^^hjj^ 
 a  curate  or  whatsoever^  he  be,  having  a  cure  committed  unto  benefices. 
 him  of  God  to  feed,  cannot  be  from  them  with  a  safe  con- 
 science.    He  may  not  run  hither  and  thither  after  his  own 
 pleasure,  but  must  wait  upon  his  office :  for,  no  doubt,  the  Preachers 
 devil  will  be  wonderful  busy  when  the  preacher  or  curate  is  long  absent 
 from  his  cure.     Moses,  that  worthy  man  and  faithful  minister  flocks. 
 of  God,  was  away  from  his  people,  which  was  to  him  com- 
 mitted, but  two  days ;  but  what  came  of  it  ?    Marry,  they 
 committed  idolatry  in  his  absence :  this  came  of  it ;  which, 
 no  doubt,  they  would  not  have  done,  if  he  had  been  present : 
 yet  he  was  not  faulty,  for  he  was  called  by  God  himself. 
 I  would  wish  all  curates  and  parsons  would  tarry  at  their 
 cures,  till  they  be  called  from  it  as  Moses  was  called :  for 
 certain  it  is,  that  as  many  as  perish  in  his  absence,  he  must 
 make  answer  for  them  before  God.     Si  non  locutus  fueris ;  Ezek.  xxxiii. 
 "  If  thou  dost  not  reprove  them,  if  thou  dost  not  teach  them, 
 they  shall  die,  but  I  will  require  their  blood"  at  thy  hand," 
 saith  God.     Again,  if  thy  parish  be  stout  and  hard-necked, 
 and  will  not  hear  the  word  of  God,  nor  pass  of  it,  yet  the 
 curate  doing  that  which  pertaineth  unto  him  to  do,  he  is  dis- 
 charged before  God ;  and  their  blood  shall  be  upon  their  own 
 heads.     But   it  is  requu'ed  of   a   curate   to   be  with  them, 
 to  exhort  and  admonish  them.      Therefore  St  Peter   saith, 
 Pascite  quantum  in  vohis   est  gregem   Christi,   "  Feed   as  >  Pet.  v. 
 much  as  in  you  heth  the  flock  of  Christ."     Then  they  may 
 not  be   from  their  flock,  for  they  cannot  feed  them  being 
 absent :    and    therefore   those   fellows^  that  neglect    or    set 
 
 [1  whosoever,  1607.]       [2  their  blood  will  I  requii-e,  1607.] 
 [3  ministers,  1607.] 
 
122  SERMON    PREACHED    AT    GRTMSTIIORPE  [sERM. 
 
 aside  their  own  cures,  and  run  here  and  there  before  they 
 
 be  called,  are  no  doubt  in  great  danger;  and  they  do  against 
 
 the  ordinance  of  God.     Therefore  let  them  not  be  ashamed 
 
 to  learn  of  these  shepherds  here,  to  abide  by  their  flock, 
 
 till  such  time  as  God  shall  call  them,  lilce  as  he  called  these 
 
 shepherds.      I  will  not  say,  but  they  may  be  from  it,  but 
 
 no  longer  than  these  shepherds ;  that  is  to  say,  no  longer 
 
 All  that  fear  than  thev  have  lawful  business.     And  here  God  doth  con- 
 God  are  *'  .  t  ^  i  n  i       rt     i 
 
 accepted  of    sccratc   cverv   man's  vocation;    that   he   that   leareth   God, 
 
 God  though  «'  ' 
 
 they  be  poor,  lovcth  his  word,  and  hveth  according  unto  the  same,  he  shall 
 be  acceptable  unto  God ;  though  he  be  a  poor  shepherd,  or 
 cobbler,  that  is  not  the  matter. 
 
 The  evangelist  saith,  "  And  there  were  in  that  same 
 region  shepherds  abiding  in  the  field."  Oh,  what  fidehty 
 was  in  these  men!  They  would  not  deceive  their  masters, 
 or  put  their  sheep  in  jeopardy,  but  they  were  content  to 
 watch  all  the  whole  night.  And,  lo !  the  angel  of  the  Lord 
 stood  hard  by  them.  The  angel  of  God  was  a  preacher  at 
 that  time ;  the  people  and  audience  were  the  shepherds : 
 but  they  were  greatly  astonied ;  they  knew  not  what  God 
 intended  to  do.  But  the  angel  said  unto  them,  Nolite  timere, 
 "  Fear  not."  As  who  say,  "  Ye  have  no  cause  to  be  afraid, 
 when  you  know  how  the  matter  goeth ;  for  I  come  to  bring 
 
 Christ  is  the   you  word  that  the  light  is  come  into  the  world."     For  Christ 
 
 life  and  «  " 
 
 worid°^  the  is  the  hght,  the  life,  the  resurrection,  the  way  to  heaven ; 
 when  we  beUeve  in  him,  the  gates  of  hell  shall  not  prevail 
 against  us.  The  sermon  of  the  angel  was  this,  JEcce,  "Lo!" 
 When  this  word,  Ucce,  "  Lo,"  is  set  in  scripture,  then  ever 
 followeth  a  great  and  weighty  matter  after  it.  And  there- 
 fore he  required  audience  and  silence.  He  would  have 
 them  to  bear  it  away  and  note  it  well,  what  he  would  say 
 gosneiis  unto  tlicm:  Annuncio  vohis  gaudium  magnum;  "I  bring  you 
 ii tidings,  tidings  of  great  joy,  that  shall  come  to  all  people."  I  bring 
 you  good  news,  which  pertaineth  unto  all  the  world,  if  they 
 will  receive  it:  but  they  that  will  not,  if  they  refuse  the  oifer 
 of  God,  then  they  themselves  are  the  cause  of  their  own 
 damnation.     The  let  is  not  in  God,  but  in  themselves. 
 
 The  birth  of  Quia  voHs  natus  est  hodie,  "  Unto  you  is  born  this  day 
 
 in  the  city  of  David  a  Saviour."  This  was  a  good  angel, 
 and  he  was  already  in  the  state  of  salvation.  Therefore  he 
 saith,  "  Unto  you  is  born  a  Saviour."    He  saith  not,  Unto  us ; 
 
 The 
 glad 
 joyful 
 
XXXVI.]  ON    SAINT    JOHN    EVANGELISt''s    DAY.  123 
 
 for  the  good  angels  of   God  are  in   the  state   of  salvation 
 already.     Therefore  Christ  suffered  not  for  them,  nor  saved  Christ 
 them,    but    us.     As  for    the    other    angels,    the    angels    of  to  redeem 
 
 .  ,  ,  r,  ,     mankind. 
 
 darkness,  the  devil  I  say,  they  are  without  hope  oi  sal- 
 vation :  and  therefore  Christ  suffered  not  for  them,  but  only 
 for  mankind,  which  was  lost  by  the  craft  of  the  old  serpent 
 the  devil. 
 
 The  fall  of  the  devil  was  this.     When  Lucifer,  which  The  manner 
 was  at  the  same  season  the  greatest  angel  in  heaven,  when  Lucifer. 
 he  perceived  that  the  Son  of  God  would  become  man,  he 
 fell  into   such  an   enviousness  against  man,   and  in  such  a 
 hatred  and  proudness  against  God,  because  the  Son  of  God 
 would  not  take  his  nature  upon  him ;  he  fell  therefore  into 
 such  a  pride,  that  he  would  set  his  seat  above  God,  or  like 
 God,  saying,  Similis  ero  Altissimo,  "  I  will  be  like  unto  the  isai.  xiv. 
 Highest."     But  what  was  his  end  ?     He  was  cast  down  from 
 heaven,  he  and  all  his  fellows  with  all  their  whole  company. 
 And  here  they  be  amongst  us,  to  let  us  of  our  salvation,  and 
 to  occasion  us  to  sin  and  to  do  wickedly  before  the  face  of 
 the  Lord.     And  no  doubt  this  is  a  great  matter,  if  we  had 
 grace  to  consider  it,  and  to  beware  of  his  instinctions ;  for 
 he  knoweth  that  it  is  the  will  of  God  that  we  should  be 
 saved,  and   this   grieveth  him :    but  the   good   angels  they  The  angeis  in 
 rejoice  when  we  do  well,  when  we  receive  the  word  of  God  re^olce'for 
 and  follow  it;  but  the  devil  waxeth  sorry,  he  cannot  abide  The  devii  is  ' 
 that,  in  no  wise  ;  for  he  knoweth  that  if  we  should  receive  enemy  to  our 
 
 salvation. 
 
 God's  word,  it  should  be  to  the  destruction  and  hinderance  of 
 his  kingdom.  After  that  when  Christ  was  born  into  the 
 world,  he  did  what  he  could  to  rid  him  out  of  the  way ; 
 therefore  he  stirred  up  all  the  Jews  against  him :  but  after 
 that  he  perceived  that  his  death  should  be  our  dehverance 
 from  our  everlasting  death,  he  did  what  he  could  to  let  his 
 death ;  and  therefore  he  stirred  up  Mistress  Pilate,  which 
 took  a  nap  in  the  morning,  as  such  fine  damsels^  are  wont  to 
 do,  that  she  should  not  suffer  her  husband  to  give  sentence 
 against  Christ.  For,  as  I  told  you,  when  he  perceived  that 
 it  was  to  his  destruction,  he  would  let  it,  and  did  what  he 
 could  with  hand  and  foot  to  stop  it.  But  yet  he  was  not 
 able  to  disannul  the  counsel  and  purpose  of  God. 
 
 Further,   it   is   not   enough   to   beheve   Christ   to   be   a 
 [1  dames,  1607.] 
 
124  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 Saviour,  but  you  must  know  what  manner  of  Saviour  he  is ; 
 how  far  forth  he  saveth  :  and  therefore  you  must  understand 
 that  he  was  not  such  a  Saviour  as  Moses  was,  which  saved 
 the  people  of  Israel  from  hunger  and  thirst  in  the  wilderness, 
 Christ         but  could  not  deliver  them  from  everlasting;  death.     Christ 
 
 saveth  us  _  _  ^  y 
 
 from  sin  and  tliercforo,  our  Saviour,  is  such  a  Saviour  which  saved  us  from 
 eternal  damnation,  from  the  power  of  the  devil,  and  all 
 our  enemies.  The  angel  of  God  himself  shewed^  us  what 
 manner  of  Saviour  Christ  is,  in  the  first  of  Matthew,  saying, 
 Quia  salvum  faciei  populum  suum  a  peccatis  suis;  "  For 
 he  shall  save  his  people  from  their  sins."  So  we  must 
 believe  him  to  be  such  a  Saviour  which  released  us  from 
 our^  sins ;  as  well  our  original  as  actual  wickedness.  But 
 the  papists,  as  is  most  manifest,  make  him  but  half  a  Saviour : 
 for  they  think  that  they  with  their  good  works  must  help 
 him  to  save  them  half.      So  they  blaspheme  him,  and  take 
 
 Christ  is  3      away  his  dignity ;  for  he  only  hath  merited  with  his  painful 
 
 whole  and  </  o        </    '  ^  i/  r^ 
 
 only  Saviour,  passiou  to  be  a  Saviour  of  the  whole  world,  that  is,  to 
 deliver  all  them  that  beheve  in  him  from  their  sins  and 
 wickedness.  This  we  must  believe  undoubtedly,  that  he  was 
 born  into  this  world  to  save  mankind  from  their  sins.  Again, 
 we  must  not  only  believe  that  he  is  a  Saviour  of  mankind, 
 but  also  that  he  is  my  Saviour,  and  thy  Saviour.  I  must 
 have  such  a  trust  and  hope  in  him,  that  he  will  save  me 
 from  all  my  sin  and  wickedness:  so  every  man  must  have  a 
 special  faith.  We  must  apply  his  passion  unto  us,  every 
 one  to  himself.  For  when  it  is  not  applied  unto  us  with  a 
 special  faith,  it  is  to  no  purpose :  for  what  commodity  have 
 I,  when  I  believe  Christ  saved  St  Peter,  and  St  Paul,  and 
 other  good  men,  and  go  no  further  ?  Therefore  I  must  have 
 a  special  faith ;  I  must  beheve  that  he  saved  them,  and  also 
 will  save  me,  and  forgive  me  my  sins. 
 
 The  Jews  The  Jows,  that  same  obstinate   people,   think   that   the 
 
 look  for  _  '       ^  11' 
 
 manner  of     Mossias,  tlio  Saviour,  for  whom  they  long,  shall  be  a  great 
 
 poor^chr^t"  Tulcr  iu  this  world,  shall  have  the  swing  in  this  world ;  no 
 
 man  shall  be  able  to  withstand  him :   so  they  believe  that 
 
 their  Saviour  shall  be  a  great  king  in  the^  world ;  which  is 
 
 The  papists'    Contrary  to  the  most  holy,  infallible  word  of  God.     Again, 
 
 cHsu""      the   papists,   as   I   told   you   before,  make   him   but  a   half 
 
 Saviour :  for  they  think  and  beheve  that  Christ  is  a  Saviour ; 
 
 ['  sheweth,  1607.]      [2  all  our,  1571^  1572.]      [3  this,  1607.] 
 
XXXVI.]  ON    SAINT    JOHN    EVANGELISt's    DAY.  125 
 
 but  how  ?  ]\Iarry,  thus :  they  say  that  all  they  that  have 
 lived  well  in  this  world,  have  deserved  heaven  with  their 
 good  works ;  with  almsgiving,  and  other  such  works  merited 
 everlasting  life :  and  therefore,  when  they  die,  they  shall 
 be  received  of  Christ,  and  he  shall  give  them  everlasting  life, 
 which  they  in  their  life-time  have  deserved  with  their  own 
 deeds :  so  that  our  Saviour  shall  be,  after  their  sayings,  only 
 a  judge.  He  shall  judge  which  be  those  which  have  deserved 
 heaven,  and  them  he  shall  receive  into  everlasting  hfe ;  and 
 so  he  shall  give  unto  every  one  according  to  his  merits.  Such 
 a  Saviour  the  papists  make  him. 
 
 But,  I  pray  you,  if  it  should  be  so  as  they  say,  which  of 
 us  should  be  saved  ?  Whose  works  are  so  perfect  that  they 
 should  be  able  to  deserve  heaven  ?  For,  I  tell  you,  heaven 
 and  everlasting  life  is  a  more  precious  thing  than  can  be 
 deserved  with  our  doings,  with  our  outward  works.  And 
 therefore  the  papists  deprave  Christ,  and  spoil  him  of  his 
 honour  and  dignity :  for  he  is  another  manner  of  Saviour 
 than  they  fantasy  him  to  be;  for  he  reputeth  all  them  for 
 just,  holy,  and  acceptable  before  God,  which  beheve  in  him, 
 which  put  their  trust,  hope,  and  confidence  in  him :  for  by 
 his  passion,  which  he  hath  suffered,  he*  merited  that  as  many 
 as  beheve  in  liim  shall  be  as  well  justified  by  liim,  as  though 
 they  themselves  had  never  done  any  sin,  and  as  though  they 
 themselves  had  fulfilled  the  law  to  the  uttermost.  For  we, 
 without  him,  are  under  the  curse  of  the  law ;  the  law  con- 
 demneth  us ;  the  law  is  not  able  to  help  us  ;  and  yet  the 
 imperfection  is  not  in  the  law,  but  in  us :  for  the  law  itself 
 is  holy  and  good,  but  we  are  not  able  to  keep  it,  and  so 
 the  law  condemneth  us ;  but  Christ  with  his  death  hath  de-  Christ  hath 
 livered  us  from  the  curse  of  the  law.  He  hath  set  us  at  fromYhe 
 liberty,  and  promiseth  that  when  we  beheve  in  him,  we  shall  the  uw. 
 not  perish ;  the  law  shall  not  condemn  us.  Therefore  let  us 
 study  to  believe  in  Christ.  Let  us  put  all  our  hope,  trust, 
 and  confidence  only  in  him ;  let  us  patch  him  with  nothing : 
 for,  as  I  told  you  before,  our  merits  are  not  able  to  deserve 
 everlasting  life :  it  is  too  precious  a  thing  to  be  merited  by 
 man.  It  is  his  doing  only.  God  hath  given  him  unto  us  to 
 be  our^  dehverer,  and  to  give  us  everlasting  life.      0  what  a 
 
 [4  he  hath,  1571, 1572.]  [5  a  deliverer,  1607.] 
 
126 
 
 SERMON    PREACHED    AT    GRIAISTHORPE 
 
 [SERM. 
 
 Christ  was 
 found  lying 
 in  a  manger. 
 
 Christ  chose 
 poor  men  to 
 be  his  disci- 
 ples. 
 
 John  xvi. 
 
 We  enter 
 into  Christ 
 by  baptism. 
 
 joyful  thing  was^  this!  What  a  comfortahle  thing  is  it,  that 
 we  know  now  that  neither  the  devil,  hell,  or  any  thing  in 
 heaven  or  earth,  shall  be  able  to  condemn  us  when  we  beheve 
 in  Christ! 
 
 Now  to  our  matter.  The  angel,  after  he  had  told  them 
 these  good  tidings,  how  the  King  of  all  kmgs  was  born,  he 
 gave  them  a  sign  or  token  whereby  they  should  know  him ; 
 and  saith,  Rejyerietis  infantem  jacentem  in  proisepe,  "  Ye 
 shall  find  the  babe  lying  in  a  manger."  This  was  a  goodly 
 sign.  Indeed,  if  we  consider  the  matter  well,  it  was  enough 
 to  make  them  astonished,  and  to  cast  down  their  belief,  to 
 tell  them  first  of  a  great  Saviour,  and  then  to  say,  that  they 
 should  find  him  in  a  stable,  lying  in  a  manger.  But  the 
 wisdom  of  God  is  not  according  to  the  wisdom  of  this  world. 
 He  went  not  about  to  please  the  fooUsh  of  this  world,  but  his 
 counsel  was  to  deliver  the  world  by  his  Son ;  which  should 
 not  come  in  riches  and  great  pomp,  but  in  poverty  and  in 
 rags.  His  kingdom  in  this  world  should  be  a  weak  kingdom. 
 And  so  his  disciples  afterward  were  taken  out  of  the  lowest 
 sort  of  men.  They  were  poor  fishers,  and  the  most  vilest 
 men  in  this  world ;  as  St  Paul  saith,  Excrementa  mundi, 
 "  Outcasts  of  the  world."  And  so  shall  all  his  disciples  be, 
 all  they  that  will  be  saved  by  him;  and  specially  the 
 preachers  of  his  holy  word  shall  be  excrementa,  they  shall  be 
 outcasts.  When  they  will  go  about  to  reprove  sin,  as  a 
 preacher  should  do,  as  their  office  requireth,  arguere  mun- 
 dum  de  peccato,  "to  rebuke  the  world  of  sin;"  I  warrant 
 you  that  man  shall  have  little  favour  in  this  world.  So, 
 I  say,  God  hath  no  respect  of  persons :  though  they  be  vile 
 before  this  world,  and  counted  for  nothing,  yet  he  is  content 
 to  work  his  will  with  them  and  through  them,  as  here  in 
 these  shepherds  appeared :  though  they  were  poor,  yet  the 
 angel  opened  unto  them  such  things  which  were  hidden  from 
 these  glorious  prelates  and  stubborn  bishops,  which  in  all 
 time  do  but  little  good,  for  they  disdain  to  preach  Jesum 
 crucifixum. 
 
 Now,  like  as  he  was  born  in  rags,  so  the  converting  of 
 the  whole  world  is  by  rags,  by  things  which  are  most  vile  in 
 this  world.     For  to  go  to  the  matter  :  what  is  so  common  as 
 
 [1  is,  1571, 1572.] 
 
XXXVI.]  ON     SAINT    JOHN     EVANGELISx's    DAY.  127 
 
 water  ?  Every  foul  ditch  is  full  of  it :  yet  we  wash  our  re- 
 mission of  our  sins  by  baptism :  for  like  as  he  was  found  in 
 rags,  so  we  must  find  him  by  baptism.  There  we  begin ; 
 we  are  washed  with  water ;  and  then  the  words  are  added : 
 for  we  are  baptized  in  the  name  of  the  Father,  the  Son,  and 
 Holy  Ghost,  whereby  the  baptism  receiveth  his  strength. 
 Now  this  sacrament  of  baptism  is  a  thing  of  great  weight ; 
 for  it  ascertaineth  and  assureth  us,  that  like  as  the  water 
 washcth  the  body  and  cleanseth  it,  so  the  blood  of  Christ  our 
 Saviour  cleanseth  and  washeth  it  from  all  filth  and  unclean- 
 ness  of  sins.  So  likewise  go  to  the  Lord's  supper  :  when  the 
 bread  is  consecrated,  when  the  words  are  spoken  over  it, 
 then  it  is  such  an  office  that  it  beareth  the  name  of  the  body 
 and  blood  of  Christ.  Like  as  the  magistrates  because  of 
 their  office  are  called  Dii,  "  Gods ;"  so  the  bread  presenteth^ 
 his  body,  so  that  we  go  unto  it  worthily,  and  receive  it  with  He  that  re- 
 
 a  good  faith.     Then  we  be  assured  that  we  feed  upon  him  sacrament  in 
 
 .  .  ..  ,  .  faith  spirit- 
 
 spiritually.     And  like  as  the  bread  nourisheth  the  body,  so  "^"^i^g^.Jg'^'^' 
 
 the  soul  feedeth  upon  the  very  body  and  blood  of  Christ  by  {J^o^'j/o/^ 
 
 faith,  by  beheving  him  to  be  a  Saviour  which  delivered  man  ^'*"^'- 
 
 from  his  sin. 
 
 And  so  it  appeareth  that  we  may  not  seek  Christ  in  the 
 
 glistering  of  this  world :   for  what  is  so  common  as  water  ? 
 
 what  is  so  common  as  bread  and  wine  ?     Yet  he  promised 
 
 to  be  found  there,  when  he  is  sought  with  a  faithful  heart. 
 
 So  will  you  have  Christ  ?    Where  shall  you  find  him  ?    Not 
 
 in  the  jollities  of  this  world,  but  in  rags,  in  the  poor  people. 
 
 Have  you  any  poor  people  amongst  you  in  your  town  or 
 
 city  ?     Seek  him  there  amongst  the   rags,  there   shall   you 
 
 find  him.    And  I  will  prove  it  on  this  wise.     He  saith  himself 
 
 with  his  own  mouth,  "  Whatsoever  ye  do  to  these  httle  ones, 
 
 minimis,  that  do  ye  unto  me."     By  these  words  appeareth 
 
 manifestly,  that  whatsoever  ye  do  unto  the  poor  people  wliich 
 
 are  despised  in  this  world,  ye  do  it  to  himself.      Therefore  I 
 
 say  yet  again,  when  ye  wiU  seek  Christ,  seek  him  in  the  seek  christ 
 
 11---I  1  r.11  1  ,  among  the 
 
 rags,  seek  mm  m  the  manger  amongst  the  poor  lolk :  there'*  poor,  and 
 
 ,,    p  .  "len  you 
 
 you  shall  find  him.     But  you  must  imderstand  that  when  I  ^^^^  fi"'* 
 
 t/  «/  him. 
 
 speak  of  poverty,  I  speak  not  of  this  wilful  poverty  of  the 
 monks  and  friars ;  for  that  same  was  an  hypocritical  poverty ; 
 
 [2  representeth,  1571,  1572;  presented,  1584,  1596.] 
 [3  where,  1607.] 
 
128  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 that  same  poverty  was  full  of  all  manner  of  delicate  things. 
 Nihil  habeant,  et  tamen  omnia  habeant;  "They  had  nothing, 
 and  yet  they  had  all."  They  were  wise  enough ;  they  could 
 make  shift  for  themselves,  I  warrant  you :  therefore  I  speak 
 not  of  that  poverty ;  for  it  was  a  wicked,  abominable,  and 
 hypocritical  poverty.  But  I  speak  of  the  very  poor  and 
 needy  flock  of  Christ,  which  have  not  wherewith  to  live  in 
 this  world.  Those  I  would  have  you  to  refresh,  to  cherish, 
 to  help  them  with  your  superfluity.  Amongst  that  poor 
 company  seek  Christ,  and  no  doubt  you  shall  find  him. 
 The  con-  Nqw  to  make  an  end :  consider  what  I  have  said,  how 
 
 elusion  of  ,  1    •  1  •  -r» 
 
 this  Sermon,  dmst  was  bom,  m  what  poverty,  and  m  what  misery.  Ke- 
 member  what  manner  of  Saviour  he  is;  namely,  a  perfect 
 Saviour,  which  saveth  and  healeth  all  our  sorrows,  when  we 
 believe  in  him.  I  told  you  where  you  should  seek  him, 
 namely,  amongst  the  poor ;  there  he  will  be  found. 
 
 The  Almighty  God  give  us  grace  to  live  and  believe  so, 
 that  we  may  attain  to  that  felicity  which  he  hath  promised 
 by  his  Son,  our  Saviour!  To  whom,  with  God  the  Father 
 and  the  Holy  Ghost,  be  honour  world  without  end !   Amen. 
 
XXXVII.J  ox    TWELFTH     DAY.  129 
 
 A   SERMON    PREACHED    BY    MASTER    HUGH    LATI3IER    ON 
 TWELFTH  DAY,  AT  GRIMSTHORPE,  ANNO  1553. 
 
 MATTHEW  II.  [1,  2.] 
 
 When  Jesus  was  born  in  Bethlehem  in  Je\vTy,  in  the  time  of  Herod 
 the  king;  Behold,  there  came  wise  men  from  the  east  to  Jerusalem, 
 saying,  Where  is  he  that  is  born  king  of  the  Jews  ?  We  have  seen 
 his  star  in  the  east,  and  are  come  to  worship  him. 
 
 Eight  worshipful,  you  heard  the  gospel  read  before 
 you,  which  gospel  is  the  beginning  of  the  second  'chapter  of 
 Matthew,  and  it  comprehendeth  good  matters.  It  speaketh 
 of  the  Epiphany  of  Christ ;  how  our  Saviour  was  opened, 
 by  the  providence  of  God,  to  the  gentiles.  Notwithstanding, 
 I  intend  not  to  tarry  long  in  that  gospel,  or  to  entreat  of  it ; 
 for,  if  ye  remember,  I  promised  you  the  last  Sunday'  three 
 things :  first,  I  promised  you,  that  I  would  speak  generally 
 of  the  circumcision,  what  it  is,  and  what  it  signifieth:  secondly,  circum- 
 
 .  ^  p    ,T  •  •   •  If  c<        •  cision,  what 
 
 1  promised  you  to  speak  oi  the  circumcision  oi  our  baviour  it  is. 
 
 ^  ''  •'^  iii-'i      Circumcision 
 
 Christ,  and  how  it  chanced  that  he  would  be  circumcised :  of  Christ, 
 thirdly,  I  promised  you  to  speak  of  his  manhood.  Now  you 
 know,  at  the  same  time,  I  did  not  perform  my  promise, 
 because  I  had  no  time ;  therefore  I  intend  now,  by  the  help 
 of  God,  to  perform  that  which  I  then  promised.  But  yet, 
 because  the  gospel  containeth  so  good  matter,  I  cannot  go 
 over  it,  but  shew  you  certain  specialties  which  are  contained 
 in  it". 
 
 The  evangelist  Matthew  in  this  gospel  goeth  about  to 
 prove,  that  Jesus  was  tliis^  Messias  which  was  spoken  of  so  Jesus  Christ 
 
 ••■  -  _  -"^  IS  the  true 
 
 much  beforetimes  by  the  prophets :  and  this  he  doth,  by  the  Messias. 
 place  where  he  was  born,  namely,  at  Bethlehem ;  and  also 
 by  the  time,  namely,  when  Herod  was  king  over  the  Jews. 
 But  here  be  no  Jews ;  therefore  it  needeth  not  to  entreat  of 
 this  matter. 
 
 [1  The  Sunday  alluded  to  was  the  Feast  of  the  Circumcision: 
 but  the  semion  preached  on  that  occasion  does  not  seem  to  have  been 
 reported.] 
 
 [•■2  in  the  same,  1607.]  [3  the,  1607.] 
 
 [LATIMER,  II.J 
 
ISO  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 Furthermore,  here  we  shall  note  the  simphcity  and 
 heartiness  of  these  men,  which  came  a  great  way  out  of  their 
 countries,  where  the  prophet  Daniel  had  heen  beforetimes ; 
 for  no  doubt  but  they  had  learned  of  Daniel,  that  there 
 should  a  Messias  come.  Therefore  now,  when  they  perceived 
 by  the  star  that  he  is^  born,  they  are  ready  to  forsake  their 
 countries,  and  come  into  Jewry,  such^  a  great  way,  to  make 
 inquisition  for  him ;  and  there  go  very  simply  to  work, 
 casting  no  peril.     They  ask  openly  at  Jerusalem  for  him, 
 
 Matt.  ii.  saying,  Uhi  est  Rex  ?  "  Where  is  he  that  is  born  king  of 
 the  Jews  ?"  Here  you  must  understand,  that  after  Pompey 
 the  Great  had  subdued  the  Jews,  in  process  of  time  Herod 
 had  gotten  the  rule  over  them,  by  the  means  and  appointment 
 of  the  emperor :  which  Herod  was  not  a  Jew,  but  an  Idu- 
 mean ;  a  cruel,  wicked,  and  forecasting  man ;  for  he  trusted 
 
 Herod  feared  uot  constautl-y;  upou  tlio  Jcws.    Ho  was  ever  afraid  he  should 
 
 the  loss  of  . 
 
 Ji'skmgdom  bc  deprived  of  his  Idngdom.  Now  at  that  time,  when  this 
 wicked  man  had  the  rule,  these  wise  men  came  into  the  city, 
 and  inquired  for  the  king  of  the  Jews ;  and  openly  protested 
 their  faith  which  they  had  in  Christ.  They  were  notliing 
 afraid  of  Herod ;  for  they  had  such  a  trust  and  confidence  in 
 God,  that  they  Imew  he  was  able  to^  dehver  them  from  his 
 hands. 
 
 But  worldly-wise  men  will  say,  they  were  but  fools  to 
 put  themselves  in  danger*  without  need :  they  might  have 
 asked  for  him  secretly,  so  that  the  king  might  not  have 
 heard  of  it.  Such  is  the  wisdom  of  these ^  which  have  no 
 faith  nor  confidence  in  God :  they  will  not  abide  any  peril 
 for  God's  sake ;  they  seek  rather^  all  corners  to  hide  them- 
 selves in,  rather  than  they  will  profess  God's  word  openly. 
 I  pray  you  note  and  mark  well  then*  words :  they  say,  "  We 
 are  come  to  worship  liim ;  to  do  homage  to  him,  to  acknow- 
 ledge him  to  be  our  Lord."  Then,  again,  note  the  words  of 
 Herod:  he  saith  unto  them,  "Go  and  search  diUgently  for  the 
 child,  and  when  you  have  found  him,  bring  me  word,  that  I 
 
 Herod  was  a  may  como  and  worship  liim  also."  Lo  here,  what  a  fox  was 
 this  Herod !  Who  can  judge  of  man's  words,  except  God 
 which  knoweth  the  hearts  of  men  ? 
 
 [1  was,  1607.]  [2  being,  1607.] 
 
 [3  they  were  sure  he  would.]  [•*  such  danger,  1607.] 
 
 [5  those,  1607.]  [6  they  seek  all,  1607.] 
 
XXXVII.]  ox    TWELFTH    DAY.  131 
 
 Note  another  tiling,  wliich  is  this :  as  soon  as  this  was 
 pubhshecl,  that  these  strangers  were  come,  asking  for  the 
 king  of  the  Jews,  "  Herod  was  troubled,"  saith  the  text, 
 "  and  all  Jerusalem  with  him."  This  was  a  strano;e  thino;, 
 that  Jerusalem  should  be  troubled,  which  longed  so  long  time 
 for  that  king,  for  that  Messias,  for  that  Saviour.  But  they  The  lovers 
 were  even  as  we  are  :  they  cared  not  for  God's  word :  they  care  n.)t  for 
 
 relisioii. 
 
 sought  nothing  but  their  ease,  and  to  be  at  rest ;  they  cared 
 not  greatly  for  reUgion ;  they  thought,  if  we  receive  him,  we 
 shall  have  trouble  with  him,  therefore  it  is  better  for  us  to 
 leave  him,  and  to  let  him  alone,  rather  than  to  disquiet 
 ourselves  :  they  were  even  right  merchantmen ;  they  sought 
 nothing  but  to  save  their  substance  in  this  world ;  this  was 
 all  that  they  looked  for  :  therefore  they  were  troubled  when 
 they  heard  that  Christ  was  born. 
 
 Now  what  doth  Herod?  Forsooth,  he  calleth  all  the 
 bishops  and  learned  men,  and  inquireth  of  them  the  time  at 
 the  which  Christ  should  be  born.  They  were  well  seen  in 
 the  law  and  the  prophets,  after  the  letter,  and  therefore  by 
 and  bye  made  answer  unto  liim,  saying,  "  At  Bethlehem 
 Judah  he  shall  be  born ;"  for  so  it  is  written  in  the  fifth 
 chapter  of  Micah,  Et  tu,  Bethlehem  Juda,  "And  thou,  Beth-  Micahv. 
 lehem  Judah,  thou  art  not  the  least  concerning  the  princes  of 
 Judah ;  for  out  of  thee  shall  come  the  captain  that  shall 
 govern  my  people  Israel."  After  that  Herod  had  heard  this, 
 he  called  the  wise  men,  and  bade  them  that  they  shoidd  "  go 
 and  search  out  the  child,  and  when  they  had  found  him,  they 
 should  bring  him  word  again,  that  he  might  come  and  worship 
 liim  also."  0  what  a  fox  is  this !  There  hath  been  many 
 such  foxes  in  England,  specially  in  the  time  of  persecution ; 
 which  pretended  great  holiness  and  zeal  to  God-ward  with 
 their  wilP,  but  their  hearts  are  poisoned  with  the  cruelty  of 
 Herod. 
 
 Now  as  soon  as  they  were  out  of  the  city,  the  star  ap- 
 peared unto  them  again,  and  went  before  them  till  it  came 
 to  the  place,  where  it  stood  still.  But  yet  you  must  under- 
 stand, that  our  Saviour  was  born  in  a  stable,  but  Joseph  had 
 gotten  a  house  in  process  of  time,  so  that  they  found  him 
 not  in  the  stable.     There  be  some  learned  men  that  think, 
 
 [7  mouth,  1607.] 
 
 9—2 
 
132  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 that  these  wise  men  came  a  year  or  two  after  his  birth',  for 
 How  the  they  came  a  great  way  :  and  when  they  had  found  him,  they 
 honoured      did  homao;e  unto  him,  and  acknowledoied  him  to  be  the  Lord : 
 
 Christ  o  '  o  ' 
 
 and  declared  their  faith  that  they  had  in  him,  and  brought" 
 him  gold,  frankincense  and  myrrh.  And  here  is  to  be  noted 
 the  provision  of  God :  there  was  nobody,  that  we  read  of, 
 which  gave  any  thing  unto  him ;  yet  God  could  stir  up  the 
 hearts  of  those  strangers  to  shew  their  liberaUty  towards 
 Gold,  him.      They  bring  gold,  which  signified  him  to  be  the  right 
 
 incense,       kinff  abovc  all  kings :  and  like  as  gold  exceedeth  all  other 
 
 myrrh.  =>  .  . 
 
 metals,  so  gold  signified  him  to  be  the  kmg  above  all  kmgs, 
 and  that  the  doctrine  of  him  is  the  very  true  doctrine. 
 Frankincense  signified  the  prayer  of  the  faithful,  which 
 maketh  a  good  savour  before  God,  for  he  greatly  delighteth 
 therein :  myrrh,  which  they  offered,  signified  [the]  afflictions 
 of  those  which  confess  Christ. 
 
 But  here,  as  I  told  you  before,  you  must  note  God's  pro- 
 vision ;  for  now  Mary  and  Joseph  must  be  gone  to  Egypt, 
 see  what  provision  God  made  for  them :  he  sent  them  gold 
 and  other  treasures  out  of  a  far  country.  Again,  how  God 
 so  wonderfully  preserved  those  wise  men,  which  were  going 
 again  to  Herod,  if  they  had  not  been  admonished  by  the 
 angel  of  God.  Therefore  learn  here,  that  they  that  believe 
 in  God,  and  put  their  hope  and  trust  in  him,  shall  be  provided 
 The  three  for :  God  will  uot  forgot  them.  But  how  these  men  came 
 came  not  to  to  Coloyne,  iu  Germany,  I  marvel  greatly^.  I  think  it  be 
 but  the  fantasies  and  illusions  of  the  devil,  which  stirred  men 
 up  to  worship  stone  and  wood. 
 
 But  I  will  now  leave  that  place  of  scripture,  and  return 
 again  to  my  promise,  and  to  speak  somewhat  of  circumcision, 
 and  so  make  an  end. 
 
 God  Almighty  made  this  promise  unto  Abraham,  saying, 
 
 \}  This  opinion  was  maintained  by  Epiphanius,  among  the  older 
 writers,  and  was  made  to  rest  on  Matt.  ii.  IG.] 
 
 [2  giving  him,  1607.] 
 
 [3  The  story  of  "these  men"  may  be  seen  both  in  the  Legenda 
 Sanctorum,  and  in  the  Sermones  Aurei  de  Sanctor.  Festk,  of  Jacobus 
 de  Voragine,  or  in  the  Liber  Festivalis.  For  a  specimen  of  the  devo- 
 tion offered  to  them  in  this  country  anterior  to  the  Reformation, 
 reference  may  be  had  to  "Reflections  upon  the  devotions  of  the  Roman 
 Church,"  pp.  17,  ct  seq.  London,  1674.] 
 
XXXVII.]  ON    TWELFTH    DAY.  133 
 
 Ego  ero  Dens  tuus,  et  seminis  tui  post  te ;  "  I  will  be  thy  cen.  xvu. 
 God,  and  the  God  of*  thy  seed  after  thee."  This  was  the 
 promise  of  God,  wliich  promise  was  confirmed  by  that  sign 
 and  outward  token  of  circumcision.  Now  the  covenant  or 
 promise  of  God  abideth;  but  the  circumcision,  which  was  the 
 sign  of  it,  is  gone  and  taken  away  by  the  coming  of  Christ, 
 and  instead  thereof  is  ordained  baptism.  This  you  have 
 heard  the  last  time,  when  I  told  you  that  circumcision  was 
 not  only  a  mark  or  naked  token,  whereby  men  might  know 
 a  Jew  from  a  ffentile,  but  it  had  a  fui'ther  signification :  The  signifi- 
 namely,  that  hke  as  the  privy  member  was  circumcised,  the  circumcision. 
 foreskin  cut  off,  so  the  heart  of  every  man  must  be  circum- 
 cised, and  the  foreskin  of  all  wickedness  cut  off,  or  pulled 
 away :  like  as  our  baptism  is  not  only  ordained  for  that 
 cause,  to  know  a  Christian  from  a  Turk  or  heathen,  but  it 
 hath  a  further  signification ;  it  signifieth  that  we  must  wash 
 away  the  old  Adam,  forsake  and  set  aside  all  carnal  lusts  and 
 desires,  and  put  on  Christ ;  receive  him  with  a  pure  heart, 
 and  study  to  live  and  go  forward  in  all  goodness,  accorchng 
 unto  his  will  and  commandment.  So,  I  say,  at  that  time 
 circumcision  was  not  only  an  outward  bare  token,  but  had  an 
 inward  signification ;  namely,  that  the  heart  of  man  should 
 be  circumcised  from  all  sin,  and  cleansed  from  all  wickedness. 
 
 Now  come  to  the  point :  circumcision  at  that  time  was  circumcision 
 a  certain,  sure,  infalhble,  and  effectual  token  of  God's  good-  Jews  a  sure 
 
 .  .  /,  and  certain 
 
 Will  towards  them  to  whom  it  was  given :  for  as  many  as  J?^^"  °f 
 
 ^~  ^  v  God  s  favour. 
 
 did  believe  the  covenant  of  God,  it  did  ascertain  them  of  the 
 good-will  of  God  towards  them,  that  they  should  be  delivered 
 out  of  all  their  troubles  and  adversities,  and  that  they  should 
 be  sure  of  the  help  of  God.     An  example  we  have  in  that 
 good  young  man  Jonathan :  he  comforted  himself  with  his 
 circumcision,  saying  to  his  weapon-bearer,  Veni,  transeamus 
 ad  incircumcisos ;  "  Come,  let  us  go  to  these  uncircumcised."  isam.  xiv. 
 As  though  he  had  said,  "  Come,  let  us  go,  we  have  circum- 
 cision ;  God  hath  promised  to  be  our  God  to  aid  and  help  us,  God  giveth 
 and  dehver  us  out  of  all  our  troubles  and  calamities."    And  faithful. 
 so  went  on  he  and  his  weapon '^-bearer  only,  and  set  upon 
 them,  and  killed  a  great  number  of  them  that  same  day  : 
 which   victory   happened    by   the   occasion    of   this    faithful 
 Jonathan,  the  king's  son.     So  Ukewise  did  David,  when  he 
 [•«  the  God  of,  1G07  only.]  [■>  armour,  1G07.] 
 
131  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 should  fight  against  Gohah  the  Philistine,  he  saith,  Quis  est 
 1  Sam.  xvii.  Ule  incircumcisus  ?  "  What  is  this  imcircumciscd  Phihstine, 
 that  he  should  revile  the  host  of  the  hving  God?"  So  they 
 exhorted  themselves,  and  confirmed  their  faith  with  this  cir- 
 cumcision. So^  let  us  ever  consider,  in  -what  trouble  and 
 We  are        Calamity  soever  we  be,  let  us  remember  that  we  be  baptized; 
 
 assured  of  .  /^iii  •       -\  -t     -,  it  p  11 
 
 thefavour     tlut  God  hath  promised  to  help  us,  to  deliver  us  from  all  our 
 
 of  God  by  .  ^  i  ' 
 
 baptism,       sins  and  wickedness,  to  be  our  God^.     And  again,  let  us 
 
 as  the  Jews  '  o         ' 
 
 cTmcwon'r  consider  our  promise  which  we  have  made  unto  him ;  namely, 
 that  we  will  forsake  sin,  the  devil,  and  all  his  crafts  and 
 illusions,  and  cleave  unto  God  only :  and  so  by  the  remem- 
 brance of  this,  we  shall  be  more  ready  and  earnest  to  strive 
 and  fight  against  the  devil. 
 
 Now  let  us  come  to  the  circumcision  of  our  Saviour 
 Christ.  A  man  might  marvel  how  it  came  to  pass  that  our 
 Saviour  would  be  circumcised,  being,  as  he  was  indeed,  Ipsis- 
 sima  justitia,  "The  righteousness  itself."  What  needeth 
 him^  to  be  circumcised?  For  he  was  no  sinner,  nor  had 
 need  that  his  faith  should  be  confirmed  by  circumcision; 
 being  very  God,  and  the  material  Son  of  God.  Again,  to 
 do  a  thing  that  needeth  not,  it  is  but  lost  labour  and  the 
 time  ill-spent.    And  St  Paul  saith.  Si  circumcidamini,  Chris- 
 
 Gai.  V.  tus  vohis  nihil proderit ;  "If*  you  be  circumcised,  Christ  doth 
 you  no  good ;  you  need  not  look^  to  be  saved  by  him."  To 
 make  answer  to  these  questions :  first,  I  would  not  have  you 
 to  think  that  Christ,  bemg  but  eight  days  old,  knew  not 
 whereabouts  his  parents  went;  what  they  did  when  they 
 circumcised  him.  Yes,  yes ;  he  knew  it  well  enough :  for 
 though  he  was  but  a  child,  yet  he  was  such  a  cliild  that  had 
 no  fellow;  for,  as  St  Paul  witnesseth,  Plenitudo  divinitatis 
 
 Col.  ii.  hahitahat  in  illo  corporalifer;  "  The  abundancy  of  the  God- 
 head dwelt  in  him  corporally."  God  dwelleth  in  all  them 
 that  be  faithful,  spiritually;  for  we  be  the  temples  of  God: 
 but  in  Christ  he  dwelleth  corporally ;  that  is  to  say,  he  with 
 the  plenteousness  of  his  Godhead  dwelleth  in  Christ.  You 
 must  understand  that  Christ  hath  a  soul  and  body,  and  united 
 with  liis  divinity ;  therefore  it  is  said  that  he  dwelleth  in 
 Christ  corporally.     Now  he,  being  very  God,  would  not  have 
 
 [^  wherefore,  1607.]  [2  God  and  Comforter,  1G07.] 
 
 [3  needed  he,  1607.]  ['  when,  1571  and  others.] 
 
 [s  to  look,  1584. J 
 
XXXYII.]  ON    TWELFTH    DAY.  ]  35 
 
 been  circumcised  against  liis  will,  but  he  did  it  voluntarily. 
 As  for  the  saying  of  St  Paul,  Si  circumcidamini,  Christus 
 nihil  vohis  proderit,  it  hath  his  understanding  :  for  St  Paul  in 
 that  place  speaketh  not  of  the  outward  work  of  circumcision, 
 but  against  that  wicked  opinion  which  the  gentiles  had ;  for 
 they  thought  that  circumcision  was  a  work  meriting  remission 
 of  sins ;  which  opinion  took  away  the  office  of  Christ.  Now 
 St  Paul  warneth  them  of  it,  and  sheweth  that  this  was  a 
 wicked  opinion,  to  think  to  be  saved  by  the  circumcision. 
 
 The  causes  wherefore  Christ  our  Saviour  would  be  cir-  The  causes 
 cumcised  are  these :  first,  because  he  would  be  a  testimony  that  was  cir- 
 
 "  cumcised. 
 
 the  old  law  was  God's  law ;  and  for  that  time  they  were  the 
 very  laws  of  God,  and  therefore  he  suffered  himself  to  be 
 circumcised,  notwithstanding  that  he  had  no  need  of  it :  but 
 tliis  is  but  a  secondary  cause.  Another  cause  is,  to  be  obe- 
 dient unto  common  orders :  therefore  he  would  suffer  rather 
 to  be  circumcised,  than  to  give  an  occasion  of  hurly-burly  or 
 uproar :  far  the  will  of  the  Father  was,  that  subjects  should 
 obey  magistrates,  and  keep  orders.  Subjecti  estate  cuivis 
 liumance  potestati  ;  "  Be  obedient  unto  them."  Look,  what  i  Pet.  w. 
 laws  and  ordinances  are  made  by  the  magistrates,  we  ought 
 to  obey  them.  Therefore  we  must  consider  ever,  in  all  our 
 doings,  what  be  the  laws  of  the  realm,  and  according  unto 
 the  same  we  must  live.  And  this  is  to  be  understood  as 
 well  in  spiritual  matters  as  temporal  matters;  so  far  forth 
 as  their  laws  be  not  against  God  and  his  word.  When  they 
 will  move  us  to  do  any  thing  against  God,  then  we  may  say, 
 OjJortet  magis  obedire  Domino  quam  hominibus;  "We  must  Acts  v. 
 more  be  obedient  unto  God  than  unto  man :"  yet  we  may  to°be Xyed 
 not  withstand  them  with  stoutness,  or  rise  up  against  them, 
 but  suffer  whatsoever  they  shall  do  unto  us ;  for  we  may 
 for  nothing  in  the  world  rebel  against  the  office  of  God,  that 
 is  to  say,  against  the  magistrate. 
 
 Now,  Christ  himself  giveth  an  ensample  of  this  obedience  ; 
 and  no  doubt  it  was  a  painful  thing  to  be  circumcised,  as  it 
 appeared  by  a  notable  act  in  the  first  book  of  Moses.  When  cen.  xxxiv. 
 Jacob,  that  holy  man,  was  coming  home  again,  out  of  Meso- 
 potamia, with  his  wives  and  children  and  all  his  substance, 
 as  he  came  by  the  way,  he  pitched  his  tents  about  the  Se- 
 chemites.  Now  he  had  a  daughter  called  Dina,  Avhich  gazing 
 damsel  went  about  to  see  the  countries,  and  so  came  into  the 
 
136  SERMON     PREACHED    AT    GRIMSTHORPE  [sEEM. 
 
 town  among  the  strangers.  Now  the  governor's  son  of  the 
 city,  seeing  her  to  be  a  fair  maiden,  cast  his  love  upon  her ; 
 and  went  and  took  her  and  ravished  her,  and  afterward  made 
 suit  unto  Jacob,  her  father,  and  got  her  to  ^  his  wife.  At  the 
 length,  after  much  ado,  they  agreed  upon  that,  that  he,  his 
 father,  and  all  his  people  should  be  circumcised :  which  was 
 done ;  for  upon  a  day  all  their  males  were  circumcised.  And 
 here  was  a  religion  of  policy :  they  were  circumcised,  not 
 for  God's  sake,  to  acknowledge  him  to  be  their  God,  but 
 only  to  satisfy  the  request  of  a  fooUsh,  wanton  young  man ; 
 as  we  read  in  Chronicles  of  such  rehgion  of  policy.  Now 
 what  happened?  The  third  day,  when  their  sores  were 
 very  great,  two  of  Jacob's  sons  went  into  the  city,  and  slew 
 all  together,  men,  women,  and  childi'en ;  and  took  their  sis- 
 circumcision  tcr  away  again.  Here  by  this  appeared  what  pain  it  was,  thai'^ 
 was  pain  u .  ^^^^  yfove  uot  able  to  withstand  or  defend  themselves.  But 
 our  Saviour  he  was  well  content  to  suifer  that  great  pain. 
 
 But  these  causes  are  not  the  chiefest;  but  there  hang- 
 
 eth  more  of  it.      St  Paul  shewed  the  chiefest  cause  in  the 
 
 epistle  to  the  Galatians,  saying :  Postquam  venit  plenitudo 
 
 Gal  iv.        temporis,  misit  Deus  Filium  suum  factum  ex  muliere;  "After 
 
 that  the  fulness  of  the  time  came^,  God  sent*  his  Son  made 
 
 of  a  woman."     This  is  the  principal  cause ;  for  "  when  the 
 
 fulness  of  time  was  come," — as  God  will  have  all  things  done 
 
 in  a  convenient  time,  and  the  same  time  must  be  appointed 
 
 by  him,  and  not  by  us, — ^when  the  time  was  full  come,  then 
 
 Christ  took    God  sendeth  liis  Son  made  of  a  woman.    "Made  of  a  woman," 
 
 Mary  the      he  saith ;  which  signifieth  that  Christ  took  the  substance  of 
 
 virgin. 
 
 his  body  of  the  woman.  In  all  things  he  was  hke  unto  other 
 children,  except  that  he  had  no  carnal  father,  and  was  with- 
 out sin;  else  he  was  very  man:  for  we  may  make^  him  so 
 spiritual,  that  we  should  deny  his  humanity.  No,  not  so ; 
 he  was  very  man,  and  was  bound  to  the  law.  To  what  end  ? 
 Gai.iv.  Ut  eos  qui  legi  erant  ohnoxii  liheraret ;  "That  he  might 
 deliver  us  from  the  law,  to  the  which  we  were  bound ;"  and 
 that  we  might  receive  the  right  of  the  children  of  God  by 
 adoption,  through  God's  goodness,  by  his  deserving ;  that  we 
 might  have,  through  his  fulfilling  of  the  law,  remission  of 
 
 [1  that  he  might  have  her  to,  1607.]  p  seeing,  1607.] 
 
 [3  of  time  was  come,  1607.]  [4  sent  forth,  1607.] 
 
 [5  may  not  make,  1571.] 
 
XXXVII.]  ON     TWELFTH    DAY.  137 
 
 sins   and  eternal  life.     These  are  his  gifts,  which  he  hath 
 deserved  "with  his  keeping  of  the  law. 
 
 Thus   YOU   see  to   what   end  he   was   cu'cumcised,   and  Christ  is  the 
 
 •^  '  n  ^        fulfilling  of 
 
 wherefore  he  kept  the  law ;  namely,  to  deliver  us  from  the  the  law. 
 
 condemnation  of  it.      For  if  he  had  not  kept  the  law,  the 
 
 law  had  such  power,  that  it  should^  have  condemned  us  all : 
 
 for  so  it  is  written,  Maledictus  qui  non  manserit  in  omnibus  ; 
 
 "  Cursed  be  he  that  abideth  not  by  all  that  which  is  written  oai.  m. 
 
 in  this''  law."      So  that  the  least  cogitation  that  we  have 
 
 against  that^  law  of  God,  bringeth  this  curse  upon  om'  heads : 
 
 so  that  there  was  never  man,  nor  shall  be  one,  that  could 
 
 remedy  liimself  by  this  law ;  for  it  is  spiritual ;  it  may  not 
 
 be  fulfilled  but  by  the  Spirit.     It  requireth  us  to  be  clean 
 
 from  all  spot  of  sin,  from  all  ill  thoughts,  words,  and  deeds : 
 
 but  we  be  carnal,  and  as  St  Paul  saith,  venditi  sub  peccato, 
 
 "  sold  under  sin  and  wickedness."     Therefore  he  concludeth 
 
 thus:  £Jx  operibus  legis  nemo  justificabitur ;  "And  by  the 
 
 works  of  the  law  no  man  can  be  justified."     For  you  must 
 
 consider  the  works  of  the  law,  how  they  ought  to  be  done ; 
 
 and   again,   how  we  do  them.     As   Christ  did  them,  they  chnst-s deeds 
 
 merit ;  for  he  did  them  perfectly,  as  they  ought  to  be  done  :  our dee'dsare 
 
 but  as  we  do  them,  they  condemn ;  and  yet  the  lack  is  not 
 
 in  the  law,  but  in  us.     The  law  for^  itself  is  holy  and  good, 
 
 but  we  are  not  able  to  keep  it ;  and  therefore  we  must  seek 
 
 our  righteousness,  not  in  the  law,  but  in  Christ,  which  hath 
 
 fulfilled  that^  same,  and  given  us  freely  his  fulfilhng. 
 
 And  this  is  the  chiefest  cause  wherefore   Christ  would 
 fulfil  the  law.     But  all  the  papists  think  themselves  to  be 
 saved  by  the  law  :  and  I  myself  have  been  of  that  dangerous, 
 perilous,  and  damnable  opinion,  till  I  was  thirty  years  of  age. 
 So  long  I  had  walked  in  darkness,  and  in  the  shadow  of 
 death!     And,  no  doubt,  he  that  departeth  from'"  this  world 
 in  tliis  opinion,  he  shall  never  come  to  heaven.     For  when  ^one  can, 
 we  well  consider  the  works  of  the  law,  which  the  law  re-  "uTfiHed'the 
 quireth,  and  again,  how  we  do  them,  we  shall  find  that  we  christ"oniy. 
 may  not  be  justified  by  our  doings:  for  the  flesh  reigneth 
 in  us ;  it  beareth  rule  and  letteth"  the  Spirit,  and  so  we 
 never  fulfil  the  law.     Certaui  it  is  that  they  that  believe  in 
 Clii'ist  have  the  Holy  Ghost,  which  ruleth  and    governeth 
 
 [6  would,  1607.]  P  the,  1607.]  [«  of,  1607.] 
 
 [9  the,  1007.]  [10  out  of,  1607.]        [ii  hinclereth,  1007.] 
 
1S8  SERMON    PREACHED    AT    GRIMSTHORPE  [sERM, 
 
 them :  yet  for  all  that  there  be  a  great  many  lacks  in  them ; 
 so  that  if  they  would  go  about  to  be  saved  by  their  works, 
 they  should  come  too  short ;  for  their  works  are  not  able  to 
 answer  the  requests  of  the  law.  And  so  Christ  should  be 
 but  a  judge,  which  should  give^  every  one  according  to  his 
 merits,  and  should  not  deserve  for  us.  If  we  had  no  other 
 help  but  that,  then  we  should  go  all  to  the  devil.  But 
 God,  the  everlasting,  be  praised,  we  have  a  remedy  and  a 
 sure  helper !  Christ,  the  Son  of  the  living  God,  hath  ful- 
 filled the  law  for  us,  to  deliver  us  from  sin.  Such  is  the 
 office  of  Christ,  to  deliver  us  from  the  law  and  the  wrath 
 of  it.  The  law  required"  a  perfect  righteousness  and  holi- 
 ness :  now  all  they  that  believe  in  Christ,  they  are  holy  and 
 righteous,  for  he  hath  fulfilled  the  law  for  us  which  believe 
 in  him  :  we  be  reputed  just  through  faith  in  Christ.  What 
 required '^  the  law  of  us  ?  Marry,  righteousness  and  hohness. 
 This  we  have,  we  are  righteous ;  but  how  ?  Not  by  our 
 works,  for  our  works  are  not  able  to  make  us  just,  and  de- 
 liver us  from  our  sins ;  but  we  are  just  by  this,  that  our  sins 
 are  pardoned  unto  us  through  faith ^  which  we  have  in  Christ 
 
 Christ  hath    our  Saviour :  for  he,  through  his  fulfilling  of  the  law,  took 
 
 the  power  of  away  tlio  curso  of  the  law  from  our  heads.  Qui  de  i^eccato 
 condemnavit  peccatum,  "  He  took  away  the  power  of  the 
 sin."      Sin  is  made  no  sin. 
 
 I  desire  you  in  the  reverence  of  God  to  bear  away  this 
 one  sentence,  which  I  will  tell  you  now*;  for  it  shall  be  a 
 good  stay^  against  the  temptations  of  the  devil.      The  sen- 
 
 Kom.  viii.  tonco  is  this  :  Quod  lex  prcestare  non  potuerat,  "  That  the 
 law  could  not  do,  for  it  was  letted  by  the  flesh :"  what  can 
 the  law  do  when  it  hath  no  let  ?  Marry,  it  can  justify.  Sed 
 infirmahatur  per  carnem ;  that  is  to  say,  "  by  the  infirmity 
 of  our  flesh"  man  was  not  able  to  do  it ;  the  lack  was  in  us : 
 for  we  are  wicked,  and  the  law  is  holy  and  good.  Now  that 
 which  we  lacked,  that  same  hath  God  fulfilled  and  supplied, 
 misso  Filio  suo;  in  that  he  hath  sent  his  Son  to  supply  that 
 
 Christ's        which  man's  works  could  not  do :  and  with  his  fulfilHng  of 
 
 merits  are  O 
 
 our  merits,  ^j^g  j^^  qj^^  paiuful  dcatli  ho  merited,  that  as  many  as  be- 
 lieve in  him,  though  they  had  done  all  the  sins  of  the  world, 
 yet  shall  they  not  be  damned,  but  are  righteous  before  the 
 
 [1  give  to,  1607.]      [^  rcquirctli,  159G,  1G07.]       P  the  tiiith,  1007.] 
 [4  I  will  now  speak  unto  you,  1007.]  [^  stay  for  you,  1G07.] 
 
XXXVII.]  ON    TWELFTH    DAY.  lo9 
 
 face  of  God,  believing  in  Christ;  so  that  remission  of  sins 
 and  everlasting  life  may  be  sought  no  where  else  but  only  in 
 Christ.    Qui  propria  Filio  non  pejyercit,  sed  dedit  ilium  pro  Rom.  \\\. 
 nobis,   "  He  that  spared  not  his  only  Son,  but  gave  him  for 
 us,  why  should  he  not  have  given  us  all  tilings  with  him®  ?" 
 
 By  this  text  it  appeareth,  that  he  which  hath  Christ 
 hath  all  tilings.  He  hath  Christ's  fulfiUing  of  the  law ;  he 
 hath  remission  of  his  sins ;  and  so,  consequently,  everlasting 
 life.  Is  not  this  a  comfort  ?  What  greater  consolation,  com- 
 fort, and  heart's-ease  can  there  be  in  heaven  and  earth,  than 
 that ;  namely,  to  be  sure  of  the  remission  of  thy  sins,  and 
 that  Christ  bound  himself  unto  the  law,  to  that  end  that  he 
 might  fulfil  it  to  the  uttermost  ?  Tliis,  I  say,  is  the  greatest 
 comfort ;  specially  when  the  devil  goeth  in  hand  with  us,  and 
 casteth''^  our  sins  In  our  teeth :  as,  no  doubt,  he  forgetteth 
 them  not,  but  hath  them  (as  they  say)  at  his  finger's-cnd ; 
 when  he  will  so  go  to  work  with  us,  saying,  "Sir^,  thou  art 
 damned  ;  thou  art  a  sinful  wicked  man^,  thou  hast  not  kept 
 God's  most  holy  commandments  :  God  must  needs  judge  thee 
 according  unto  his  law." 
 
 Now  then,  when  I  have  the  grace  to  have  in  remem-  There  is  no 
 
 1  •  •   •  j»    /-ii      -IT  1  1  salvation  for 
 
 brance  the   circumcision  oi   Christ ;  when  I  remember  that "?  without 
 
 Christ. 
 
 Christ  hath  fulfilled  the  law  for  me;  that  he  was  circumcised; 
 that  he  will  stand  between  me  and  my  damnation ;  when  I 
 look  not  upon  my  works,  to  be  saved  by  them,  but  only  by 
 Christ ;  when  I  stick  unto  him ;  when  I  believe  that  my  soul  how  we  may 
 
 •^  apjilv  all  the 
 
 is  washed  and  made  clean  through  his  blood ; — then  I  have  ^^nefits  of 
 
 ~  '  Christ,  and 
 
 all  his  goodness,  for  God  hath  given  him  unto  me  :  and  oirr'^bene'ms. 
 when  I  believe  in  him,  I  apply  all  his  benefits  unto  me.  I 
 pray  God^  the  Almighty,  to  give  us^°  such  a  heart  that 
 we  may  believe  in  him,  for  he  is  Jinis  legis,  "  the  end  of 
 the  law ;"  perfunctio  legis,  "  the  fulfilling  of  the  same,  to 
 the  salvation  of  all  that  beUeve  on  him ! "  What  can  be 
 more  comfortable  ?  Therefore  let  us  believe  in  him  and  be 
 thanlvful. 
 
 Now  I  must  needs  speak  a  word  or  two  of  good  works, 
 lest,  peradventure,  some  of  you  be  offended  with  me.  I  told 
 you  before  wherein  standeth  our  righteousness;  namely  in 
 
 [6  with  him  give  us  all  things  also,  1607.] 
 
 [1  goeth  about  to  cast,  1607.]  [»  Sirra,  1607.] 
 
 [9  fellow,  1607.]  [10  every  one  of  us,  1607.] 
 
140  SERMON     PREACHED    AT    GRIMSTHORPE  [sERM. 
 
 this,  thcat  our  unrighteousness  is  forgiven  us  :  for  we  must 
 needs  confess,  that  the  best  works  that  wc  do  have  need  of 
 remission  of  sins,  and  so  not  meritorious ;  for  they  be  not 
 perfect  as  they  ought  to  be ;  and  therefore  we  live  of  borrow- 
 ing. We  have  no  proper  righteousness  of  our  own ;  but  we 
 borrow,  that  is  to  say,  we  take  the  righteousness  of  Christ, 
 which  he  offered  freely  to  as  many  as  beheve  in  him.  And 
 this  treasure  of  his  righteousness  is  not  wasted  or  spent ;  he 
 hath  enough  for  all  the  world,  yea,  if  this  were  a  thousand 
 worlds.  Therefore,  when  we  have  been  wicked,  let  us  be 
 sorry  for  our  wickedness,  and  come  to  Christ,  and  call  for 
 forgiveness  ;  and  then  take  a  good  earnest  purpose  to  leave 
 sin. 
 Everything  There  is  a  common  saying  amongst  us  here  in  England, 
 
 as  it  IS,  and  ^  ,.  .  ,  "^      °     .  f  „        ,.,      •     ,        ,     . 
 
 not  as  it  is  "  Lvory  ttuug  IS,  say  they,  as  it  is  taken;  which  indeed  is 
 not  so ;  for  every  thing  is  as  it  is,  howsoever  it  be  taken. 
 But  in  some  manner  of  ways^  it  is  true,  as  in  this  matter; 
 we  of  ourselves  are  unjust,  our  works  are  unperfect,  and  so 
 disagreeable  unto  God's  laws ;  yet  for  Christ's  sake  we  be 
 taken  for  just,  and  our  works  are  allowable  before  God  :  not 
 that  they  be  so  indeed  for   themselves,  but  they  be  taken 
 
 God  will       well    for    his    sake.     God  hath   a  pleasure  in   our  works ; 
 
 reward  our        ^  ■,       -,  ,  pit  i  i  i 
 
 good  works,  though  they  be  not  so  periectly  done  as  they  ought  to   be, 
 the'm  but  for  J^^  ^^^J  pl^ase  him,  and  he  dehghteth  in  them,  and  he  will 
 w^pieasure-  yg^ard  them  in  everlastmg  life.     We  have  them  not  by  our 
 merits,  but  by  Christ.     And  yet  this  sentence  is  true,  Reddit 
 Rom. ii.       unicuique  juxta  opera;  "He  will  reward  every  one  accord- 
 ing to  his  deserving  :"  he  will  reward  our  good  works  in 
 everlasting  life,  but  not  with  everlasting  life  :  for  our  works 
 are  not  so  much  worth,  nor  ought  not  so  to  be  esteemed  as 
 to  get  heaven ;   for  it  is  written,   Coeli  gloria  donum  Dei, 
 "  The  kingdom  of  heaven  is  the  gift  of  God."    So  likewise  St 
 Paul  saith.  Gratis  enim  estis  salvati  per  fidem  absque  operi- 
 Ephes.  ii.      hiis,  "Yo  are  saved  freely  without  works."  Therefore,  when  ye 
 We  are        ask,  "Are  they  saved?"  Say,  "yes."  How?  Marry,  ^ra^is, 
 freely  :  and  here  is  all  our  comfort  to  stay  our  consciences. 
 
 You  will  say  now,   "  Here  is  all  faith,  faith ;    but  we 
 
 hear  nothing  of  good  works;"  as  some  carnal  people  make 
 
 such   carnal  reasons  hke  themselves.     But,  I  tell  you,  we 
 
 are  bound    to  walk  in  good  works ;    for  to    that    end  we 
 
 [1  things,  1607.] 
 
XXXVII.]  ON    TWELFTH    DAY.  IJ'l 
 
 are  come   to    Christ,   to   leave   sin,    to   live   uprightly,  and 
 so   to   be   saved  by  him :   but   you  must  be   sure  to  what 
 end  you  must  work ;  you  must  know  how  to  esteem  your  How  and 
 good  works.     As  if  I  fast  and  give  alms,  and  think  to  be  good  works 
 
 o  .  are  to  be 
 
 saved  by  it,  I  thrust  Christ  out  of  his  seat  :  what  am  I  the  ^°^^- 
 better  when  I  do  so  ?  But  P  tell  you  how  ye  shall  do  them. 
 First,  consider  with  yourselves  how  God  hath  delivered  you 
 out  of  the  hands  of  the  devil.     Now  to  shew  yourselves 
 thankful,  and  m  consideration  that  he  commandeth  you  to  do  we  must  do 
 good  works,  ye  must  do  them  :  and  therefore  we  wrestle  with  because  and 
 
 •-'_  .  .  .  commandetli 
 
 sin.  When  the  devil  tempteth  me,  or  in  any  wise  moveth  ustodotiiem. 
 me  to  wickedness,  then  I  must  withstand,  disallow  and  reprove 
 it ;  and  when  he  hath  gotten  at  any  time  the  victory,  we 
 must  rise  again,  and  beware^  afterward.  And  when  I  feel 
 myself  feeble  and  weak,  what  shall  I  do?  Marry ^  call  upon 
 God ;  for  he  hath  promised  that  he  will  help  :  there  was 
 never  man  yet,  nor  never  shall  be,  but  he  either  hath  or 
 shall  find  ease  and  comfort  at  God's  hand,  if  he  call  unto^  him 
 with  a  faithful  heart.  For,  as  St  Paul  saith,  Benedictus  est  i  cor.  x. 
 Deus  qui  non  sinet  vos  temptari,  supra  quod  ferre  potestis : 
 "God  is  true,"  saith  he,  "he  will  not  suffer  us  to  be  tempted 
 further  than  we  may  bear."  If  therefore  we  would  once 
 enter  into  a  practice  to  overcome  the  devil,  it  were  but  an  The  pathway 
 easy  thing  for  us  to  do,  if  every  one  in  his  calling  would  works. 
 direct  his  ways  to  Godward,  and  to  do  good  works  :  as  the 
 parents  in  their  calling,  to  live  quietly  and  godly  together, 
 and  to  bring  up  their  youth  in  godliness :  so  likewise  masters 
 should  shew  good  ensamples,  to  keep  their  servants  in  good 
 order,  to  keep  them  from  idleness  and  wickedness  ^  These 
 are  good  works,  when  every  one  doth  his  calling,  as  God 
 hath  appointed  him  to  do  :  but  they  must  be  done  to  that 
 end,  to  shew  ourselves  thankful ;  and  therefore  they  are 
 called  in  scripture  sacrifices  of  thanksgiving  :  not  to  win 
 heaven  withal ;  for  if  I  should  do  so,  I  should  deny  Christ  my 
 Saviour,  despise  and  tread  him  under  my  feet.  For  to  what 
 purpose  suffered  he,  when  I  shall  with  my  good  works  get" 
 
 [2  I  will  tell,  1607.]  [3  be  more  wary,  1607.] 
 
 [*  when  thou  feelest  thyself  feeble  and  weak,  then  call,  1607.] 
 P  upon,  1607.] 
 
 [6  masters  should  shew  good  ensamples,  to  keep  their  servants 
 from  idleness,  1607.]  [7  merit,  1607] 
 
142  SERMON    PREACHED    AT    GRIMSTHORPE,    &C.  [sERM. 
 
 heaven  ? — as  the  papists  do,  whichsdeny  him  indeed  ;  for  they 
 think  to  get  heaven  with  their  pilgrimages,  and  with  running 
 hither  and  thither.  I  pray  you,  note  this  ;  we  must  first  be 
 made  good,  before  we  can  do  good :  we  must  first  be  made 
 just,  before  our  works  please  God :  for  when  we  arc  justified 
 Good  works  by  faith  in  Christ,  and  are  made  good  by  him,  then  cometh 
 
 follow  faith.       "J  .  ■'  &  J  ' 
 
 om'  duty  ;  that  is,  to  do  good  works,  to  make  a  declaration 
 of  our  thanlifulness. 
 
 I  have  troubled  you  a  good  while,  and  somewhat  the 
 longer,  because  I  had  much  pleasure  to  comfort  myself  in  it. 
 In  times  past  we  were  wont  to  run  hither  and  thither,  to  this 
 saint  and  to  that  saint ;  but  it  is  all  but  fig-leaves  Avhat  man 
 can  do.  Therefore  let  us  stick  to  Christ,  which  is  the  right, 
 perfect,  and  absolute  Saviour,  and  able  to  deliver  us  from  all 
 our  sins ;  and  not  only  able  to  do  it,  but  also  willing.  He 
 offereth  himself  unto  us  :  therefore,  I  say,  let  us  believe  in 
 him,  and  afterward  shew  our  thankfulness  through  an  honest, 
 godly  conversation  and  living  ;  so  that  his  holy  name  may 
 be  praised  amongst  us,  and  that  they  that  know  liim  not  as 
 yet,  may  be^  brought  to  the  knowledge  of  him  through  our 
 godly  conversation.  The  Almighty  God,  whose  kingdom  is 
 everlasting,  give  us  his  grace ^!  To  whom,  with  God  the 
 Son,  and  the  Holy  Ghost,  be  all  honour  and  glory  now  and 
 ever,  world  without  end.     Amen. 
 
 \}  may  more  willingly  be  brought,  1607.] 
 [2  grace  to  do  well,  1607.] 
 
xxxviii.]  14( 
 
 A  SER3ION  PREACHED  BY   MASTER  HUGH  LATIMER,  THE 
 FIRST  SUNDAY  AFTER  THE  EPIPHANY,  ANNO  1552. 
 
 [LUKE  II.  42.] 
 
 The  father  and   mother  of  Jesus  went   to  Jerusalem,  after   the 
 custom,  &c. 
 
 Here  in  tliis  gospel  is  to  be  noted,  how  Mary  the  mother 
 of  Christ^  went  to  Jerusalem,  having  her  husband,  and  the 
 child  Jesus,  which  was  twelve  years  of  age,  in  her  company, 
 &c.  But  before  I  come  to  this  gospel,  I  will  rehearse  unto 
 you  sometliing  which  I  took  in  hand  last  holy-day^,  where  I, 
 taking  occasion  of  the  gospel  that  was  read  the  same  day,  Matt.  u. 
 made  mention  how  Jesus  the  Son  of  God,  and  Saviour  of  the 
 world,  was  born  in  Bethlehem ;  and  how  God  opened  his 
 birth  unto  the  gentiles  ;  which  were  the  three  wise  men,  ciinst  shew- 
 commonly  called  the  three  kings  of  CoUen :  but  they  were  the  g^?ues.° 
 not  kings,  as  the  fond  opinion  of  the  common  people  is,  but 
 they  were  rehgious  men,  and  men  that  feared  God ;  yea, 
 and  as  some  great  learned  men  gather,  they  were  of  the 
 remnant  of  those  which  Daniel  the  prophet  had  taught,  and 
 instructed  in  the  knowledge  of  God  and  of  his  wiU.  For 
 Daniel,  being  in  captivity,  bare  great  rule  among  the  gentiles, 
 as  it  appeareth  in  his  book  of  prophecy ;  and  therefore  was 
 able  to  set  forth  and  promote  the  true  rehgion  of  God,  wliich 
 was  known  at  that  time  only  among  the  Jews :  which  know- 
 ledge these  wise  men  had ;  and  had  also  a  special  under- 
 standing of  astronomy.  And  now  they,  seemg  the  star,  per- 
 ceived that  it  was  not  a  common  thing,  but  a  token  that  the 
 greatest  king  was  born,  of  whom  they  had  heard  their  fore- 
 fathers talk ;  and  therefore  they  came  to  Jerusalem,  and 
 inquired  for  this  king,  &c. 
 
 [3  our  Saviour  Chi-ist,  1607.] 
 
 [^  If  the  date  of  1552,  prefixed  to  this  Sennon,  be  correct,  it 
 seems  probable,  from  the  allusion  here  so  expressly  made  to  the  pre- 
 ceding Sermon,  that  this  Sermon  at  least  (and  perhaps  some  of  those 
 which  follow)  was  preached  again  in  1553.  The  Sermons  therefore 
 are  left  in  the  arrangement  of  the  old  editions,  and  thus  follow  the 
 order  which  the  Chm-ch  observes  in  commemorating  the  great  events 
 of  the  Gospel  history.] 
 
144 
 
 SERMON    PREACHED     ON 
 
 [SERM. 
 
 Jesus,  what 
 it  is. 
 
 A  saviour 
 is  used  in 
 sundry 
 speeches. 
 
 The  last  holy-day  I  had  no  time  to  entreat  of  this  matter 
 fully,  and  therefore  I  intend  to  speak  somewhat  of  it  at  this 
 time.     And  first  of  this  word,  "  Jesus,"  what  it  is. 
 
 The  cvano-clist  saith  here,  "  When  Jesus  was  born." 
 What  is  "  Jesus  ?"  Jesus  is  an  Hebrew  word,  and  signifieth, 
 in  our  English  tongue,  a  Saviour  and  Redeemer  of  all  man- 
 kind, born  into  this  world.  This  title  and  name,  "  to  save," 
 pertaineth  properly  and  principally  unto  him :  for  he  saveth 
 us,  else  we  had  been  lost  for  ever.  Notwithstanding,  the 
 name  of  saviour  is  used  in  common  speech ;  as  the  king  is 
 called  a  saviom*,  for  he  saveth  his  subjects  from  all  danger 
 and  harm  that  may  ensue  of  the  enemies.  Likewise,  the 
 physician  is  accounted  a  saviour ;  for  he  saveth  the  sick  man 
 from  the  danger  of  his  disease  with  good  and  wholesome 
 medicines.  So  fathers  and  mothers  are  saviours ;  for  they 
 save  their  children  from  bodily  harm,  that  may  happen  unto 
 them.  So  bridges,  leading  over  the  waters,  are  saviours ;  for 
 they  save  us  from  the  water.  Likewise  ships  and  boats, 
 great  and  small  vessels  upon  the  seas,  are  saviours ;  for  they 
 save  us  from  the  fury,  rage,  and  tempest  of  the  sea.  So 
 judges  are  saviours ;  for  they  save,  or  at  least  should  save, 
 the  people  from  wrong  and  oppression.  But  all  this  is  not 
 a  perfect  saving ;  for  what  availeth  it  to  be  saved  from  sick- 
 ness, calamities,  and  oppression,  when  we  shall  be  condemned 
 after  our  death  both  body  and  soul  for  ever  to  remain  with 
 the  devil  and  his  angels  ?  We  must  therefore  come  to  Jesus, 
 which  is  the  right  and  true  Saviour :  "And  he  it  is  that  hath 
 saved  us  from  sin."  Whom  hath  he  saved?  His  people. 
 Who  are  liis  people  ?  All  that  believe  in  him,  and  put  their 
 whole  trust  in  liim ;  and  those  that  seek  help  and  salvation 
 at  his  hands  :  all  such  are  his  people.  How  saved  he  them  ? 
 First,  by  magistrates,  he  saved  the  poor  from  oppression  and 
 wrong :  the  children  he  saved  through  the  tuition  of  the 
 parents,  from  danger  and  peril:  by  physicians  he  saveth 
 from  sickness  and  diseases :  but  from  sin  he  saveth  only 
 through  his  passion  and  blood-shedding.  Therefore  he  may 
 christ'sdeath  be  callcd,  and  is.  the  very  right  Saviour ;  for  it  is  he  that 
 
 is  our  only  '.  .    .        "^  .       (,  ,  ^   ^  •  t 
 
 saveth  from  all  infelicity  all  his  faithful  people :  and  his  sal- 
 vation is  sufficient  to  satisfy  for  all  the  world  as  concerning 
 itself ;  but  as  concerning  us,  he  saved  no  more  than  such  as 
 put  their  trust  in  him.     And  as  many  as  believe  in  him 
 
 Jesus  Christ 
 is  our  only 
 Saviour. 
 
 How  many 
 ways  Christ 
 saveth  us. 
 
 r  only 
 salvation. 
 
XXXVill.]       THE    FIRST    SUNDAY    AFTER    THE    EPIPHANY.  145 
 
 shall  be  saved ;  the  other  shall  be  cast  out  as  infidels  into 
 everlasting  damnation ;  not  for  lack  of  salvation,  but  for 
 infidelity  and  lack  of  faith,  which  is  the  only  cause  of  their 
 damnation. 
 
 He  saved  us,  from  what  ?     Even  from  sin.     Now  when  sin  is  the 
 he  saved  us  from  sin,  then  he  saved  us  from  the  Avrath  of ''^'Mnat'on- 
 God,   from    affliction    and   calamities,  from   hell  and   death, 
 and  from  damnation  and   everlasting  pain :    for   sin  is  the 
 cause  and  fountain  of  all  miscliief.      Take  away  sin,    then 
 all  other  calamities  wherein  mankind  is  wrapped,  are  taken 
 away,  and  clean  gone  and  dispersed :  therefore  he,  saving  us 
 from  sin,  saved  us  from  all  affliction.     But  how  doth  he  save 
 us  from  sin  ?     In  tliis  manner  :  that  sin  shall  not  condemn  how  we  be 
 us,  sin  shall  not  have  the  victory  over  us.     He  saved  us  not  «'"• 
 so,  that  we  should  be  without  sin,  that  no  sin  should  be  left 
 in  our  hearts.     No,  he  saved  us  not  so;  for  all  manner  of 
 imperfections  remain  in  us,  yea,  in  the  best  of  us ;  so  that  if 
 God  should  enter  into  judgment  with  us,  we  should  all  be 
 damned.      For  there  are  none\  nor  ever  Avas  any  man  born 
 into  this  world,  which  could  say,   "  I  am  clean  from  sin,"  chnst  oniy  rs 
 
 '   ^  <J  '      void  of  sin. 
 
 except  Jesus  Christ.  Therefore  he  saved  us  not  so  from  sin, 
 in  taking  clean  away  the  same',  that  avc  should  not^  be  in- 
 clined to  it ;  but  rather,  the  power  and  strength  of  the  same 
 sin  he  hath  so  vanquished,  that  it  shall  not  be  able  to  con- 
 demn those  which  believe  in  him :  for  sin  is  remitted,  and 
 not  imputed  unto  the  believers. 
 
 So  likewise  he  saved  us  from  sin,  not  taking  it  clean  The  power 
 away,  but  rather  the  strength  and  force  of  the  same :  so  he  ^'-n  >«  taken 
 
 '>  °^   ,  ^  away  by 
 
 saved  us  from  other  calamities,  not  taking  the  same  clean  ^''>"^'- 
 away,  but  rather  the  power  of  the  same ;  so  that  no  calamity 
 nor  misery  should  be  able  to  hurt  us  that  are  in  Christ  Jesu. 
 And  likewise  he  saved  us  from  death ;  not  that  we  should 
 not  die,  but  that  death  should  have  no  victory  over  us,  nor 
 condemn  us ;  but  rather  to  be  a  Avay  and  entrance  into  sal- 
 vation and  everlasting  life :  for  death  is  a  gate  to  enter  into 
 everlasting  hfe.     No  man  can  come  to  everlasting  life,  but  he 
 must  first  die  bodily ;  but  this  death  cannot  hurt  the  faith- 
 ful, for  they  are  exempted  from  all  danger  through  the  death 
 and  passion  of  Jesus  Christ,   our   Saviour,  which  with   his 
 death  hath  overcome  our  death. 
 [1  neither  is,  1607.]      [-  same  from  us,  1607.]      [^  no  more,  1G07.] 
 r  -I  1^ 
 
 [LATIMER,    II. J 
 
146 
 
 SERMON    PREACHED    ON 
 
 [SERM. 
 
 The  error  of 
 the  Jews. 
 
 The  papists' 
 opinion  of 
 Christ's 
 death. 
 
 Here  is  to  be  noted  the  error  of  the  Jews,  which  beheved 
 that  this  Saviour  shoukl  be  a  temporal  king  and  ruler,  and 
 deliver  tliem  out  of  the  hands  of  the  Romans :  for  the  Jews 
 at  tliat  time  were  under  the  governance  of  the  Romans ; 
 subdued  by  Pompeius,  the  great  and  valiant  captain,  as  Jose- 
 phus\  a  great  and  learned  man  amongst  the  Joavs,  and  Titus 
 Livius",  do  witness.  Therefore  they  believed  that  this  Saviour 
 should  not  only  set  them  at  liberty,  but  should  subdue  all 
 nations ;  so  that  the  Jews  only,  witli  their  Saviour,  should 
 be  the  rulers  of  all  the  whole  world,  and  that  the  whole 
 ■world  should  serve  them.  Tliis  was  at  the  same  time,  and 
 is  yet  still,  tlie  opinion  of  the  Jews ;  which  will  not  learn 
 nor  understand,  that  Jesus  saved  them  and  us,  not  from  the 
 power  of  the  Romans,  but  from  sin,  death,  the  devil  and  hell ; 
 and  set  us  at  liberty,  and  made  us  filii  Dei,  the  children  of 
 God,  and  the  inheritors  of  life  everlasting. 
 
 The  papists,  which  are  the  very  enemies  of  Christ,  make 
 him  to  be  a  Saviour  after  their  own  fantasy,  and  not  after 
 the  word  of  God ;  wherein  he  declareth  himself,  and  set  out 
 and  opened  his  mind  unto  us.  They  follow,  I  say,  not  the 
 scripture,  which  is  the  very  leader  to  God,  but  regard  moro 
 their  own  hiventions ;  and  therefore  they  make  him  a  Sa- 
 viour after  this  fashion.  They  consider  how  there  shall  be, 
 after  the  general  resurrection,  a  general  judgment,  where  all 
 mankind  shall  be  gathered  together  to  receive  their  judg- 
 ment :  then  shall  Christ,  say  the  papists,  sit  as  a  judge,  having 
 The  doctrine  powor  ovor  heavou  and  earth  :  and  all  those  that  have  done 
 o  papiss.  ^^^  .^  ^j^.^  world,  and  have  stedfastly  prayed  upon  their 
 beads,  and  have  gone  a  pilgrimage,  &c.,  and  so  with  their 
 good  works  have  deserved  heaven  and  everlasting  life, — those, 
 say  they,  that  have  merited  with  their  own  good  works,  shall 
 be  received  of  Christ,  and  admitted  to  everlasting  salvation. 
 As  for  the  other,  that  have  not  merited  everlasting  Hfc,  [they] 
 shall  be  cast  mto  everlasting  darkness :  for  Christ  will  not 
 suffer  wicked  sinners  to  be  taken  into  heaven,  but  rather 
 The  papists'  roccive  tlioso  whicli  deserve.     And  so  it  appeareth,  that  they 
 
 opinion  of  n       •  i-r>i  i  ^  •      ^ 
 
 Cnnst.         esteem  our  Saviour  not  to  be  a  Redeemer,  but  only  a  judge ; 
 which  shall  give  sentence  over  the  wicked  to  go  into  ever- 
 lasting fire,  and  the  good  he  will  call  to  everlasting  fehcity. 
 And  this  is  the  opinion  of  the  papists,  as  concerning  our 
 [1  Antiq.  XIV.  4.]  [^  Epitom.  102  ] 
 
XXXVIII.]       THE    FIRST    SUNDAY    AFTER    THE    EPIPHANY.  147 
 
 Saviour ;  which  opinion  is  most  detestable,  abominable,  and 
 filthy  in  the  sight  of  God.  For  it  diminisheth  the  passion 
 of  Christ;  it  taketh  away  the  power  and  strength  of  the 
 same  passion ;  it  dcfileth  the  honour  and  glory  of  Christ ; 
 it  forsaketh  and  denieth  Christ,  and  all  his  benefits.  For 
 if  we  shall  be  judged  after  our  own  deservings,  we  shall  be 
 damned  everlastingly.      Therefore,   learn   here,    every  sood  a  detestawe 
 
 /-.       •     •  111-  opinion  of 
 
 Christian,  to  abhor  this  most  detestable  and  dangerous  poison  the  rapists. 
 of  the  papists,  which  go  about  to  thrust  Christ  out  of  his 
 seat:  learn  here,  I  say,  to  leave  all  papistry,  and  to  stick 
 only  to  the  word  of  God,  which  teacheth  thee  that  Christ  is 
 not  only  a  judge,  but  a  justifier ;  a  giver  of  salvation,  and  a 
 taker  away  of  sin ;  for  he  purchased  our  salvation  through  Faith  oniy 
 his  painful  death,  and  we  receive  the  same  through  believing  ^"' ' 
 in  him ;  as  St  Paul  teacheth  us,  saying.  Gratis  estis  justi-  Rom.  iii. 
 ficati  jjer  fidem,   "  Freely  ye   are  justified  through  faith." 
 In  these  words  of  St  Paul,  all  merits  and  estimation  of  works 
 are  excluded  and  clean  taken  away.     For  if  it  were  for  our 
 works'  sake,  then  it  were  not  freely :   but   St  Paul  saith, 
 "  freely."     Whether  will  you  now  beheve  St  Paul,  or  the 
 papists  ?     It  is  better  for  you  to  believe  St  Paul,  rather  than 
 those  most  wicked  and  covetous  papists ;  which  seek  nothing 
 but  their  own  wealth,  and  not  your  salvation. 
 
 But  if  any  of  you  will  ask  now,  How  shaU  I  come  by  my 
 salvation  ?    How  shall  I  get  everlasting  life  ?     I  answer  :  If  The  bye  way 
 you  beheve  with  an  unfeigned  heart  that  Jesus  Christ,  the  v^t^  u>  sai- 
 
 *'  .  ^  vation. 
 
 Son  of  God,  came  into  the  world,  and  took  upon  him  our 
 flesh  of  the  virgin  Mary ;  and  suffered  under  Pontius  Pilate, 
 in  the  city  of  Jerusalem,  most^  painful  death  and  passion 
 upon  the  cross ;  and  was  hanged  between  two  thieves,  for 
 our  sins'  sake  :  for  in  him  was  no  sin,  "  neither,"  as  the  pro-  isai.  iiii. 
 phet  Isaiah  saith,  "  was  there  found  in  liis  mouth  any  guile 
 or  deceit."     For  he  was  a  Lamb  undefiled,  and  therefore 
 suffered  not  for  ^liis  own  sake,  but  for  our  sake ;  and  with 
 his  suffering  hath  taken  away  all  our  sins  and  wickedness, 
 and  hath  made  us,  which  were  the  children  of  the  devil,  the 
 children  of  God ;  fulfilling  the  law  for  us  to  the  uttermost ; 
 giving  us  freely  as  a  gift  his  fulfilhng  to  be  ours,  so  that  we  By  Christ  we 
 are  now  fulfillers  of  the  law  by  his  fulfilling :  so  that  the  law  oFthe  law."^* 
 may  not  condemn  us,  for  he  hath  fulfilled  it,  that  we,  be- 
 [3  the  most,  1607.] 
 
 10—2 
 
148  SERMON    PREACHED    OX  [sERM. 
 
 lieving  in  him,  are  fulfillers  of  the  law,  and  just  before  the 
 face  of  God.     For  Christ  with  his  passion  hath  deserved,  that 
 all  that  beheve  in  him  shall  be  saved,  not  through  their  own 
 good  works,  but  through  his  passion. 
 To  obtain  Horo  thou  seest  whereupon  hangeth  thy  salvation;  namely, 
 
 to  believe  in  believino"  in  the  Son  of  God,  which  hath  prepared  and  gotten 
 
 Christ.  ®  IT  •I'll*  •    1     1 
 
 heaven  for  all  those  that  believe  m  him,  and  live  uprightly 
 
 Good  works  according  to  his  word.     For  we  must  do  good  works,  and 
 
 done?  ^       God  requireth  them  of  us :  but  yet  we  may  not  put  our  trust 
 
 in  them,  nor  tliink  to  get  heaven  with  the  same ;   for  our 
 
 works  are  wicked  and  evil,  and  the  best  of  them  be  imperfect. 
 
 As  for  those  which  are  evil,  no  man  is  so  foolish  to  think  to 
 
 The  works     get  hcavcn  with  evil  doing.     And  as  concerning  our  good 
 
 2n™erfect.^    works,  they  are  unperfect,  and  not  so  agreeable  to  the  law 
 
 of  God,  who  requireth  most  perfect  works :  by  the  which 
 
 appeareth,  that  the  best  works  which  are  done  by  man  are 
 
 hateful  before  God,  and  therefore  not  able  to  get  or  deserve 
 
 Christ's  death  salvation.     Wherefore  we  must  be  justified,  not  through  our 
 
 by'faith"is^    good  works,  but  through  the  passion  of  Christ ;  and  so  hve 
 
 ourjustifica-    °  ..„.  ^       •    ^  •        r-^^      •    i     r  itti 
 
 tion.  \)j  a  free  justification  and  righteousness  in  Christ  Jesu.    Who- 
 
 soever thus  believeth,  mistrusting  himself  and  his  own  doings, 
 and  trusting  in  the  merits  of  Christ,  he  shall  get  the  victory 
 over  death,  the  devil,  and  hell;  so  that  they  shall  not  hurt 
 him,  neither  all  their  powers  [be]  able  to  stand  against  any 
 of  those  which  are  in  Christ  Jesu.  Therefore,  when  thou  art 
 A  godly  in  sickness,  and  feelest  that  the  end  of  thy  bodily  life  ap- 
 be'SiC  proacheth,  and  that  the  devil  with  his  assaults  cometh^  to 
 tempt  thee,  and  have  thy  soul,  and  so  to  bring  thee  to  ever- 
 lastmg  confusion ;  then  withstand  him  strongly  in  faith ; 
 namely,  when  he  bringeth  thee  low :  for  he  is  an  old  doctor, 
 and  very  well  learned  in  the  scripture,  as  it  appeareth  in  the 
 fourth  chapter  of  Matthew,  where  he  reasoned  with  Christ. 
 So  will  he  reason  with  thee,  saying:  "Sir,  it  is  written  in  the 
 law,  that  all  those  which  have  not  fulfilled  the  law  to  the 
 uttermost,  shall  be  condemned.  Now  thou  hast  not  fulfilled 
 it,  but  hast  been  wicked,  and  a  transgressor  of  it ;  thou-  art 
 mine ;  and  therefore  thou  shalt  go  to  hell,  and  there  to  be 
 punished  world  without  end."  Against  such  temptations  and 
 assaults  of  the  devil,  we  must  fight  on  this  wise,  .and  answer : 
 
 [1  coming,  1584;  is  coming,  1607.] 
 [2  ergo,  thou  art,  1571, 1572.] 
 
149 
 
 XXXVIII.]       THE   FIRST    SUNDAY    AFTER    THE    EPIPHANY. 
 
 - 1  ackno^vledo-e  myself  to  be  a  sinner  most  miserable,  and 
 filthy  in  the  "light  of  God,  and  therefore,  as  of  myself,  I 
 should  be  damned,  according  to  thy  saying :  but  there  is  yet 
 one  thing  behind,  that  is  this,  I  know  and  beheve  without 
 all  doubt,  that  God  hath  sent  his  Son  into  the  world,  which 
 suffered  a  most  painful  and  shameful  death  for  me;  and  ful- 
 filled the  law  wherewith  thou  wouldest  condemn  me:  yea, 
 he  hath  given  me,  as  a  gift,  his  fulfilling,  so  that  I  am  now  cj,Hst-sfu,-^ 
 reckoned  a  fulfiUer  of  the  law  before  God.     Therefore  avoid,  uw  is  made. 
 thou  most  cruel  enemy,  avoid ;  for  I  know  that  my  Redeemer  f;;ifi^.ngof 
 liveth,  which  hath  taken  away  all  my  sin  and  wickedness, 
 and  set  me  at  unity  with  God  his  heavenly  Father,  and  made 
 me  a  lawful  inheritor  of  everlasting  life." 
 
 Whoso  in  such  wise  fighteth  with  the  devil,  shaU  have 
 the  victory,  for  he  is  not  able  to  stand  against  Christ ;  and  it  The^^-^^^^ 
 appeareth  throughout  all  the  scripture  most  plainly  and  mam-  sund^^e 
 festly,  that  the  power  of  the  devH  is  vanquished,  when  the 
 word  of  God  is  used  against  him:  and  not  alonely  in  the 
 scripture,   both  new  and  old  Testament,  but  also  in  other 
 writings.      For    Eusebius    PamphiUus^    hath    many    stories, 
 wherein  is  mentioned  the  impotency  of  the  devil.     And  at  a  s^tran^^e^ 
 tills  time  we  have  a  story,  written  by  a  Spaniard  m  thecievu. 
 Latin  tongue,  and  affirmed  by  many  godly  and  well  learned 
 men:  which  story  happened  in  a  town  of  Germany*;  where 
 a  poor  husbandman,  lying  sore  sick  and  ready  to  die,  they 
 that  kept  him  company  in  the  chamber  where  he  lay,  saw  a 
 man  of  great  stature,  and  very  horrible  to  look  upon,  Ids 
 eyes  being  aU  fiery,  coming  into  the  chamber.     Tliis  terrible 
 devil,  turnmg  himself  unto  the  sick  body,  said,  "Sir,  thou 
 must' die  this  day,  and  I  am  come  hither  to  fetch  thy  soul; 
 for  that  pertaine'th  unto  me."     The  sick  man  answered  with 
 a  good  countenance,  saying,  "  I  am  ready  to  depart  when- 
 soe^ver  I  shaU  be  caUed  of  my  Lord,  which  gave  unto  me  my 
 
 [a  The  preacher,  it  may  be  presumed,  had  in  view  those  "  stories" 
 in  the  Ecclesiastical  History,  which  relate  the  constancy  of  the  pri- 
 mitive martyrs  when  assailed  by  the  violent  persecutions^  which  the 
 .    devil  stuTcd  up  against  the   church  :—7ravri  yap  o-^eV«  ive<TKr)\i^ev  6 
 SLVTLKflfievos.    Euseb.  Histor.  Eccles.  v.  1 ;  vra.] 
 
 [i  A  similar  story  is  given  by  Wolff,  who  cites  his  authorities,  and 
 states  that  the  circumstances  he  relates  occurred  at  Friboiu-g  in  the 
 year  1533.  Lectiones  Memorab.  Tom.  ii.  p.  412.  Francof.  adMoen. 
 1G71.] 
 
150  SERMON    PREACHED    ON  [sERM. 
 
 soul,  and  put  the  same  into  my  body  :  therefore  unto  him 
 only  will  I  deUvcr  it,  and  not  unto  thee ;  for  he  hath  de- 
 livered my  soul  from  thy  power  with  the  precious  blood  of 
 his  only  Son."     Then  said  the  devil,  "  Thou  art  laden  with 
 many  sins,  and  I  am  come  hither  to  write  them  together." 
 And  forth  he  draweth  out  of  his  bosom  pen,  ink,  and  paper, 
 setting  himself  at  the  table,  that  stood  there,  ready  to  write. 
 The  sick  man  hearing  his  mind,  and  perceiving  his  intent, 
 said  :  "I  know  myself  laden  with  many  sins;  but  yet  I  believe 
 that  the  same  are  taken  away  through  the  passion  and  suf- 
 fering of  Christ,  tlirough  whom  I  stedfastly  believe  that  the 
 heavenly  Father  is  pleased  with  me :  but  yet,  if  thou  wilt 
 write  my  sins,  thou  mayest  do  it,  and  then  write  thus,  that 
 isai.  ixiv.      all  nay  righteousness  is  as  cloth  stained  with  the  flowers  of 
 a  woman.     Therefore  I  cannot  stand  in  the   judgment   of 
 God."    The  devil,  sitting  at  the  table,  wrote  this  with  a  good 
 will ;  and  desired  the  sick  man  to  go  forward  in  confessing 
 and  numbering  his  sins.      Then  the  sick  man,  alleging  the 
 scriptures,  saith,  "  That  the  eternal  and  living  God  promised, 
 saying,  '  For  mine  own  sake  only  I  take  away  your  iniquities.' 
 isai.  xiiii.     Further,  Thou,  0  God,  hast  promised,  that  'though  our  sins 
 be  as  red  as  the  scarlet,  thou  wilt  make  them  as  white  as 
 snow.' "    But  these  words  he  wrote  not ;  but  instantly  desired 
 him  to  go  forward  as  he  had  begun.     The  sick  man,  with 
 great  sorrow  and  heaviness,  cried  out,  saying,  "  The  Son  of 
 God  appeared  to  that  end,  that  he  might  destroy  the  works 
 of  the  devil."     And  after  these  words  the  devil  vanished  out 
 of  sight ;  and  shortly  after  the  sick  man  departed  unto  the 
 living   God.     Here  you  see  how  the  devil  will  go  to  work 
 with  us,  when  we  are  sick :  therefore  let  us  learn  now  when 
 we  are  in  health  to  know  God  and  his  word,  that  we  may 
 withstand  this  horrible  enemy ;  knowing  that  we  shall  have 
 the  victory  through  Christ  our  Saviour,  in  whom  and  by 
 whom  God  is  pleased  with  us,  and  taketh  in  good  part  all 
 our  doings. 
 
 We  have  a  common  saying  amongst  us,  "  Every  thing  is 
 A  pretty       j^g  Jf;  Jg  taken."     We  read  of  king  Ilcm'y  the  seventh,  at  a 
 
 example  ot  o  «;  ' 
 
 thefeveS  ^imo  as  ho  was  served  with  a  cup  of  drink,  a  gentleman  that 
 brought  the  cup,  in  making  obeisance,  the  cover  fell  to  the 
 ground :  the  king,  seeing  his  folly,  saith,  "  Sir,  is  this  Avell 
 done?"    "Yea,  Sir,"  said  he,  "if  your  majesty  take  it  well."" 
 
XXXVIII.]       THE    FIRST    SUNDAY    AFTER    THE    EPIPHANY.  151 
 
 With  this  pretty  answer  the  king  was  pacified.     So  it  is  with  a  comfort- 
 us,  as  touching  our  salvation.      Our  works  are  unperfect,  but  '^ 
 God  taketh  the  same  well  for  Christ's   sake :    he  will  not 
 impute  unto  us  the  imperfectness  of  our  works,  for  all  our  im- 
 perfections and  sins  are  drowned  in  the  blood  of  our  Saviour, 
 Jesus  Christ;  and  whosoever  believeth  the  same  stedfastly, 
 shall  not  perish.      But  we  must  be  sure  of  it :  we  may  not 
 doubt,  but  be  certain  that  Christ  hath  destroyed  the  works^ 
 of  Satan ;  that  is,  he  hath  taken  his  power  from  him,  so  that 
 he  can  do  us  no  more  harm.     And  we  must  certamly  believe 
 his  promises,  which  are,  that  we  shall  have  life  everlasting  in 
 believing  in  him ;  and  being  sure  of  his  promises,  then  are 
 we  sure  of  our  salvation.      Here  you  see,  that  we  must  seek  oursaivation 
 our  salvation,  not  in  our  works,  but  in  Christ.     For  if  we  faith  and 
 look  upon   our  works,  we  shall   never  be   sure :    as  I  said 
 before,  they  be  evil  and  imperfect ;  and  evil  works  deserve 
 anger,  and  imperfect  works  are  punishable,  and  not  accept- 
 able ;    and   therefore  they  deserve    no  heaven,   but    rather 
 punishment. 
 
 But  you  will  say,  "  Seeing  we  can  get  nothing  with  good 
 works,  we  will  do  nothing  at  all;  or  else  do  such  works  as 
 shall  best  please  us ;  seeing  we  shall  have  no  rewards  for  our 
 well-doings."  I  answer :  we  are  commanded,  by  God's  word,  how  good 
 to  apply  ourselves  to  goodness,  every  one  in  his  calling ;  but  to'be  done!** 
 we  must  not  do  it  to  the  end  to  deserve  heaven  thereby :  we 
 must  do  good  works  to  shew  ourselves  thankful  for  all  his 
 benefits,  which  he  hath  poured  upon  us,  and  in  respect  of 
 God's  commandment ;  considering  that  God  willeth  us  to  do 
 well,  not  to  make  a  merit  of  it ;  for  this  were  a  denying  of 
 Christ,  to  say,  •'!  will  hve  well  and  deserve  heaven."  This  is 
 a  damnable  opinion :  let  us  rather  think  thus,  "  I  will  live  well 
 to  shew  myself  thankful  towards  my  loving  God,  and  Christ 
 my  Redeemer." 
 
 .  Further,  in  this  gospel  is  to  be  noted  the  earnestness  of 
 these  three  men  which  were  but  gentiles,  as  you  have  heard 
 before.  These  men  were  not  double-hearted,  speaking  one 
 thing  with  their  tongues,  and  thinking  another  thing  in  their 
 hearts.  No ;  they  are  none  such :  but  they  openly  profess 
 wherefore  they  come,  and  say,  "Where  is  this  new-born  king 
 of  the  Jews?  for  we  have  seen  his  star,  and  are  come  to 
 worship  him."     This  is  a  great  matter  for  them  to  do.     For 
 
152 
 
 SERMON    PREACHED    ON 
 
 [SERM. 
 
 Faith  feareth  of    tllGir 
 no  danger, 
 
 Herod  feared 
 the  birth  of 
 Christ. 
 
 Herod  a 
 crafty  fox. 
 
 the  Jews  at  that  time  had  a  kmg  whose  name  was  Herod,  not 
 a  Jew  born,  but  an  Idumean,  wliich  was  not  their  lawful  nor 
 natural  king,  but  somewhat  with  craft  and  subtilty,  and  some- 
 what with  power,  had  gotten  the  crown  and  the  kingdom. 
 Now  the  men  came  inquiring  for  the  lawful  king,  which  was 
 newly  born ;  which  thing  they  could  not  do  without  danger 
 lives.  But  here  appeareth,  that  faith  feareth  no 
 danger.  They  had  seen  the  star,  and  they  were  sure  and 
 certain  in  their  hearts,  that  the  King  of  kings  was  born  :  and 
 they  beheved  that  this  king  was  able  to  deliver  them  out  of 
 trouble ;  and  this  confidence  and  faith  in  God  made  them 
 liearty  to  go  and  inquire  without  any  dissembling  for  this 
 new  king,  not  fearing  the  old,  &c. 
 
 Herod,  hearing  these  news,  was  much  troubled ;  for  he 
 was  afraid  the  matter  would  go  against  him,  and  that  he 
 should  be  thrust  out  of  his  seat :  which  had  been  a  great 
 displeasure  unto  him ;  for  he  was  not  minded  to  give  place  to 
 any  other  king,  with  his  good  will.  And  all^  the  citizens 
 were  sore  dismayed ;  for  they  would  rather  have  rest  and 
 quietness,  and  serve  the  old,  than  to  receive  the  neAv,  with 
 peril  of  their  goods  and  bodies.  So  we  see  at  this  day, 
 Avhere  this  gospel  is  preached,  and  this  new  king  proclaimed, 
 there  are  more  which  had  rather  be  in  quietness  and  serve 
 the  devil,  than  to  stand  in  jeopardy  of  their  lives  and  serve 
 God ;  and  so  they  esteem  this  world  more  than  God,  his 
 Avord,  and  their  own  salvation. 
 
 The  said  Herod,  as  soon  as  he  heard  these  tidings,  sent 
 for  the  bishops  and  learned,  and  inquired  of  them  where 
 Christ  should  be  born.  The  bishops  were  well  seen  in  the 
 prophets  and  the  law,  and  made  answer  forthwith,  that  Christ 
 should  be  born  at  Bethlehem.  Herod,  hearing  that,  sent  for 
 the  wise  men,  to  examine  them  better  of  the  matter ;  asking 
 them  what  time  they  had  seen  the  star  ?  And  after  he  had 
 reasoned  enough  with  them,  he  sent  them  to  Bethlehem, 
 saying,  "  Go  and  search  for  the  child ;  and  when  you  have 
 found  him,  bring  me  word  again,  that  I  may  come  and 
 worship  him  also."  See  what  a  crafty  fox  this  Herod  was, 
 as  our  Saviour  called  him !  He  made  a  pretence  hke  as  if  he 
 were  willing  to  give  over  his  kingdom,  and  to  give  place  unto 
 the  new  king.  Such  was  Jiis  pretence  outwardly ;  but  his 
 ['  also,  1571, 1572.] 
 
XXXVIII.]       THE    FIRST    SUNDAY     AFTEU    THE    EPIPHANY.  153 
 
 heart  was  poisoned  with  the  poison  of  cruelness  and  ambition,  Herod  a 
 so  that  he  was  minded  to  have  killed  this  child  as  soon  as  he  ambitious 
 
 tyrant. 
 
 might  get  liim :  wliich  his  intent  appeared  afterward.     For 
 he,  hearing  that  the  wise  men  were  returned  another  way 
 into  their  country,  sent  by  and  bye  his  guard,  and  kiUed  all 
 the  cliildrcn  that  were  two  years  of  age  and  under  at  Beth- 
 lehem, and  in  the  country.     But  for  all  his  cruelty,  God  was 
 able  to  preserve  Christ,  that  he  should  not  be  slain  amongst 
 these  children.     Therefore  the  angel  giveth  Joseph  warning 
 that  he  should  go  into  Egypt.     Here  learn  to  trust  in  God ; 
 for  adversus  altissimum  non  est  consilium,  that  is,  "Against  Prov.xxi. 
 the  Almighty  prevaileth  no  counsel."     This  Herod  thought 
 himself  wiser  than  God  and  the  whole  world ;  yet  for  all  that 
 he  was  much  deceived :  for  he  could  neither  destroy  the  wise 
 men,  nor  Christ,  with  all  his  wit  and  counsel :  "  the  Lord  Psai.  li. 
 that  sitteth  above  laughed  him  to  scorn ; "  he  brought  his 
 counsel  to  nought,  and  he  deUvered  them  out  of  his  hands. 
 So  undoubtedly  he  will  do  with  us.     He  will  deUver  us  out  God  wiii  be 
 of  all  our  troubles,  and  from  all  our  enemies  whensoever  they  if'we^put" "' 
 shall  oppress  us,  if  we  do  put  our  trust  in  him.  him. 
 
 Now  after  they  were  departed  from  Herod,  they  go  their 
 ways  seeking  the  child.  And  as  soon  as  they  came  out  of  the 
 city,  they  see  the  star,  wliich  guided  them  until  they  came 
 unto  the  house  where  Jesus  was,  with  his  mother,  and  Joseph 
 his  father  in  the  law.  And  when  these  men  came  thither, 
 what  did  they  ?  They  worshipped  him.  Note  here,  they  Matt.  ii. 
 worshipped  him,  saith  the  evangelist.  Here  is  confounded 
 and  overthrown  the  foohsh  opinion  and  doctrine  of  the  papists, 
 which  would  have  us  to  worship  a  creature  before  the  Creator ; 
 Mary  before  her  Son.  These  Avise  men  do  not  so ;  they 
 worship  not  Mary  ;  and  wherefore  ?  Because  God  only  is  to  cod  only  to 
 be  worshipped:  but  Mary  is  not  God;  therefore  they  Avorship  shipped, 
 not  her,  but  him,  which  is  the  very  natural  Son  of  God,  yea, 
 God.  himself,  and  yet  very  man.  And  therefore,  if  it  had 
 been  allowed  or  commanded  that  Mary  the  mother  of  Christ 
 should  have  been  called  upon  and  worshipped,  surely  then  had 
 these  wise  men  been  greatly  to  blame :  but  they  knew  that 
 Mary  was  a  blessed  woman,  above  all  women'*,  and  yet  not 
 such  a  one  as  should  be  called  upon  and  worshipped.  Let 
 all  those  learn  here,  that  are  so  foohsh,  that  they  will  caU 
 [■-  above  all  women,  only  in  1571, 1572.] 
 
154  SERMON    PREACHED    ON  [sERM. 
 
 rather  upon  Mary,  on  whom  they  have  no  commandment  to 
 call,  than  upon  God  who  hath  commanded  us  to  call  upon 
 him ;  as  he  saith  every  where  in  the  Psalms,  Invoca  me  in 
 die  tribulationis,  "  Call  upon  me  in  the  time  of  thy  trouble, 
 and  I  will  hear  thee," 
 
 Gifts  given  to         They  gave  him   gifts,   gold,   myrre,   and    frankincense. 
 
 llified'^"  Clold  they  gave  him  to  signify  his  kingdom ;  myrre,  to  sig- 
 nify his  mortality ;  frankincense,  to  signify  his  priesthood. 
 And  afterward  they  departed  another  way  into  their  countries, 
 by  the  admonition  of  the  angel.  After  their  departure 
 Joseph,  Avith  Mary  and  the  child,  fled  into  Egypt,  for  fear 
 of  Herod,  which  was  minded  to  destroy  the  child.  Where 
 you  learn  to  know  the  wonderful  provision  that  God  ever 
 maketh  for  those  that  put  their  trust  in  him;  for  to  the 
 intent  they  might  have  wherewith  to  bear  their  costs  for  such 
 a  journey,  God  moved  their  hearts,  that  they  should  give 
 
 He  that        him  gold.     Learn,  I  say,  here  to  put  your  trust  in  God,  and 
 
 trust  in  God  to  havo  a  ffood  coufidence  in  him ;  for  he  is  such  a  loving 
 
 shall  not  O  t  •^^  nc  ^ 
 
 ^at'^-  father  to  those  that  trust  m  him,  that  he  will  not  suiter  them 
 
 to  have  lack  or  need  of  any  thing  in  this  world,  of  food 
 and  necessary  things  ;  for  he  careth  for  us  that  believe  in 
 him,  as  well  as  for  Mary  and  her  Son.  Therefore  he  will 
 •  not  suffer  us  to  have  lack  of  that  is  needful  to  soul  or  body ; 
 for  the  king  and  prophet  David  saith,  Nwiquam  vidi  justum 
 
 psai.xxxvii.  derelictmn;  that  is,  "I  have  never  seen  the  just  man  forsaken 
 or  rejected  of  God,  nor  cast  away."  No,  saith  he,  I  have 
 never  seen  the  just  man  perish  for  lack  of  necessary  things. 
 
 Who  they     But  wliat  is  a  just  man?     He  is  just  that  beheveth  in  our 
 
 j^ustmen/^  Saviour :  for,  as  you  have  heard  before,  those  who  beheve  in 
 Christ  are  justified  before  God;  they  are  clean  delivered 
 from  all  sms,  and  therefore  may  be  called  just,  for  so  they 
 are  in  the  sight  of  God:  such,  saith  the  prophet,  he  hath 
 never  seen  forsaken  of  God. 
 
 But  for  all  this,  we  may  not  tempt  God ;  we  must  labour 
 and  do  our  business,  every  one  in  his  vocation  and  order 
 wherein  God  hath  called  liim.  Labour  thou,  and  God  will 
 bless  thee,  and  increase  thy  labours ;  so  that  thou  shalt  have 
 no  lack  of  necessary  things,  so  long  as  thou  walkest  uprightly 
 in  thy  vocation ;  hke  as  he  provided  for  Mary  and  her  child. 
 But  yet  thou  must  labour  and  do  thy  business,  as  it  is 
 written :  Labores  manuum  tuarum  edes,  et  bene  tibi  erit ; 
 
XXXVIII.]       THE    FIRST    SUNDAY    AFTER    THE    EPIPHANY.  155 
 
 "  Be  content  to  work  for  thy  living,  and  it  shall  go  well  Psai.  cxxvUi. 
 with  thee,  and  thou  shalt  have  enough,  for  I  will  make  thee "" 
 a  Hving :"  which  promise   of  God   is   surely  a  comfortable 
 thing,  but  little  regarded  of  the  people ;  for  they  do  like  as 
 there  were  no  God,  and  deceive  and  oppress  one  another. 
 Every  man  scrapeth  for  himself ;  ever  in  fear  that  he  shall  The  covetous 
 
 J  l  '       ^  _     man  trustelh 
 
 lack,  nothing  regarding  that  promise  of  God.  But  God  is  ""' '» ^od. 
 yet  ahve ;  and  surely  he  will  most  grievously  punish  such 
 wicked  unthankfulness  and  mistrust  of  his  word  and  promise. 
 AVhat  might  be  more  comfortable  unto  us,  if  we  had  grace 
 to  beheve  it,  than  his  loving  promises,  wherein  he  sheweth 
 himself  a  loving  Father?  David  saith,  Juvenis  fui,  et  senui; 
 "I  have  been  young,  and  now  am  old;  but  yet  I  never  saw  Psai. xxxvii. 
 the  righteous  lack  bread."  Here  learn,  0  man,  to  have 
 respect  to  God- ward :  esteem  the  word  of  God  and  his  pro- 
 mises as  they  are,  that  is,  most  certain  and  true:  beheve 
 them;  hang  upon  them;  labour  and  do  thy  business  truly, 
 et  bene  tihi  erit,  "and  it  shall  be  well  with  thee."  Thou 
 shalt  have  enough ;  thou  shalt  have  a  store-house  that  never 
 shall  be  empty,  that  is,  thy  labour :  for  the  poor  man's 
 treasure-house  is  his  labour  and  travail;  and  he  is  more 
 sure  of  his  hving  than  the  rich :  for  God's  promises  cannot 
 be  stolen  by  any  thief.  God  promiseth  him  a  hving,  that 
 truly  laboureth,  and  putteth  his  trust  in  him.  But  the  rich 
 man  is  not  sure  of  his  riches,  for  a  thief  may  come  and  steal 
 them;  or  else  the  same  may  perish  by  fire,  or  one  way  or 
 other :  therefore  the  poor  faithful  man  is  more  sure  of  his 
 hving,  than  if  he  had  the  same  in  his  chest ;  for  God's 
 promises  are  not  vain ;  they  are  most  certain.  And  happy 
 are  those  which  believe  the  same ;  they  shall  have  not  only 
 in  this  world  enough,  but  afterward  everlasting  life,  without 
 all  sorrow  and  misery  ! 
 
 Thus  much  I  was  minded  to  tell  you  of  this  gospel :  now 
 let  us  return  to  the  gospel  of  this  day,  wherein  I  will  note 
 two  or  three  short  notes;  for  I  will  not  trouble  you  much 
 longer,  because  the  time  is  much  spent. 
 
 "  And  when  he  was  twelve   years  old,"  &c.      God   Al-  Luke  ii. 
 mighty  had  commanded  in  his  law,  Deuteronomy,  the  six-  Deut.  xvi. 
 teenth    chapter,   that  all  the    males   should   come   together 
 three  times  in  the  year,  for  these  three  causes : — the  first  The  Muses 
 
 ''  ,     why  the  Jews 
 
 was,  that  they  should  learn  to  trust  in  God,  and  not  in  then'  J^g^^^'^feJ^" 
 
156  SERMON    PREACHED    ON  [sERM. 
 
 own  strength :  and  it  was  a  great  matter  unto  them  to  leave 
 the  land  void.  As  if  we  Englishmen  had  commandment  to 
 come  all  to  London,  and  leave  our  country,  were  it  not  to 
 be  feared  that  the  country  should  be  hurt  either  by  the 
 Scots  or  Frenchmen  in  om*  absence  ?  Surely,  I  thinli  it  were 
 very  dangerous.  So  at  that  time  the  Jews  had  great  and 
 mortal  enemies  round  about  them,  yet  God  commanded  them 
 to  leave  the  land  void :  as  who  would  say,  "  Come  you 
 together  after  my  commandment,  and  let  me  alone  with 
 your  enemies;  I  will  keep  them  from  you  that  they  shall 
 not  hurt  you."  And  this  was  the  first  cause  why  he  would 
 have  them  come  together. 
 
 The  second  cause  was,  that  they  should  learn  the  law 
 and  commandments  of  God :  for  there  was  the  chief  temple 
 of  the  Jews ;  and  all  the  spiritualty  of  the  whole  land  were 
 there  gathered  together,  and  taught  the  people  the  law,  and 
 how  they  should  walk  before  God :  and  this  was  the  second 
 cause. 
 
 The  third  cause  of  their  coming  together  was  for  ac- 
 quaintance sake ;  for  God  would  have  them  knit  together 
 in  earnest  love  and  charity.  And  therefore  he  Avilled  them 
 to  come  together,  that  they  that  dwelled  on  the  one  side 
 of  the  land  might  be  acquainted  with  them  that  dwelled  on 
 the  other  side ;  so  that  there  might  be  a  perfect  love  be- 
 tween them :  for  God  hateth  nothing  more  than  discord. 
 And  these  are  the  causes  why  they  were  commanded  to 
 come  together   every  year  three  times. 
 
 Now  at  this  time  Mary  went  with  her  husband  Joseph. 
 
 Belike  she  was  desirous  to  hear  the  word  of  God,   which 
 
 made  her  to  take  so  great  a  journey  in  hand ;  for  she  was 
 
 not  commanded  by  the  law  to  be  there,  for  women  were  at 
 
 The  travail    their  liberty  to  go  or  tarry.     Here  note  the  painfulness  of 
 
 of  the  virgin    ^^  ,,  ,^_l  j.  •  f 
 
 Mary  to  hear  Mary,  that  sho  was  content  to  go  so  great  a  journey  lor 
 taught.  God's  sake.  I  fear,  this  journey  of  hers  will  condemn  a 
 great  many  of  us,  which  will  not  go  out  of  the  door  to  hear 
 God's  word.  Therefore  learn  here,  first,  to  love  and  em- 
 brace God's  word :  secondly,  to  follow  all  good  orders  : 
 thirdly,  to  be  content  to  go  with  thy  neighbours  every 
 holy-day  to  the  church ;  for  it  is  a  good  and  godly  order, 
 and  God  will  have  it  so.  But  pcradventure  you  will  say 
 unto  me,  "  How  chance  you  go  not  to  the  service  upon  the 
 
XXXVIII.]      THE    FIRST    SUNDAY    AFTER    THE     EPIPHANY.  157 
 
 holy-days?"  I  have  none  other  excuse  but  this,  namely,  that 
 I  shall  go  thither  in  vain.  Mary  went  thither  to  hear  the 
 word  of  God ;  and  if  I  might  hear  the  word  of  God  there, 
 I  would  go  thither  with  a  good  will.  But  first,  the  parson 
 of  the  church  is  ignorant  and  unable  to  teach  the  word  of 
 God,  neither  beareth  he  any  good  will  to  the  word  of  God ; 
 therefore  it  were  better  for  me  to  teach  my  family  at  home, 
 than  to  go  thither  and  spend  my  time  in  vain,  and  so  lose 
 my  labour.  This  I  have  to  allege  for  myself,  that  if  the 
 curate  were  as  he  ought  to  be,  I  would  not  be  from  the 
 church  upon  the  holy-day. 
 
 Jesus   and   ^Mary,   with  all    their   neighbours,    were   at 
 
 Jerusalem:    and   after  they  had   done  their  business,  they 
 
 came  home  again ;   Mary  in  the  company  of  other  women, 
 
 and  Joseph  her  husband  in  the  company  of  men :  but  Jesus 
 
 the   child  was  left  behind ;  for  Mary  thought  he  was  with 
 
 his  father,   and  Joseph   thought   he  was   with  his   mother. 
 
 At  night,  when  they  were  met  together,  she  asked  him,  and 
 
 he  asked  her,  for  the  child ;  for  before  they  were  not  aware 
 
 that  they  had  lost  him.      0,  what   sorrow  and  tribulation 
 
 rose  then  m  their  hearts !   I  think  no  tongue  can  shew  what 
 
 pain  and  sorrow  this  mother  felt  in  her  heart  for  the  loss 
 
 of  her  child :  for  she  thought  thus,  "  God  hath  rejected  me, 
 
 and  therefore  hath  taken  my  son  from  me :  I  shall  no  more 
 
 find  him.     Alas,  that  ever  I  was  born,  that  I  should  lose 
 
 my  son,  whom  I  heard  say  should  be  the  Saviour  of  the 
 
 world!     This  Saviour   is  lost  now  through  my  neghgence 
 
 and  slotlifulness.     What  shall  I  do?     Where  shall  I  seek 
 
 liim?"     In  this  great  heavmess  she  turned  back  agam  to 
 
 Jerusalem,   inquiring   for  him  by   the    way  amongst    their 
 
 friends  and  acquaintance ;  but  he  could  neither  be  heard  of 
 
 nor  found,  until  they  came  to  Jerusalem,  where  they  found 
 
 liim   amongst  the   doctors  and  learned  men,   arguing   with  jesus  dis- 
 
 O  ^         ^  puted  with 
 
 them,  and  posing  them.  the  doctors. 
 
 Here  is  to  be  noted  a  negligence  in  Mary  and  Joseph : 
 therefore  they  which  go  about  to  make  Mary  to  be  without  Mary  the 
 
 •^  o  ^  1  1    •    1  1      1  virgin  was 
 
 sin  are  much  deceived;   for  here  it  appeareth  plainly  that  not  without 
 Mary  was  in  fault.     Here,  also,  all  parents  may  learn  to 
 be  diligent  and  careful  about  their  children.     The  common 
 sort  of  parents  are  either  too  careful  for  their  cliildren,  or 
 else  too  negligent.    But  the  right  carefulness  that  you  should 
 
158  SERMON    PREACHED    ON  [scnJI. 
 
 have  over  your  children,  is,  first  to  consider  that  God  hath 
 appointed  his  angels  to  keep  and  save  your  children  from 
 all  peril  and  danger  that  may  happen  unto  them,  as  it  plainly 
 appeareth  daily ;  for  sm^ely  a  child  is  in  many  dangers  of 
 his  life  daily,  but  the  angel  of  God  keepeth  them.  And 
 Parents  may  therefore  tlic  parents  should  not  be  too  careful,  neither  yet 
 less  of  their    too  negho'ent :  for  they  should  consider,  that  it  is  the  will, 
 
 children,  nor  »    »  '  •^  ^     ' 
 
 vet  too  care-  pleasurc,  and  commandment  of  Almighty  God,  that  they 
 should  keep  their  children  in  safe  custody,  and  to  preserve 
 them,  as  much  as  in  them  lieth,  from  all  danger  and  harm. 
 
 A  goodly  Further,  here  is  to  be  noted,  that  this  fault  and  sin  of  Mary 
 was  not  set  out  to  bolden  us  to  sin,  but  rather  to  keep  us 
 from  desperation  when  Ave  have  sinned  ;  making  this  reckon- 
 ing, Hath  God  pardoned  his  saints  and  forgiven  their  faults  ? 
 Then  he  will  be  merciful  unto  me,  and  forgive  my  sin.  So 
 by  their  cnsample  we  may  strengthen  our  faith,  and  not  to 
 take  boldness  of  them  to  sin. 
 
 After  that  they  found  him,  Mary  beginneth  to  quarrel 
 with  him,  saying,  "  Son,  why  hast  thou  done  this  unto  us  ?" 
 Here  she  speaketh  like  a  mother,  and  is  very  quick  with 
 him.  But  he  made  her  as  quick  an  answer,  saying,  "  Know 
 ye   not  that  I   must  do  the  business  of  my  Father  ?"  &c. 
 
 Children,      We  Icam  here,  how  far  forth  children  are  bound  to  obey 
 
 dience  they    their  parcuts ;  namely,  so  far  as  the  same  may  stand  with 
 
 owe  to  their  ■■■  «'  i        i      i 
 
 parents.  godhucss.  If  tlicy  will  havo  us  go  further,  and  pluck  us 
 from  true  religion  and  the  serving  of  God,  make  them  this 
 answer,  Oportet  magis  obedire  Deo  quam  hominibus;  that 
 
 Actsv.  is,  "We  ought  rather  to  obey  God  than  men;  for  otherwise 
 we  are  not  bound  to  obey  our  parents,"  &c.      Here  not  only 
 
 Trueobe-      children  may  learn,  but  subjects  and  servants,  to  obey  their 
 
 diencc,  what  «'  '  •'  i         •   i       /^      i  i 
 
 it  IS.  i^ing  and  masters,  so  far  as  it  may  stand  with  God's  plea- 
 
 sure ;  and  further  to  go  we  ought  not. 
 
 The  child  went  home  with  them,  and  was  obedient  to 
 them.  Although  partly  he  had  signified  unto  them  where- 
 fore he  was  sent  into  the  world,  namely,  to  teach  men  the 
 way  to  heaven ;  yet  he  remained  with  them  in  his  obedience 
 from  this  time,  being  of  the  age  of  twelve  years,  unto  the 
 age  of  thirty  years.  And  in  this  mean  time  (as  it  is  to  be 
 thought)  he  exercised  his  father's  occupation,  which  was  a 
 allowed  by  carpcntcr.  This  is  a  wonderful  tiling,  that  the  Saviour  of 
 Christ.         ij^g  world,  and  the  King  above  all  kings,  was  not  ashamed 
 
XXXYIII.]       THE    FIRST    SUNDAY    AFTER    THE    EPIPHANY.  159 
 
 to  labour ;  yea,  and  to  use  so  simple  an  occupation.  Here 
 he  did  sanctify  all  manner  of  occupations,  exhorting  and 
 teaching  us  with  this  cnsamplc  every  man  to  follow  and 
 keep  the  state  whereunto^  God  hath  called  him;  and  then 
 we  shall  have  living  enough  in  this  world,  doing  well  and 
 after  his  pleasure ;  and  in  the  world  to  come  life  everlasting, 
 which  Clirist  by  his  death  and  passion  hath  deserved  for  us. 
 To  whom,  with  God  the  Father  and  the  Holy  Ghost,  be  aU 
 honour  and  glory,  both  now  and  for  ever  I   Amen. 
 
 [1  wherever,  1571.] 
 
160  SERMON    PREACHED    ON  [sER.M. 
 
 A  SERMON  PREACHED   BY   MASTER   HUGH   LATIMER,  THE 
 
 SECOND  SUNDAY   AFTER  THE  EPIPHANY,   THE  17th 
 
 DAY   OF  JANUARY,   ANNO   1552. 
 
 JOHN  II.  [1.] 
 
 And  upon  the  third  day  there  was  a  marriage  in  Cana,  a  city  of 
 Gahlee,  and  Mary  the  mother  of  Jesus  was  there. 
 
 "  The  third  day,"  that  was  the  third  day  after  he  came 
 into  GaUlce ;  for  before  he  was  in  Jewry,  and  now  was  come 
 into  Gahlee.  And  there  was  a  marriage  the  third  day  after 
 his  coming,  and  Mary  his  mother  was  present,  and,  as  it  was 
 most  hke,  she  was  there  as  an  helper ;  for  she  was  no  bidden 
 Christ  being  giiest ;  but  ChHst  was  called  unto  it,  with  his  disciples,  being 
 
 thirty  years  .  _  ^  •    i         •  ^         ^  ii 
 
 old  began  to  thirty  ycars  oi  age :  at  which  time  he  began  to  preach  the 
 kingdom  of  God ;  but  as  yet  he  had  done  no  miracles,  except 
 that  which  he  did  when  he  was  twelve  years  of  age ;  that 
 was,  he  disputed  in  the  temple  with  the  doctors ;  which  cer- 
 tainly was  a  miracle :  but  this  now  was  the  first  that  he  did 
 after  his  preaching.  And  now,  being  a  preacher,  he  begin- 
 neth  to  confirm  all  his  doctrine  with  miracles,  to  get  himself 
 authority,  and  to  allure  his  audience  to  believe ;  and  there- 
 fore he  set  forth  his  power  by  miracles. 
 
 The  word^of  ^nd  hcrc,  peradventure,  some  will  say.  How  happeneth  it 
 
 m'iwdes^  that  there  are  no  miracles  done  in  these  days  by  such  as  are 
 preachers  of  the  word  of  God  ?  I  answer  :  The  word  of  God 
 is  already  confirmed  by  miracles ;  partly  by  Christ  himself, 
 and  partly  by  the  apostles  and  saints.    Therefore  they  which 
 
 Preachers  in  now  prcach  tlic  samo  word  need  no  miracles  for  the  confirma- 
 
 these  days  .•'■  n        r-  ^  •  n'    •         ^  n 
 
 need  no        tiou  thcrcof  I   for  the  same  is  sufnciently  confirmed  already. 
 
 miracles.  "  " 
 
 Now  to  the  gospel. 
 tcma^t  "  There  was  a  marriage,"  saitli  the  evangelist.     This  is  a 
 
 f^!'"^^''"  comfortable  place  for  all  married  folks :  for  it  here  appeareth 
 
 that  marriage  is  a  most  honourable  and  acceptable  thing  in 
 
 the  sight  of  God ;  yea,  God  Almighty  himself  is  the  author 
 Matt. xix.     of  it,  as  the  scripture  saith,  "Those  that  God  hath  joined 
 
 together  man  shall  not   separate ;"   meaning  that  all  those 
 
XXXIX.]       THR    SECOND    SUNDAY    AFTKR    THE     EPIPHANY.  Ifil 
 
 that  come  together  by  the  appointment  of  God  and  his  holy 
 institution,  such  shall  not  man  separate,  nor  put  asunder. 
 Here  all  those  which  ffo  about  marriage,  may  learn  to  ex-  a  comfort- 
 
 ^  °  .        .  able  lesson 
 
 amine    their    consciences ;    and    to   be    sure  that  it   is  the  ^°^  married 
 
 persons. 
 
 pleasure  and  will  of  God  that  man  and  wife  should  marry 
 and  dwell  together.  And  they  which  are  married  abeady 
 may  comfort  themselves  in  all  afflictions,  adversities,  and 
 miseries  that  come  by  marriage ;  namely,  that  they  are  in 
 the  favour  of  God,  and  that  God  hath  joined  them  together 
 in  that  estate ;  which  estate  although  it  bring  with  it  great 
 affliction  and  tribulation,  (as  we  may  see  by  Adam  and  Eve 
 when  they  were  in  Paradise,  where  God  grievously  punished 
 their  sins :  for  before  the  fall  the  wife  had  like  power 
 with  her  husband  Adam,  and  was  in  hke  dignity  with  him ; 
 but  after  the  fall  came  the  commandment  of  God  to  the  man, 
 saying,  "In  the  sweat  of  thy  face  thou  shalt  eat  thy  bread ;"  oen.  lii. 
 which  is  a  great  bondage  unto  man ;  for  in  this  compaction 
 is  contained  the  whole  burthen  and  charge  laid  upon  the  Adam  is  sore 
 man's  back ;  that  is  to  say,  that  he  hath  the  charge  over 
 his  household,  to  provide  for  their  Hvings  and  sustenance 
 with  his  labour  and  occupation :  and  unto  the  woman  he 
 said,  "  In  sorrow  and  pain  thou  shalt  bring  forth  thy  chil-  Eve  sore 
 dren,  and  thou  shalt  be  in  obedience  to  thy  husband ;  he  shall 
 govern  thee,  and  thou  shalt  not  have  thine  own  will  nor 
 liberty :"  which  is  a  great  matter,  for  women  have  many 
 and  great  sorrows  and  pains  in  travail  with  children,  and 
 other  calamities ;  and  being  before  at  hberty,  must  now  be 
 obedient  to  their  husbands;  which  also  seemeth  a  great  pain 
 and  burthen  unto  them :  but  for  all  this)  they  may  comfort 
 themselves  with  the  word  of  God,  and  tliink  in  their  hearts, 
 and  say  :  "0  God,  thou  hast  brought  us  together  in  the  a  godiy 
 estate  of  matrimony  ;  it  was  thy  ordinance  and  pleasure  that  for  mLriLa 
 we  should  join  together :  now  therefore  be  merciful  unto  women. 
 us ;  forsake  us  not,  which  Hve  in  thy  ordinance  and  after 
 thy  commandments :  pour  thy  Spirit  into  our  hearts,  that 
 we  may  bear  and  suffer  all  these  miseries  which  thou  layest 
 upon  our  necks."  And  in  this  manner  married  folks  may 
 comfort  themselves  with  the  word  of  God  in  all  their  ad- 
 versities, because  they  are  sure  that  marriage  is  a  thing 
 that  pleaseth  God. 
 
 Here  learn  to  abhor  the  abominable  opinion  of  the  papists, 
 
 r  1  11 
 
 [LATIMER,   II.J 
 
16: 
 
 SERMON    PREACHED    ON 
 
 []sERM. 
 
 The  opinion 
 of  the  papists 
 against 
 marriafre. 
 
 [1  Tim.  iv.] 
 A  devilish 
 doctrine  of 
 the  papists. 
 
 Heb.  xiii. 
 
 Marriage  is 
 honourable. 
 
 Christ  turned 
 water  into 
 wine. 
 
 which  hold  that  marriage  is  not  an  holy  thing ;  and  that  the 
 ministers  of  the  word  of  God  be  defiled  through  marriage, 
 if  they  enter  into  the  same :  wliich  is  an  abominable  doctrine, 
 and  clean  against  God  and  his  word.  Therefore  St  Paul 
 seeing  beforehand  in  the  Spirit  \  "  In  the  latter  times  there 
 shall  come  deceivers,  and  false  teachers,  which  should  teach 
 doctrinatn  dcemoniorum,  that  is,  the  doctrine  of  devils,  for- 
 bidding marriage :"  which  prophecy  of  St  Paul  is  verified 
 now,  in  this  our  time,  in  the  papists ;  for  they  say  and 
 teach,  that  marriage  is  not  lawful  to  every  man ;  despising 
 also  the  ordinance  of  God.  Therefore  their  doctrine  may 
 be  called,  as  it  is  indeed,  the  doctrine  of  the  devil :  against 
 which  doctrine  St  Paul  made  a  proclamation,  saying,  Hono- 
 rabile  conjugium  inter  omnes ;  "Marriage  is  lawful,  honour- 
 able, and  most  godly  among  all  men ;  and  as  for  adulterers 
 and  fornicators,  God  shall  judge  them."  This  St  Paul 
 speaketh  by  occasion,  seeing  in  spirit  that  there  would  come 
 such  papists  as  would  pervert  the  orduiance  of  God,  and  say 
 that  marriage  was  unholy ;  and  that  a  man  may  not  marry 
 in  Lent,  for  it  is  a  holy  time ;  as  though  marriage  were 
 unholy  and  filthy.  But  here  ye  may  see  it  is  the  very 
 ordinance  of  God,  and  is  commended  by  Christ  himself;  for 
 he  cometh  unto  it,  and  with  his  presence  he  sanctifieth  it. 
 And  not  only  that,  but  he  did  a  mu'acle  at  this  marriage; 
 whereby  he  confirmed  marriage  to  be  good,  holy,  and  ac- 
 ceptable before  God.  Therefore  all  those  that  go  about 
 marriage  ought  to  know  that  it  is  good,  holy,  and  lawful 
 before  God.  Only  thus  I  admonish  you,  have  a  respect  to 
 God-ward ;  that  is  to  say,  endeavour  yourself  so  that  God 
 may  be  with  you  at  your  marriage,  and  that  Christ  be  one 
 of  the  guests ;  for  if  he  be  there,  you  shall  have  no  lack  of 
 any  thing.  And  to  signify  that  he  Avould  help  them  that 
 lacked,  he  did  a  miracle  at  this  marriage :  he  remedied  what 
 lacked;  wine  lacked,  and  forthwith  he  turned  water  into 
 wine. 
 
 Here  note,  that  it  is  lawful  for  poor  men  sometimes  to  be 
 merry,  specially  at  a  marriage :  for  these  were  but  poor  men, 
 yet  they  had  wine  at  the  marriage  ;  where  theu'  common 
 drink  was  but  water,  but  now  at  the  wedding  they  had 
 wine,  because  they  might  be  merry  at  the  solemnity  of  God's 
 [1  in  the  Spirit  that,  1571.] 
 
XXXIX.]        THE    SECOND    SUNDAY    AFTER    THE    EPIPHANY.  163 
 
 ordinance.     Which  as  it  is  lawful,  so  let  it  be  done  honestly  wme  mode- 
 and  ffodly,  as  bccometh  christian  men.  wdiused 
 
 5i  -I  1  ^  1  •  •        1  t  '^  commend- 
 
 Further,  we  learn  here  that  the  saints  m  heaven  have  Jbie-  . 
 
 '  _  _  Saints  m 
 
 been  sinners :  for  after  St  Augustine's  mind-,  Mary  was  here  {Jeen's'inn^r 
 
 moved  with  vain-glory,  and  Avent  about  to  provoke  Christ  to 
 
 do  some  new  thing  ;  not  seeking  the  honour  of  God,  but  her 
 
 own  glory,  that  it  might  be  said  she  had  a  son  that  could  do 
 
 this  and  that.      But  here  we  must  take  heed,  that  wo  use 
 
 well  their  ensample,  not  thinking   after   this   manner,   The  Beware  of 
 
 .  .  comparisons 
 
 sanits  of  God  have  sumed,  and  yet  have  been  saved;    and  "."dpresump 
 
 "^  tion. 
 
 therefore  I  will  sin,  and  nevertheless  I  shall  be  saved :  for 
 so  to  think  were  very  detestable,  and  a  great  abuse.  But 
 we  must  rather  comfort  ourselves  by  their  sins,  sayino;,  when  ^  whoie- 
 
 ^  '         <J       O'  some  and 
 
 the  devil  tcmpteth  us,  and  goeth  about  to  bring  us  to  con-  f^^^  '^°'^ 
 fusion,  then  let  us  call  to  remembrance,  that  the  saints  of  God 
 have  been  sinners,  and  yet  are  saved  ;  and  that  God  will  be 
 likewise  as  merciful  to  us,  and  will  forgive  us  our  sins.     And 
 therefore  let  us  not  despair,  but  put  our  trust  in  him,  and  whosoever 
 hope  and  believe  in  him,  and  in  no  wise  to  shrink  from  him:  God  by 
 
 •^  .  .  .  Christ  shall 
 
 for  he  is  as  merciful  as  ever  he  was,  and  he  will  pardon  and  ^e  saved, 
 remit  our  sins :  he  is  as  mighty  as  ever  he  was,  and  therefore 
 may  do  it :  wherefore  I  will  seek  unto  him,  like  as  Mary 
 Magdalene  and  other  his  saints  have  done,  and  therefore  are 
 saved.  In  this  manner  let  us  use  ensamples  of  the  saints  to 
 our  comfort,  and  not  to  embolden  us  to  sin. 
 
 Further,  let  us  here  learn  by  the  mother  of  Christ, 
 whither  we  shall  run  for  help,  when  we  are  in  necessity  and 
 distress.  Mary  perceived  that  there  was  lack  of  wme,  and 
 had  therefore  pity  over  her  poor  friends:  now  in  this  distress, 
 whither  runneth  she  for  her  help  ?  even  to  Christ  himself. 
 Then  let  us  follow  her  ensample.     Art  thou  poor  ?    Kun  to  in  an  our 
 
 Tieccssitips 
 
 Christ,  and  call  upon  God  in  the  name  of  Christ :  ask  for-  let  us  come 
 
 ^  to  Christ  for 
 
 giveness  of  thy  sins  in  his  name,  and  God  will  hear  thee,  succour. 
 and  grant  thy  petition ;  for  he  hath  promised,  that  all  that 
 come  to  him  in  the  name  of  Christ,  shall  lack  nothing,  neither 
 shall  they  be  rejected  of  him. 
 
 Here  also  note,  further,  the  great   charity  that  was  in 
 
 Mary  the  mother  of  Christ,  which  prayed  for  her  friends, 
 
 namely   in   the  time   of   their    lack    and   necessity,   saying, 
 
 olvov  ovK  e-^ovari,   Vinum  non  habent ;  that  is,  "They  havo 
 
 [2  See  vol.  I.  p.  383.] 
 
 11—2 
 
164  SERMON    PREACHED    0\  [sERM. 
 
 no  wine."  As  who  should  say,  "  They  are  poor  honest  folks, 
 and  have  here  an  honest  company  at  their  marriage ;  now  they 
 lack  wine,  I  pray  you  help."  She  was  not  long  in  bibble- 
 babble,  with  saying  she  wist  not  what,  but  saith  at  one  word, 
 Muehbab-  "  Help,  for  it  is  need."  She  doth  not,  as  our  papists  do, 
 in  papistry,  wliich  prittlo-prattlo  a  whole  day  upon  their  beads,  saying 
 our  lady's  psalter;  but  she  only  saith,  "They  have  no  wine; 
 help,"  &c. 
 
 Christ  answered,  "  Woman,  what  have  I  to  do  with 
 The  great  thee?"  Hcro  appeareth  the  great  faith  that  Mary  had  in 
 Mary  the      Q^J.  Savlour  Josu  Christ  her  son :   for  notwithstanding  she 
 
 virgin.  O 
 
 had  received  of  him  this  hard  and  sharp  answer,  yet  she  de- 
 spaired not,  but  commanded  the  serving-men  to  do  all  that 
 A  good        he  should  command  them.     Here  let  us  learn  not  to  despair 
 desperation.'  in  the  help  of  God,  though  we  be  not  heard  and  obtain  our 
 petition  at  the  first ;  as  many  do,  which  call  upon  God  a  day 
 or  two,  and  obtain  not,  then  they  despair  and  give  over. 
 But  we  may  not  so  do ;  we  must  tarry  for  the  Lord,  as  the 
 Our  duty  is    prophct  David  saith,  and  not  give  over :  we  must  call  upon 
 GolTwithout  him  with  a  strong  fixith  in  Christ  Jesu  our  Mediator,  without 
 
 ceasin 
 
 intermission  ;  not  doubting  but  that  he  will  help  us.      There- 
 fore  tarry  for  the  Lord,  as   the  prophet  David  saith,  and 
 give  not  over  in  haste ;   but  continue  and  abide  his  godly 
 will  and  pleasure,  and  doubt  not  but  he  vrill  hear  thee. 
 A  strange  "  Woman  ?"     What  a  thing  was  this,  to  call  his  mother 
 
 ouTsav^our    "  AYomau !"     These  words  might  not  only  sound  to  the  dis- 
 
 Christ.  .  . 
 
 honesty  of  his  mother,  but  also  to  his  own  rebuke :  for  it 
 might  be  judged,  that  he   was  one  that  neither   loved  nor 
 An  objection  reverenced  his  mother,  in  calhng  her,  "Woman."     To  this 
 rwereT       objcction  tliis  answer  may  be  made :  Christ,  as  long  as  he 
 was  under  the  government  of  his  mother,   did  all  his  duty 
 as  appertained  unto  him ;  but  now  being  a  preaclier  and  a 
 common  person,  serving  in  the  common  ministry,  he  is  not 
 bound  to  be  ruled  by  his  mother ;  neither  did  it  appertain  to 
 his  mother,  either  to  appoint  him  what  he  should  do,  or  Avhen 
 he  should  do  it :  and  therefore  this  seemed  a  great  presump- 
 tion in  her,  and  therefore  he  answered  her  so  sharply.      St 
 stAugus-     Augustine  saith,  that  Mary  was  moved  with  vain-glory,  to 
 o'f  Ma°ry  the"  get  somc  praisc  of  the  miracle  of  her  son.     Here  is  to  be 
 noted,  how  far  we  are  bound  to  obey  father  and  mother ; 
 which  is,  so  far  as  the  same  may  stand  with  godliness.     If 
 
XXXIX.]         THE    SECOND    SUNDAY     AFTER    THE    EPIPHANY.  16a 
 
 thev  require  of  us  any  thing;  that  is  against  God,  we  shall  iheobe- 
 answer  them  as  our    Saviour    Christ   answered  his  mother,  to  father 
 
 and  mother. 
 
 "  Woman,  what  have  I  to  do  with  thee  ?"  For  here  our 
 Saviour  in  a  certain  manner  sheweth,  that  he  would  not  he 
 led  with  affection.  As  at  another  time  wdien  he  was  making 
 a  sermon,  there  came  one  interrupting  him,  and  said,  "  Thy 
 mother  and  thy  brethren  would  speak  with  thee ;"  then 
 Christ  stretched  out  his  hands  and  said,  "  Whosoever  doth  Matt.  xii. 
 the  will  of  my  Father  which  is  in  heaven,  the  same  is  my 
 mother  and  brethren :"  and  at  another  time  another  woman 
 hearing  liim  cried  out,  saying,  "  Blessed  is  the  womb  that 
 bare  thee,  and  the  paps  that  gave  thee  suck :  he  answered 
 and  said,  Blessed  are  those  which  hear  the  word  of  God,  and 
 follow  the  same :"  so  at  this  time  he  made  such  an  answer 
 unto  his  mother,  signifying  that  he  would  not  be  led  by  her 
 affections ;  and  also  would  shew,  that  he  was  not  only  her 
 son,  but  he  was  "  the  Son  of  God." 
 
 "  Six  waterpots  of  stone,"  &c.  The  six  pots  were  filled 
 with  water  to  wash  withal:  for  the  Jews  occupy  much  wash- 
 ing ;  as  when  they  went  to  market,  coming  home  they  washed 
 themselves,  lest  they  should  be  defiled ;  so  this  water  was  set 
 there,  partly  for  washing,  and  partly  to  drink.  And  here  it  is  good  to 
 we  may  learn,  that  when  Christ  is  bidden  to  our  marriage,  a  marriage. 
 there  shall  lack  nothing;  for  he  will  turn  the  sour  water  mto 
 sweet  Avme.     For  water  signifieth  all  such  anguishes,  calami-  water,  what 
 
 .  1      11  1      1  •      1  'tsignifieth. 
 
 ties  and  miseries  as  happen  by  marriages :  and  all  such  kind 
 of  water,  that  is,  all  such  calamities  and  miseries,  he  turned 
 into  wine ;  that  is,  he  sendeth  comfort,  he  sendeth  his  Spu*it,  God  by 
 that  maketh   those   miseries,   that  were  before  very  bitter,  maueth  our 
 most  sweet  and  pleasant :  the  same  Spirit  of  God  comforteth  pieasam  ufe 
 the  heart,  and  keepeth  it  from  desperation.     Also,  we  may  ceptabie. 
 learn  here  by  this  marriage,  to  keep  a  good  order  in  our  Note  here  au 
 
 </  O    '  .  order  to  be 
 
 business :  here,  as  one  appointed  had  the  oversight  of  all,  so  kept  in  aii 
 
 '  -l  '^  '-'  our  attairs. 
 
 we  may  not  let  every  body  be  rulers ;   but  to  keep  good 
 order  in  all  our  business,  let  some  rule,  and  some  be  ruled. 
 
 "  They  filled  them  up  to  the  brim,"  &c.     This  was  all  AnotaWe 
 done  that  the  miracle  might  be  known ;  not  seeking  his  own  wrought  by 
 
 O  1  C'^'^t  for 
 
 honour  and  glory,  but  rather  the  honour  and  glory  of  God  °"^^^°^^|,"'[, 
 his  Father,  and  our  wealth  and  salvation ;  and  to  allure  and 
 bring  us  to  have  faith  in  him ;  and  to  teach  us  to  put  our 
 trust  in  him ;  and,  also,  to  bring  us  from  carefulness  of  this 
 
^66  SERMON    PREACHED    ON  [sERM. 
 
 life,  unto  the  consideration  of  the  life  to  come.  This  is  a 
 comfortable  story  :  this  miracle  of  our  Saviour,  Avhereby  he 
 sheweth  that  whosoever  beheveth  and  trusteth  him,  shall  not 
 lack  any  thing.  For,  as  a  very  learned  man  saith,  If  a 
 labouring  man  should  see  all  that  he  gathereth  and  spendeth 
 in  a  year  in  a  chest,  it  would  not  find  him  half  a  year :  yet 
 it  findeth  him ;  God  multiphcth  it  day  by  day,  and  so  he 
 will  do  unto  all  them  that  believe  and  trust  in  him. 
 Tiieepiio^ie         Now  you  have  heard  in  this  gospel,  beside  other  good 
 
 or  summary  ^,  .  ,...,  ... 
 
 of  the  matters,  oi  marriao-e,  how  holy  a  thmp-  it  is,  how  it  is  the 
 
 sermon.  .  <^^  "^  o  ' 
 
 ordinance  of  God  liimself :  also,  how  we  shall  take  marriage 
 in  hand,  namely,  call  Christ  unto  it,  and  let  him  be  one  of 
 the  guests,  and  then  all  things  will  be  well ;  for  without  liim 
 nothing  will  be  aught.  IMarriage  is  hke  a  school-house,  Avherc 
 you  shall  have  occasion  of  patience,  and  occasion  of  love. 
 Now  except  Christ  be  in  this  school-house  of  marriage,  you 
 cannot  be  patient  in  trouble ;  neither  can  you  truly  love ; 
 neither  can  you  do  any  thing  acceptable  unto  him'.  Where- 
 fore, whosoever  will  take  in  hand  marriage,  let  him  take  it 
 so  in  hand  that  it  may  redound  to  the  honour  and  glory  of 
 God :  then  will  he  be  there,  and  turn  the  water  into  wine ; 
 that  is  to  say,  he  will  mitigate  and  assuage  all  calamities  and 
 miseries  with  his  Spirit  and  grace ;  so  that  no  adversity  shall 
 hurt  us  in  this  world,  and  in  the  world  to  come  we  shall  have 
 life  everlasting.  Which  grant  us  God  the  Father,  through 
 Jesus  Christ  our  Lord  and  Saviour ;  to  whom,  with  God 
 and  the  Holy  Ghost,  be  honour  and  glory,  world  without 
 end !     Amen. 
 
 [1  God,  1G07.] 
 
XL.]  THE    THIRD    SUNDAY    AFTER    THE    EPIPHANY.  167 
 
 A   SERMON   PREACHED   BY  MASTER  HUGH  LATIMER,   THE 
 
 THIRD  SUNDAY  AFTER   THE  EPIPHANY,   THE  24th 
 
 DAY   OF  JANUARY,  ANNO   1552. 
 
 MATTHEW  VIII.  [1,  2,  3.] 
 
 Cum  descendlsset  autcm  de  monte,  ecce  leprosus. 
 
 [When  he  was  come  down  from  the  mountain,  much  people  followed 
 him.  And  behold,  there  came  a  leper  and  worshipped  him,  saying. 
 Lord,  if  thou  wilt,  thou  canst  make  me  clean.  And  Jesus  put  forth 
 his  hand  and  touched  him,  saying,  I  will,  be  thou  clean.  And 
 instantly  his  leprosy  was  cleansed.] 
 
 This  is  a  notable  miracle,  and  a  most  comfortable  history : 
 ■wliich  though  it  were  done  upon  a  lazar  man  only,  yet  the 
 doctrine  of  the  same  appertaineth  to  us  and  to  all  men ;  and 
 so  shall  it  do  unto  the  end  of  the  world.  For  St  Paul  saith, 
 Qucecunque  scripta  sunt,  ad  nostram  eruditionem  scripta 
 sunt;  "  Whatsoever  is  written,  is  written  for  our  instruc- Rom. xv. 
 tion."  Therefore  if  we  will  consider  and  ponder  tliis  story 
 well,  we  shall  find  much  matter  m  it  to  our  great  comfort 
 and  edifying. 
 
 "  When  he  was  come  down,"  &c.     He  had  been  upon 
 the  mountain  making  a  sermon,  the  which  is  contained  in 
 the   fifth,  sixth,   and   seventh   chapters   of  this   Evangelist ; 
 which  sermon  is  very  notable,  and  containeth  the  sum  of  a 
 christian  man's  hfe :  at  the  which  sermon  the  people  were 
 greatly  astonied,  and  much  marvelled.     Whereby  you  may  The  word  of 
 note  the  strength  and  efficacy  of  the  word  of  God ;    which  greatemcacy. 
 word,  if  it  light  upon  good  ground,  that  is,  upon  a  good 
 heart  that  will  receive  it,  it  turneth  with  his  strength  the 
 same,  and  bringeth  a  marvelling ;  like  as  it  happened  unto 
 this  people  which  had  received  the  word,  and  marvelled  at 
 it.     Also,  you  may  note  here  the  inconstancy  of  the  people ;  peopie  are 
 which  now  greatly  esteemed  and  regarded  our  Saviour  and '""'"" 
 his  word,  and  shortly  after  consented  to  his  death,  by  per- 
 suasion  of   the   bishops :    which   was   a  great  and   heinous 
 wickedness  in  the  face  of  God,     Therefore  let  us  not  follow 
 
168 
 
 SERMON    PREACHED    ON 
 
 [sKRM. 
 
 Persecution 
 trieth  who 
 is  faithful. 
 
 The  great 
 benefit  that 
 Cometh  by 
 the  word 
 of  God. 
 
 The  great 
 love  and 
 kindness  of 
 God  the  Fa- 
 ther shewed 
 to  mankind. 
 
 Christ  is  the 
 Saviour  of 
 the  world. 
 
 Christ  is  the 
 Saviour  both 
 of  body  and 
 soul. 
 
 The  leper 
 was  endued 
 with  a  great 
 faith. 
 
 their  cnsample,  neither  let  us  be  persuaded  by  any  man 
 living  to  forsake  God  and  his  word ;  but  rather  let  us  suffer 
 death  for  it.  Howbeit,  I  fear  me,  that  if  there  should  come 
 a  persecution,  there  would  be  a  great  number  of  those  which 
 now  speak  fair  of  the  gospel,  like  unto  this  people ;  for  I 
 fear  me,  they  would  soon  be  persuaded  by  the  papistical 
 priests  to  do  and  say  against  Christ,  to  forsake  his  word, 
 and  deny  the  gospel :  like  as  these  people  did ;  forgetting 
 clean,  and  setting  aside  all  that  which  they  had  heard  of 
 our  Saviour  upon  the  mountain.  Let  us  therefore,  I  say, 
 beware ;  and  let  us  knowledge  the  great  love  of  God  our 
 heavenly  Father,  shewed  unto  us^  in  these  latter  days,  in 
 opening  his  blessed  word  unto  us  so  plainly,  that  none,  ex- 
 cept he  be  wilful  and  obstinate,  but  he  may  understand  the 
 same :  the  wliich  is  as  great  a  benefit  as  may  be.  And 
 happy  are  we  if  we  consider  this  great  goodness  of  God, 
 and  shew  ourselves  thankful  unto  him  by  godly  living,  and 
 honest  conversation,  according  to  his  commandment !  And 
 in  this  gospel  is  specially  to  be  noted  the  great  love  and 
 kindness  of  Christ  our  Saviour  toward  mankind,  wliich 
 first  preached  unto  the  people,  and  taught  them  the  way 
 unto  everlasting  life,  and  then  came  down  and  healed  the 
 diseased  man :  that  is,  he  first  succoured  our  souls,  and 
 afterward  comforted  our  bodies. 
 
 There  cometh  a  leper  unto  him,  saying,  "  Lord,  if  thou 
 wilt,  thou  canst  help  me."  This  lazar,  or  leper,  took  Christ 
 to  be  a  Saviour,  and  therefore  he  cometh  to  him  for  help. 
 So  let  us  come  unto  him,  for  he  is  the  Saviour  of  mankind ; 
 and  he  is  the  only  helper  that  succoureth  both  our  bodies 
 and  souls.  He  saveth  our  souls  by  his  word,  if  when  we 
 hear  the  same  we  beheve  it.  The  salvation  of  our  bodies 
 shall  appear  at  the  last  day,  where  soul  and  body  shall 
 come  together,  and  there  shall  be  rewarded :  so  that  if 
 the  soul  be  saved,  the  body  is  saved ;  for  soul  and  body 
 shall  go  together ;  and  so  he  saveth  both  our  bodies  and 
 souls.  Note  here,  also,  the  behaviour  of  this  lazar-man ; 
 for  by  his  ensample  the  best  doctor  in  divinity  need  not  be 
 ashamed  to  learn :  for  in  him  appcareth  a  marvellous  strong 
 faith  and  confidence  that  he  had  in  Christ ;  for  he  doubted 
 jiot  but  that  Christ  was  able  to  help  him  :  neither  mistrusted 
 [1  so  plainly  m  these  latter  days,  1584, 1596.] 
 
XL.]  THE    THIRD    SUNDAY     AFTER    THE    EPIPHANY.  1 C9 
 
 ho  his  goodness   and  mercy.     Therefore   faith  hath  moved 
 him  to  come  to  Christ,  and  to   desire  help  of  him.     And 
 note  here,  also,  the  love  and  great  charity  of  our   Saviour  Note  the 
 Christ,  which  first  he   shewed  to   the  whole  multitude,  in  and  charity 
 
 ^„.  that  was  in 
 
 teaching  of  them  so  earnestly  and  diligently  the  way  to  Christ. 
 everlasting  life ;  and  then  he  extended  his  great  compassion 
 and  mercy  unto  this  leper,  whom  all  men  abhorred,  because 
 of  his  filthiness  and  uncleanness:  but  Clirist  abhorred  him 
 not ;  yea,  he  is  content  not  only  to  hear  his  request,  and  to 
 talk  with  him,  but  also  laid  his  hands  upon  his  filthy  body. 
 O  how  great  a  kindness  was  this !  O  what  a  wonderful 
 thing  is  this,  that  the  King  of  all  kings  talketh  here  most 
 familiarly  with  a  poor  ^vretch  and  filthy  leper !  0  what 
 profound  and  incomprehensible  love  beareth  he  unto  us !  It 
 is  esteemed  a  great  thing,  when  a  king  vouchsafeth  to  talk 
 with  a  poor  man,  being  one  of  his  subjects :  what  a  great 
 thing  then  is  tliis,  when  that  the  King  of  all  kings,  yea, 
 the  Ruler  of  heaven  and  earth,  talketh  with  a  poor  man, 
 heareth  his  request,  and  mercifully  granteth  the  same !  This 
 evangelist  saith,  "  Behold,  there  came  a  leper,  and  wor- 
 shipped him ;"  but  another  evangelist  saith,  "  he  fell  upon 
 his  knees  before  him."  These  are  gestures  and  behaviours, 
 which  signify  a  reverence  done  unto  him,  or  a  subjection, 
 or  submission. 
 
 For  although  our  Saviour  went  like  a  poor  man,   yet 
 this  leper  had  conceived  such  a  faith  and  trust  in  him,  that 
 he  had  no  respect  of  his  outward  appearance,  but  followed 
 his  faith ;  which  faith  told  liim,  that  this  was  the  Saviour. 
 Therefore   he   set  aside  all  outward   shew,  and   came  with 
 great  reverence  unto  him,  desiring  his  help.     And  here  you 
 may  learn  good  maimers :  for  it  is  a  good  sight,  and  very 
 commendable,  and  is  also  the  commandment  of  God,  that  we 
 should  give  honour   to   those   to   whom  honour  belongeth ;  Give  honour 
 specially  preachers   ought  to   be  reverenced,   and  that   for  t'o"who^nr 
 their  office'  sake,  for  they  are  the  officers  of  God,  and  God's  io°ngeth. 
 treasurers.     And  such  as  are  proud  persons  may  be  ashamed 
 by  this  leper :  for  this   is  certain  and  true,   that  a  proud 
 heart  prayeth  never  well,  and  therefore  is  hated  before  God. 
 Wherefore,  amongst  other  vices,  beware  of  pride  and  stout- 
 ness.   For  what  was  the  cause  that  Lucifer,  being  the  fairest  Lucifer 
 angel  in  heaven,  was  made  the  most  horrible  devil,  and  cast  heit'for"  " 
 
 pride. 
 
170  SERMON    PREACHED    ON  [sERM. 
 
 down  from  heaven  into  hell  ?  Pride  only  was  the  cause 
 thereof.  Therefore  St  Augustine  hath  a  pretty  saying : 
 Quemcunque  superhmn  esse  videris,  diaholi  filium  esse  ne 
 duhites ;  that  is  to  say,  "  Whensoever  thou  seest  a  proud 
 man,  doubt  not  but  he  is  the  son  of  the  devil."  Let  us 
 learn  here  therefore  by  this  leper,  to  have  a  humble  and 
 meek  spirit. 
 
 Moreover,  this  man  was  a  leper  and  a  miserable  man, 
 one  despised  of  all  men,  and  an  outcast.  For  it  was  com- 
 manded in  the  law  of  God,  that  no  man  should  keep  company 
 with  a  leper :  therefore  it  appeareth  that  he  was  in  great 
 misery.  But  what  doth  he?  Whither  runneth  he  for  help 
 or  succour  ?  Even  to  Christ,  for  to  him  only  he  runneth ; 
 not  to  witchcraft  or  sorcery',  as  ungodly  men-  do;  but  he 
 soeketh  for  comfort  of  our  Saviour.     Now,  when  thou  art 
 
 Seek  for       in  distrcss,  in  misery,  in  sickness,  in  poverty,  or  any  other 
 
 necessities,^    Calamity,  follow  the  ensample  of  this  leper ;  run  to  Christ ; 
 
 ^eip-  seek  help   and  comfort  only  at  his  hands ;   and  then  thou 
 
 shalt  bo  delivered  and  made  safe,  like  as  he  was  delivered 
 after  he  came  to  Christ. 
 
 But  what  brought  he  with  him  ?  Even  his  faith.  He 
 believed  that  Christ  was  able  to  help  him,  and  therefore 
 according  to  his  faith  it  happened  unto  him.      Then  it  shall 
 
 Faith  appre-  bo  noccssary  for  thee  to  bring  faith  with  thee ;  for  without 
 
 hendeth  aH^.,,  i-i'iii-  i  c 
 
 the  benefits   laitli  thou  canst  e'ct  nothmsi;  at  his  hands :   brmo-  thereiore, 
 
 of  Christ.  .  .        ="  IT  1  1         •         1  1  1     1         1 
 
 I  say,  faith  with  thee ;  beheve  that  he  is  able  to  help  thee, 
 and  that  he  is  merciful,  and  will  help  thee.  And  when  thou 
 comest  furnished  with  such  a  faith,  surely  thou  shalt  be 
 heard :  thou  shalt  find  him  a  loving  Father,  and  a  faithful 
 friend,  and  a  Redeemer  of  thee  out  of  all  tribulation.  For 
 faith  is  like  a  hand  wherewith  we  receive  the  benefits  of 
 God ;  and  except  we  take  his  benefits  with  the  hand  of 
 faith,  we  shall  never  have  them. 
 
 Here,  in  this  gospel,  you  may  learn   the  right  use   of 
 
 scripture :    for  when  you  shall  hear  and  read  such   stories 
 
 as  this  is,  you  may  not  think  that  such  stories  and  acts  done 
 
 A  right  use    bv  our  Saviour  are  but  temporal ;   but   you  must  consider 
 
 for  the  un-  «/  .  . 
 
 derstanding    i\y^^   ^ligy  j^ro   dono  for  our  sake,  and  for   our   instruction 
 
 of  the  stones    "    "^"^     »-       j  ' 
 
 ihe^JriptJr".  aiid  teaching.  Therefore,  when  you  hear  such  stories,  you 
 must  consider  eternal  things  which  are  set  before  your  eyes 
 [1  witches  and  sorcerers,  1607.]  \}  men  arc  wont  to,  1571,  1572.] 
 
XL.]  THE    THIRD    SUNDAY    AFTER    THE     EPIPHANY.  171 
 
 by  such  stories;  and  so  we  must  apply  them  to  ourselves. 
 As  for  ensample ;  here  is  a  lazar,  and  he  calleth  upon  Christ 
 with  a  good  faith,  and  was  healed.  You  will  say,  "  What 
 is  that  unto  us  ?"  Even  as  he  was  a  leper  of  his  body,  so 
 are  we  lepers  of  ^  our  souls.  He  was  unclean  in  his  body, 
 and  we  are  unclean  in  our  souls.  He  was  healed  by  be- 
 hoving in  Christ ;  so  we  must  be  healed  by  him,  or  else 
 perish  eternally.  Therefore,  if  thou  wilt  not  perish,  then 
 call  upon  him  as  this  lazar  did,  and  thou  shalt  be  holpen 
 and  cleansed  of  thy  leprosy,  that  is,  from  all  thy  sin.  So, 
 I  say,  wo  must  apply  the  scriptures  unto  us,  and  take  out  a  profitable 
 some  good  thing  to  strengthen  our  faith  withal,  and  to  edify  some  doc- 
 ourselves  with  the  word  of  God. 
 
 Another  ensartiple  we  read  in  the   scripture,  that   Godoen.xix. 
 destroyed    with    fire    Sodome   and    Gomorra.      Wherefore? 
 For  sin's  sake.     What  manner  of  sin?    Whoredom,  lechery, 
 and  other  uncleanness :    also,  for   despising  and  abusing  of 
 poor  men  and  strangers.     Wliat   is   this   to  us  now  ?    We 
 learn  in  this  story,  how  that  God  will  not  suffer  sin,  nor  God  win  not 
 wilful  sinners ;   but  he  will  pimish  the  same  either  here,  or  punished.""" 
 else  in  the  world  to  come,  or  else  in  both :  he  will  not  let 
 them  go  unpunished.     Therefore,  when  we  hear  this  story, 
 we  may  learn  to  avoid  sin  and  all  wickedness,  and  to  hve 
 uprightly   and    godly :   and   this   we    learn    by   that   story, 
 which    is    an    ensample    of    God's    wrath   and    indignation* 
 against  sin. 
 
 Take  another  ensample  of  feith.  We  read  in  the  scrip- 
 ture, that  Abraham  believed  God,  and  his  faith  justified  him.  Rom.iv. 
 Now  when  I  hear  this,  I  must  apply  it  to  myself  in  this 
 manner.  Abraham  believed  God,  and  his  faith  justified  him ; 
 I  will  beUeve  in  God  and  follow  his  word,  then  shall  I  also  Faith  justi- 
 be  justified :  for  St  Paul  saith,  that  the  same  beheving  of 
 Abraham  is  not  written  for  Abraham's  sake,  but  for  our 
 sakes ;  to  teach  us  that  God  will  justify  us  if  we  beheve  in 
 liim,  and  punish  us  when  we  are  unfaithful,  &c. 
 
 Now  note  here  how  this  [man]  came ;  see  how  humbly 
 and  meekly  he  cometh,  and  what  a  good  and  strong  faith 
 he  had  in  Christ :  which  faith  appeared  by  his  coming ;  for 
 if  he  had  been  without  faith,  he  would  not  have  come  unto 
 him,  because  om*  Saviour  kept  but  a  mean  estate,  not  a 
 [3  in,  1571.]  [4  anger,  1607.] 
 
172  SEKMON    PREACHED    ON  [sERM. 
 
 Christ  kept  a  king's  court ;  he  was  poor,  and  therefore  the  more  despised 
 this  world.  Qf  tjie  misbelievers.  But  this  man  behoved,  and  therefore 
 he  came  unto  him.  Learn  therefore  by  his  ensample,  to 
 seekiieip  go  to  ChHst  iu  what  affliction  soever  we  be.  Let  us  run 
 of  cS,°  to  him,  and  pray  unto  God  for  his  sake.  Allege  him ;  put 
 thou  Shalt     him  before  thee :   and  beware  that  thou  call  not  upon  any 
 
 find  it.  .  .  .  I  J 
 
 Christ  only    crcaturc  or  saint :  for  that  is  a  great  wickedness  before  God, 
 upon,  and     in  praviug  to  saints ;   for  with  the  saints  we  have  nothing 
 
 not  saints.  i  i  i  •  i      c  ti  i      •  n        tp 
 
 to  do,  but  to  keep  m  memory  and  lollow  their  godly  lite 
 and  righteous  living.  But  our  prayer  must  be  made  unto 
 Christ  only,  like  as  this  man  doth  here  in  this  gospel. 
 
 But  peradventure  you  will  say,  he  was  upon  the  earth 
 when  this  man  called  upon  him,  and  therefore  he  was  so  soon 
 Christ  will     heard.     I  answer  :  He  promised  to  his   disciples  after  his 
 tntiieendof  resurroctiou,  that  he  would  bo  with  us  to   the  end  of  the 
 whole  world' :  his  words  be  true,  for  he  cannot  be  made  a 
 har;  therefore  we  must  believe  him,  and  no  doubt  but  he 
 will  be  present  with  us  whensoever  we  call  upon  him.     Call 
 Call  upon      upon  him  therefore,  and  not  upon  saints  ;  for  if  we  call  upon 
 Christ's  sake,  saiuts,  Avo  make  them  gods.     For  if  I  call  upon  St  Paul  here, 
 and  another  man  that  is  a  thousand  miles  off  calleth  upon 
 him  also,  then  we  make  him  like  unto  God,  to  be  everywhere, 
 to  hear  and  see  all  things ;  which  is  against  all  scripture  : 
 for  God  only  is  omnipotent,  that  is,  he  only  is  almighty,  and 
 he  is  everywhere,  and  seeth  all  things,  and  so  doth  no  crea- 
 ture else.     Therefore  those  which  do  attribute  such  things  as 
 appertain  to  God  only,  that  is  our  Creator,  to  any  creature, 
 they  do  naughtily  and  wickedly,  and  shall  be  punished  for  it 
 in  hell-fire,  except  they  amend  and  be  sorry  for  their  faults. 
 
 But  what  Avas  this  man's  prayer  ?  Did  he  pray  upon  his 
 beads,  and  say  our  lady's  psalter  ?    No,  no  ;  he  was  never- 
 brought  up   in  any  such  popish  schools.     What   said  he? 
 A  Rood        Domine,  si  vis,  notes  me  sanare;  "If  thou  wilt,  O  Lord,  thou 
 
 prayer.  ^  ^  j.  ^  ^       ^ 
 
 canst  make  me  clean,  and  put  away  my  disease."  This  is 
 but  a  short  prayer,  but  it  containeth  much :  for  first  it 
 teacheth  how  we  should  pray  unto  God ;  namely,  condition- 
 ally in  our  outward  and  bodily  things,  that  is  to  say,  when  it 
 pleaseth  him  :  and  so  did  our  Saviour  himself  pray  unto  his 
 Matt.xxvi.  heavenly  Father,  saying,  Si  vis,  Pater,  transeat  a  me  calico 
 iste ;  "If  thou  wilt,  Father,  let  this  cup  pass  from  me."  So 
 [1  the  world,  1571.] 
 
JCL.J  THR    THIRD    SUNDAY    AFTER    THR    EPIPHANY.  173 
 
 we  should  do,  when  we  are  in  any  manner  of  tribulation  or 
 sickness,  that  is,  pray  unto  God  conditionally,  saying,  "  O 
 Lord  God,  if  it  please  thee,  and  if  it  may  stand  with  thy 
 honour  and  glory,  and  the  salvation  of  my  soul,  help  and 
 dehver   me."     We  must  put   the   matter    to    him,   for    he  pod  oniy 
 
 J-  kriowetli 
 
 knoweth  best  what  is  good  for  us.  Peradventure  he  seeth,  ^^^''^^^'^"^eet 
 that  if  we  should  be  without  affliction,  we  would  be  wanton, 
 wicked,  and  proud;  and  so  sin  against  him,  and  damn  our 
 souls ;  and  then  it  were  better  for  us  to  be  in  sickness  than 
 in  health.  Therefore  we  must  desire  help,  if  it  please  him ; 
 that  is  to  say,  when  it  appertaineth  to  our  salvation :  or  else 
 it  were  a  thousand  times  better  to  be  sick  still,  than  to  be 
 out  of  sickness,  and  fall  from  God  and  all  goodness :  he  there- 
 fore knoweth  best  what  is  good  for  us.  Trust  him  ;  be  con- 
 tent to  be  ruled  by  him ;  he  shall  and  will  order  the  matter 
 so,  that  thou  shalt  find  him  a  loving  Father  unto  thee,  hke 
 as  this  man  did  here. 
 
 Secondarily,  this  prayer  expresseth  the  faith  that  this  poor 
 man  had  in  Christ :  for  he  saith,  "  Lord,  if  thou  wilt,  thou 
 canst  help  me."     "  If  thou  wilt,"  saith  he,  noting  him  to  beGodoniyis 
 omnipotent  and  almighty.    And  in  these  words  he  expresseth    '"'^  '^' 
 the  divinity  of  Christ  our  Saviour,  "  If  thou  wHt."      He  be- 
 lieveth  him  to  be  able  to  help  him :  so  we  should  do  in  our 
 prayers.     We  must  believe  that  he  may  and  will  help  us ; 
 as  it  appeareth  by  this  man,  which  was  whole  straightway. 
 Also  it  appeareth,  partly  by  the  confession  and  faith  of  this 
 man,  and  partly  by  the  end  of  the  matter,  that  he  was  made 
 perfectly  whole.      So  we  shaU  be  healed  from  our  diseases,  caii  on 
 when  we  come  unto  him  with  such  a  faith  as  this  man  did;  afauhun- 
 and  specially  if  we  call  so  earnestly  upon  him.     But,  0  Lord,  he°wiiihear 
 what  slothfulness  is  in  our  hearts !  How  slender  a  faith  have 
 we  !  How  unperfect  and  cold  is  our  prayer !  so  that  it  is  no 
 marvel   that  it  is  not  heard  of  God.     But  we  must  always 
 consider  that  God  is  able  to  save  us,  and  believe  undoubtedly 
 that  he  will  save  us.      So  that  when  I  am  sick,  as  is  said  caii  upon 
 before,  I  may  doubt  whether  God  will  dehver  me  from  my  in  sickness 
 
 •   1  IT  11/.  ■,        •  -..n      and  health. 
 
 Sickness,  or  no;  but  1  may  not  doubt  of  everlastmg  hfe. 
 Therefore,  if  I  be  sick,  I  must  pray  as  this  man,  Domine,  si 
 vis,  "Lord,  if  thou  wilt;"  conditionally.  For  perad- 
 venture ^  when  I  come  out  of  my  sickness,  I  shall  become 
 [2  it  may  be,  1607.] 
 
174  SERMON    PREACHED    ON  [sERM. 
 
 Doubt  of      more  wicked  and  ungodly  ;  which  God  knowing,  keepetli  mc 
 health  in      still  in  sickncss  :  and  so  it  is  better  for  me  to  be  in  sickness 
 
 sickness,  but  ..  /~<      i 
 
 doubt  not  of  still,  than  whole.      So  we  may  learn  here  to  call  upon  God 
 
 thy  salvation.  ^  ''  .  ,  .    ,       . 
 
 conditionally.  As  for  our  general  salvation,  which  is  the 
 salvation  of  our  souls,  we  may  not  doubt  in  that,  nor  call  for 
 it  conditionally  ;  but  apprehend  God  by  his  promise,  saying, 
 "  Lord,  thou  hast  promised  that  all  that  beUeve  in  thee  shall 
 be  saved :  Lord,  for  thy  mercy  and  promise'  sake,  and  for 
 thy  death  and  passion'  sake,  take  away  my  sin ;  wash  me 
 with  the  blood  which  thou  hast  shed  upon  the  cross,  and  hast 
 A  comfort-  promiscd  that  all  that  believe  shall  be  saved  through  thee. 
 Now,  Lord,  for  thy  promise'  sake,  help  me.  I  believe,  0 
 Lord,  help  my  infirmity  and  increase  my  faith."  As  touch- 
 ing thy  bodily  health,  put  it  to  his  good-will,  and  offer 
 thyself  unto  him,  saying,  "  Lord,  I  am  thy  creature,  thou 
 A  wiioiesorae  hast  givcu  uuto  me  soul  and  body  :  my  body  is  sick  now, 
 piayer.  -^yj^gj^  j^  pleasctli  tlice  help  me ;  if  not,  give  me  grace  to 
 bear  patiently  this  thy  visitation :  for  in  like  manner  didst 
 thou  visit  thy  holy  martyrs  which  suffered  great  calamity^ ; 
 and  they  desired  to  be  delivered,  but  thou  deliveredst  them 
 not  bodily,  but  yet  thou  savedst  them  after  their  death.  So 
 I  trust  thou  wilt  with  me." 
 
 Now,  how  came  it  to  pass   that  this  leper  had  such  a 
 
 Faith  Cometh  great  faith  and  confidence  in  our  Saviour  ?  Truly,  by  hearing 
 
 of  tiw^vofd    the  word  of  God ;  for  he  had  heard  our  Saviour  say,  "  Come 
 
 iviatt/xi.       mito  me,  all  ye  that  are  laden  and  oppressed  with  miseries, 
 
 and  I  will  refresh  you."     This  he  had  heard  and  behoved ; 
 
 therefore  he  came  boldly  unto  him,  desiring  him  of  help  ; 
 
 Eom.  X.       and  so  here  is  verified  the  saying  of  St  Paul,  Fides  ex  auditu, 
 
 "  Faith  Cometh  by  hearing."     The  ordinary  way  to  get  faith 
 
 is  through  the  hearing  the  word  of  God :  for  the  word  of 
 
 God  is  of  such  a  power,  that  it  entereth  and  pierceth  the 
 
 heart  of  man  that  heareth  it  earnestly ;  as  it  doth  well  appear 
 
 in  this  leper. 
 
 Acts  :;iii.  Wc  read  in  the  Acts  of  the  Apostles,  that  when  St  Paul 
 
 had  made  a  long  sermon  at  Antiocli,  there  believed,  saith  the 
 
 Evangchst,  "  as  many  as  were  ordained  to  life  everlastmg :"" 
 
 with  the  Avhich  saying  a  great  number  of  people  have  been 
 
 offended,  and  have  said,  "  We  perceive,  that  only  those  shall 
 
 come  to  believe,  and  so  to  everlasting  life,  which  are  chosen 
 
 [1  calamities,  1571.] 
 
XL.]  THE    THIRD    SUNDAY    AFTER    THE    EPIPHANY.  175 
 
 of  God  unto  it :  therefore  it  is  no  matter  whatsoever  we  do ;  a  lewd 
 for  if  we   be  chosen  to  everlasting  life,  we  shall  have  it."  predesuna- 
 And  so   they  have  opened  a  door  unto   themselves   of  all 
 wickedness  and  carnal  liberty,  against  the  true  meaning  of 
 the  scripture.     For  if  the  most  part  be  damned,  the  fault  is 
 not  in  God,  but  in  themselves :  for  it  is  written,  Deus  vult 
 omnes  homines  salvos  fieri ;  "  God  would  that  all  men  should  i  xim.  n. 
 be  saved :"  but  they  themselves  procure  their  own  damnation,  we  ourselves 
 and  despise  the  passion  of  Christ  by  their  own  wicked  and  own  uamna- 
 inordinate  living.     Here  we  may  learn  to  keep  us  from  all 
 curious  and  dangerous  questions :  when  we  hear  that  some 
 be  chosen  and  some  be  damned,  let  us  have  good  hope  that 
 we  shall  be  amongst  the  chosen,  and  live  after  this  hope ; 
 that  is,  uprightly  and  godly  ;  then  thou  shalt  not  be  deceived. 
 Tliink  that  God  hath  chosen  those  that  believe  in  Christ,  and 
 that  Christ  is  the  book  of  life.     If  thou  believest  m  him,  then 
 thou  art  written  in  the  book  of  life,  and  shalt  be  saved.      So  cunous 
 we  need  not  go  about  to  trouble  ourselves  with  curious  ques-  are  ^  be 
 tions  of  the  predestination  of  God.      But  let  us  rather  endea- 
 vour ourselves  that  we  may  be  in  Christ ;  for  when  we  be  in 
 liim,  then  are  we  well,  and  then  we  may  be  sure  that  we  are 
 ordained  to  everlasting  life. 
 
 But  you  will  say.  How  shall  I  know  that  I  am  in  the 
 book  of  life  ?  How  shall  I  try  myself  to  be  elect  of  God  to 
 everlasting  life  ?  I  answer :  First  we  may  know,  that  we 
 may  one  time  be  in  the  book,  and  another  time  come  out 
 again ;  as  it  appeareth  by  David,  which  was  written  in  the 
 book  of  life :  but  when  he  sinned,  he  at  that  same  time  was 
 out  of  the  book  of  the  favour  of  God,  until  he  had  repented 
 and  was  sorry  for  liis  faults.  So  we  may  be  in  the  book 
 one  time,  and  afterward,  when  we  forget  God  and  his  word 
 and  do  wickedly,  we  come  out  of  the  book ;  that  is,  out  of 
 Christ,  which  is  the  book.  And  in  that  book  are  written  all 
 believers.     But  I  will  tell  you  how  you  shall  know  when  "ow  we  may 
 
 w  «'  know  when 
 
 you   are  in  the  book ;  and  there   are    three  special   notes  il^e^'swiiTof 
 
 whereby  ye  may  know  the  same.     The  first  note  is,  if  you  an'rwhen 
 
 know  your  sin,  and  feel  your  own  wretchedness  and  filthi-  "°'" 
 
 ness,  Avhich  is  a  great  matter  ;  for  the  most  part  of  people 
 
 are  so  drowned  in  sin,  that  they  no  more  feel  the  same;  for 
 
 sin    gricveth    them   no   more,   accordino-    to    the   saying    of  The  special 
 
 °  ,  .  '  ^  JO  points  to  be 
 
 baiomon,  Impius  cum  m  medium  peccatorum  venit,  contem-  '"{jr^"^'' 
 
176  SERMON    PREACHED    ON  [sERM. 
 
 Clare  when     nit;  that  is,  "The  ungodly  man,  when  he  entereth  into  the 
 
 we  are  in  the  .  o        t/  ' 
 
 v^Hon^'*^'  i^idst  of  all  sin  and  mischief,  despiseth  the  same  ;  he  regardeth 
 Eccies.  vii.  gjjj  nothing  at  all,  neither  is  he  sorry  for  it."  But,  as  I  said, 
 the  first  note  is,  when  you  know  your  sins,  and  feel  the 
 same  ;  then  are  they  heavy  unto  you  and  grieve  you.  Then 
 follows  the  second  point,  which  is  faith  in  Christ ;  that  is, 
 when  you  believe  most  stedfastly  and  undoubtedly,  that  God 
 our  heavenly  Father  through  his  Son  will  deliver  you  from 
 your  sins :  when  you  beheve,  I  say,  that  the  blood  of  our 
 Saviour  is  shed  for  you,  for  the  cleansing  and  putting  away 
 of  your  sins ;  and  beheving  this  most  stedfastly  with  an 
 unfeigned  heart,  then  you  have  the  second  point.  The  third 
 point  is,  when  you  have  an  earnest  desire  to  amendment  and 
 hatred  against  sin ;  study  to  hve  after  God's  will  and  com- 
 mandments, as  much  as  is  possible  for  you  to  do,  then  have 
 A  worthy      you  the  third  point.     And  when  you  find  these  three  points 
 
 note  to  know  ''  ^  ^  ^         n  ^  •  ^ 
 
 when  you  ^q  be  lu  you ',  uamely,  first,  when  you  know  your  sm  and 
 w"vauon  °^  ^®  sorry  for  the  same ;  and  afterward  believe  to  be  saved 
 through  the  passion  of  Jesus  Christ;  and  thirdly,  have  an 
 earnest  desire  to  leave  sin,  and  to  fly  the  same  ;  when  you 
 find  these  three  things  in  your  hearts,  then  you  may  be  sure 
 that  your  names  are  written  in  the  book :  and  you  may  be 
 sure  also,  that  you  are  elect  and  predestinate  to  everlastmg 
 An  evident    life.     And,  again,  when  you  see  not  your  wickedness,  and 
 
 and  plain  .  .       ^ .  "^     .  .  ''  „  .  ,  ,  . 
 
 doctrine  tiiat  that  sm  gricvetli  you  not,  neither  have  you  laith  or  hope  m 
 
 I'ie'^out  of     our  Saviour ;  and  therefore  are  careless  and  study  not  for 
 
 God!*"^""'  °^  amendment  of  life  ;  then  you  are  in  a  heavy  case,  and  then 
 
 you  have  cause  to  be  sorry,  and  to  lament  your  wi-etched- 
 
 ness :  for  truly  you  are  not  in  the  book  of  life ;  but  the 
 
 devil  hath  power  over  you  as  long  as  ye  are  in  such  a  state. 
 
 Here  you  see  now,  how  you  shall  try  yourselves  whether  you 
 
 be  in  the  book  of  life  or  no,  &c. 
 
 True  prayer  "  Lord,  if  ^  tliou   wilt,"  &c.     I  Icam  here,  that  a  few 
 
 not  in  many  words  spokcu  witli  faith  is  better  than  a  long  bibble-babble. 
 
 words.  '■  ,  .  ,  , 
 
 For    right    prayer  standeth  not  m  many   words,   or   long 
 
 babbling.     Eight    prayer    requireth   the   whole    heart ;    for 
 
 there  is  no  greater  tiling  in  the  world  than  right  prayer. 
 
 Prayer         For  prayer,  joined  with  faith,  is  the  instrument  wherewith  we 
 
 faith  is  heard  reccivc  the  benefits  of  God.     ISow,  when  faith  and  prayer 
 
 are  joined  together,  it  is  impossible  but  God  hcareth  it ;  for 
 
 [1  when,  all  the  old  editions.] 
 
XL.]  THE    THIllD    SUNDAY     AFTER    THE     ITUMIAXV.  177 
 
 they  must  needs  go  together  ;  for  else  it  availetli   nothing, 
 except  faith  be  joined  with  it ;  as  Christ  said  unto  the  centu- 
 rion, Juxta  fideni  tuam  fiat  tihi;  "According  to  thy  laith  be  Lukevu. 
 it  unto  thee." 
 
 Here  I  might  take  occasion  to  entreat  of  prayer,  if  the 
 time  would  serve.     But  to  be  short :  three  things  niav  move  Three  godiy 
 
 ~  "  .  notes  to 
 
 US  to  pray.  First,  the  commandment  of  God,  which  biddeth  j;;^^;^;^^ '" 
 us  to  call  upon  him  in  the  day  of  our  trouble :  which  com- 
 mandment hath  no  less  authority  than  this,  "  Thou  shalt  not 
 kill:"  the  selfsame  God  that  saith,  "Thou  shalt  not  kill," 
 the  selfsame  saith,  "  Thou  shalt  pray ;"  that  is,  "  Thou  shalt 
 call  upon  me."  Whereby  it  appeareth,  that  we  seem  dam- 
 nable when  we  intermit  prayers.  The  second  cause  that 
 should  move  us  is  the  promise  of  God ;  for  he  promiseth 
 us  every  where  in  the  scripture,  that  he  will  hear  us  when 
 we  call  upon  him :  which  promise  is  not  to  be  despised,  for 
 he  saith.  Petite,  et  dahitur  vohis,  "  Ask,  and  it  shall  be  given  Matt.  vii. 
 you ;"  Quicquid  petieritis  Patrem  in  nomine  meo  dahitur 
 vohis ;  that  is,  "  AVhatsoever  you  shall  desire  of  my  Father 
 in  my  name,  it  shall  be  given  unto  you."  Such  promises  John  xvi. 
 ought  to  allure  us  to  pray  without  intermission.  The  third 
 cause  is  the  ensample  of  all  the  prophets,  the  saints  of  God, 
 that  move  us  thereunto.  For  Moses,  leadmg  the  people  out 
 of  Egypt,  after  that  he  came  at  the  Red  sea,  Pharao  with 
 his  power  followed  at  his  back ;  and  on  both  sides  there  were 
 jrreat  liills,  and  before  him  the  great  sea.    Then  Moses,  being  God  is  to  be 
 
 11  °  ^  called  upon 
 
 m  such  danger,  cried  unto  God,  not  speakmg  many  words,  in  an  di>- 
 
 ~      '  .         "  .         tresses. 
 
 but  lifting  up  his  heart  unto  God.  Then  God  said  unto  hnn, 
 "Why  criest  thou?"  Here  you  see  that  Moses  fighteth  only 
 with  liis  prayer  against  his  enemies :  so  should  we  fight 
 against  our  enemies,  the  devil,  the  world,  and  the  flesh,  with 
 earnest  and  fervent  prayer.  Likewise  Joshua  being  in  great 
 distress,  (for  his  people  had  lost  the  victory,  and  his  enemies 
 had  gotten  the  upper  hand  of  him,)  what  doth  he  ?  He  crieth 
 unto  God.  So  doth  David  the  king :  as  it  appeareth  through- 
 out all  the  psalms,  how  fervent  is  he  in  prayer,  giving  us  an 
 ensample  to  follow  liim. 
 
 Thus  much  I  thought  good  to  speak  of  prayer,  and  to 
 
 move  you  thereunto ;  for  I  fear  there  are  many  of  you  that 
 
 little  regard  the  same.     All  such  may  learn  here  to  be  more 
 
 diligent  and  earnest  in  prayer  than  thev  have  been ;  espe- 
 
 r  1  "  12 
 
 [LATIMER,    II.J 
 
17s 
 
 SERMOX    PREACHED    ON  SERM. 
 
 rommamied   ciallj  considciing  that  it  is  the  commandment  of  God  that 
 by  God.        y^Q  shaM  pray.     Also,  we  have  great  store  of  the  promises 
 of  God,  that  we  shall  be  heard :  also,  the  ensample  of  good 
 and  godly  men  may  move  us  thereunto:  for  if  they^  found 
 ease  with  then'  prayers,  we  shall  find  the  like. 
 The  kindness         But  uow  to  rctum  to  tlio  toxt :   Tetif/it  ewTi,   "  Christ 
 viour  Christ,  touchod  lum."     llcro  appcarctli  the   friendhncss  and  kind- 
 ness  of  our   Saviour   Christ :    he  is   not   so   proud  as  the 
 common  sort  of  lords  be,  that  none  may  speak  with  them. 
 No,  no  ;  he  is  friendly-.      The  poor  man  came  to  speak  with 
 him,  and  he  forthwith  came  to  him  and  spake  with  him  : 
 Lords  and      wlicreforc  all  lords  and  men  in  authority  need  not  be  ashamed 
 
 men  in  t/ 
 
 shouki'iil      to  learn  here  of  our  Saviour  Christ,  to  be  gentle  and  meek 
 senile  to  the  q£  spirit  to  the  poor  people.      It  is  also  to  be  considered, 
 
 poor. 
 
 that  our  Saviour  did  against  the  law  outwardly ;  for  there 
 was  a  law  that  no  man  should  touch  a  leper  man,  yet  Christ 
 touched  this  man.  Where  you  must  consider,  that  civil  laws 
 and  statutes  must  be  ordered  by  charity  :  for  this  act  of 
 Christ  was  against  the  words  of  the  law,  but  not  against  the 
 law  itself.  This  law  was  made  to  that  end,  that  no  man 
 should  be  hurt  or  defiled  by  a  leper ;  but  Christ  touched 
 this  man,  and  was  not  hurt  liimseh",  but  cleansed  him  that 
 The  mind  of  was  liurt  already.     And  here  we  learn  rather  to  follow  the 
 
 laws  is '"  l^e  .  ,  ''  .  n      ^  i  i  ^      • 
 
 followed       mmd  ot  the  law,  than  the  rio-our  of  the  words ;  and  to  brmo; 
 
 and  not  the  ..... 
 
 woms  °^  charity  with  us,  which  is  an  interpreter  of  the  law ;  for  else 
 we  may  miss  by  extremity.  Further,  Avhat  meant  it  that 
 Christ  touched  him  with  his  hand?  And  how  chanced  it 
 that  his  word  and  hand  went  together?  Because  he  would 
 shew  and  declare  unto  us  the  profitableness  of  his  flesh,  how 
 it  was  a  flesh  by  the  wliich  all  we  should  be  saved;  so  that 
 no  salvation  may  be  looked  for,  except  by  him,  and  except 
 he  be  eaten  and  drunken.  Again,  sometimes  he  healed 
 by  his  word  and  divine  power  only,  as  it  appeareth  by  the 
 servant  of  the  centurion ;  to  signify  unto  us,  that  it  were  not 
 necessary  for  us  to  have  liim  here  bodily  always :  and  to 
 assure  us  of  his  help  without  his  bodily  presence,  he  said, 
 
 johnxvi.  Expedit  vohis  ut  abeam;  "  It  is  good  for  you  that  I  go  from 
 you."  And  so,  to  signify  his  power,  he  used  the  authority 
 of  his  word,  both  in  his  presence  and  absence.     Therefore 
 
 [1  they  have,  ir,7l.] 
 [2  more  friendly,  1G07.] 
 
XL.]  THE    THIRD    SUNDAY     AFTKR    THE    EPIPHANY.  l79 
 
 we  may  bo  certain  and  sure,  that  he  can  and  will  help  us 
 with  power  ^  divine  when  we  call  upon  him,  as  well  absent  as 
 present ;  for  he  is  every  where,  and  will  be  with  us  unto  the 
 end  of  the  world,  as  he  promised  unto  his  apostles  after  his 
 resurrection,  saying,  "  Lo,  I  will  be  with  you  until  the  end  Matt,  xxviii. 
 of  the  world :"  which  is  the  greatest  comfort  that  may  be 
 unto  a  christian  heart ;  for  it  is  a  stay  to  all  trouble. 
 
 We  read  further,  that  ho  sent  him  to  the  priest,  and 
 commandeth  him  that  he  should  tell  no  man.  What  meant 
 he  by  this  ?  He  would  have  him  not  to  be  his  own  judge. 
 There  was  a  law  that  the  leprosy  should  be  examined  by  the  The  law  for 
 
 iGurosv* 
 
 priest,  and  that  the  priest  should  give  the  sentence  whether 
 the  leper  were  clean  or  unclean.  Now  Christ  would  not 
 have  this  man  to  be  his  own  judge,  and  to  pronounce  himself 
 clean ;  but  biddeth  him  to  go  to  the  ordinary.  And  this  he 
 did  for  two  considerations :   the  first  was,   to   convince  the  The  muws 
 
 tliat  moved 
 
 Jews  with  their  own  wickedness,  m  that  they  would  not  be-  ^^'\'^^'^ 
 
 v  send  the 
 
 lieve  in  him,  but  despised  and  maliced  him.  Therefore  he  if P|Jt^°  "^* 
 sent  this  man  unto  them,  which  had  been  infected  with  leprosy, 
 so  that  when  they  pronounced  him  clean,  they  might  perceive 
 their  own  wickedness  and  obstinacy,  which  would  not  believe. 
 The  second  cause  was,  for  the  observation  of  the  law,  and  for 
 that  he  would  give  none  occasion  to  carnal  liberty.  He  would 
 have  every  man  in  his  order,  as  well  the  magistrates  as  the 
 subjects :  where  we  may  learn  to  follow  his  ensample,  to  keep 
 all  good  laws  and  orders,  and  the  rather,  for  that  Christ  him-  Good  laws 
 
 IP  1         .    ,,  are  to  beob- 
 
 selt  kept  them.  served. 
 
 Here  our  papists  make  ado  with  their  auricular  con- 
 fession, proving  the  same  by  this  place.     For  they  say  Christ  The  doctrine 
 
 '   ■•■  O  .  .  ''  of  the  papists 
 
 sent  this  man  unto  the  priest  to  fetch  there  his  absolution ;  f<""  auricular 
 
 A  _  '  confession. 
 
 and  therefore  we  must  go  also  unto  the  priest,  and,  after 
 confession,  receive  of  him  absolution  of  all  our  sins.  But  yet 
 we  must  take  heed,  say  they,  that  we  forget  nothing :  for 
 all  those  sins  that  are  forgotten,  may  not  be  forgiven.  And 
 so  they  bind  the  consciences  of  men,  persuading  them  that 
 when  their  sins  were  all  numbered  and  confessed,  it  was  well. 
 And  hereby  they  took   clean  away  the  passion  of  Christ,  a  subtle 
 
 11-  1        •  i>      •  ^  •  practice  of 
 
 For  they  made  this  numbering  of  sins  to  be  a  merit ;  and  papists. 
 so  they  came  to  all  the  secrets  that  were  in  men's  hearts : 
 so  that  emperor  nor  king  could  say  or  do,  nor  think  any 
 
 [3  his  power,  1607.] 
 
 12 2 
 
180 
 
 SEKMOX     PKKACHED    ON 
 
 feEKM. 
 
 True  and 
 meet  confes- 
 sion is  very 
 necessary. 
 
 The  conclu- 
 sion and 
 short  rehear- 
 sal of  this 
 sermon. 
 
 tiling  in  his  heart,  but  they  knew  it ;  and  so  appHed  all  the 
 purposes  and  intents  of  princes  to  their  own  commodities. 
 And  this  was  tlio  fruit  of  their  auricular  confession.  But  to 
 speak  of  right  and  true  confession,  I  would  to  God  it  were 
 kept  in  England ;  for  it  is  a  good  thing.  And  those  which 
 find  themselves  grieved  in  conscience  might  go  to  a  learned 
 man,  and  there  fetch  of  him  comfort  of  the  word  of  God,  and 
 so  to  come  to  a  quiet  conscience :  which  is  better  and  more 
 to  be  regarded  than  all  the  riches  of  the  world.  And  surely 
 it  grieveth  me  much  that  such  confessions  are  not  kept  in 
 England,  &c. 
 
 jN'ow  to  make  an  end.  You  have  heard  in  this  gospel 
 of  divers  things  which  I  will  not  rehearse ;  but  I  would  have 
 you  to  keep  in  remembrance  the  great  faith  that  this  man 
 had  in  our  Saviour,  which  faith  restored  him  to  his  health 
 again;  and  learn  by  him  to  believe  as  he  did,  that  our 
 Saviour  will  restore  unto  us  the  health  of  soul  and  body. 
 Also,  note  here  the  great  love  that  our  Saviour  bare  unto 
 this  man ;  stedfastly  beheving  that  he  will  be  lilce  loving 
 unto  thee,  when  thou  callest  upon  him  with  earnest  prayer. 
 For  prayer,  as  I  have  told  you,  is  all  together :  for  prayer 
 with  faith  goeth  through  the  clouds.  But  it  is  a  great 
 matter  to  pray;  it  is  ars  artium,  that  is,  an  art  above  all 
 arts.  Let  us  therefore  give  ourselves  to  prayer  and  godly 
 living,  so  that  his  name  may  be  glorified  in  us  both  now 
 and  ever !     Amen. 
 
THK    FOURTH    SUXDAY    AFTKR    THE    EPIPHANY.  181 
 
 A  SER3rON    PREACHED  BY  MASTER    HUGH    LATIMER,  THE 
 
 FOURTH   SUNDAY  AFTER  THE   EPIPHANY,  AND   THE 
 
 LAST  DAY  OF  JANUARY,  ANNO  1552. 
 
 MATTHEW  VIII.  [23,  24,  25,  26.] 
 
 Et  cum  esset  ingressus  navem,  sequuti  sunt  eum  discipuli  sui:  ecce,  motus 
 magnus  ortus  est  in  mari,  i^c. 
 
 And  he  entered  into  a  ship,  his  disciples  followed  him.  And  behold 
 there  arose  a  great  tempest  in  the  sea,  insomuch  that  the  ship  was 
 covered  with  waves;  and  he  was  asleep.  And  his  disciples  came 
 to  him,  and  awoke  him,  saying,  Lord,  save  us,  we  perish.  And  he 
 saith  unto  them.  Why  are  ye  fearful,  0  ye  of  little  faith  ?  Then  he 
 arose,  and  rebuked  the  wind  and  the  sea :  and  there  followed  a 
 great  calm. 
 
 Here  in  this  gospel  we  have  a  notable  story,  and  a  won- 
 derful miracle  which  our  Saviour  did,  being  with  his  disciples 
 upon  the  sea ;  which  story  is  written  for  our  doctrine  and 
 instruction,  that  we  may  comfort  ourselves  withal,  when  we 
 are  in  hke  trouble  in  the  tempests  of  this  world.  For  we 
 may  learn  here  many  good  things,  if  we  consider  the  story 
 itself,  and  the  circumstance  thereof.  The  evangelist  saith, 
 that  our  Saviour,  accompanied  with  his  disciples,  went  into 
 a  ship,  where  he  laid  himself  upon  a  pillow  and  slept ;  which 
 sleep  signified  his  very  manhood,  as  you  shall  hear  afterward. 
 Now  whilst  he  lay  thus  asleep,  lo,  there  arose  suddenly  so 
 great  and  horrible  a  tempest,  that  they  thought  they  should 
 all  have  perished  out  of  hand ;  such  a  fearful  weather  hghted 
 upon  them.  The  disciples,  being  sore  astonished  at  this  hor- 
 rible weather,  wist  not  what  to  do.  At  the  last  they  re- 
 membering themselves  ran  to  our  Saviour,  which  lay  there 
 asleep,  crying,  "Lord,  we  perish:"  or  else  the  evangelist  Matt. 
 Mark  saith,  "  Lord,  carest  thou  not  that  we  perish  ?"  He,  Mark  i 
 being  awaked,  first  rebuked  them  because  of  their  unbelief; 
 after  that  he  rebuked  the  wind,  and  commanded  the  tempest 
 to  leave  off  and  cease.  The  disciples,  seeing  before  the  hor- 
 rible tempest,  and  now  the  sudden  calmness  made  through 
 his  word,  marvelled  much ;  for  they  never  had  seen  before 
 
182  SERMON    PREACHED    ON  [sERM. 
 
 Here  appear-  sucli  tliino;s.      Tlicv  liad  nevcr  licartl  tliat  at  any  time  any 
 
 ed  in  Christ  .  i  • 
 
 the  almighty  man  mio;ht,  or  had  power  to  rule  tlie  sea  and  the  wind  before 
 
 power  of  O       '  1 
 
 ^°'*-  this   time ;   and  therefore  they  were  astonished  at  it ;  and 
 
 every  one  of  them  said,  "  O,  what  a  man  is  this,  which  ruleth 
 with  his  word  the  sea  and  the  wind !"  This  is  the  sum  of 
 this  gospel,  which  containeth  many  good  thmgs  for  our  in- 
 struction, learning,  and  comfort. 
 
 Note  the  First,  WO  may  learn  here,  that  the  ship  signified  the  con- 
 
 of  the  ship,  gregation  of  Christ  and  his  church.  The  disciples  being  in 
 the  ship  are  preserved  through  Christ :  so  all  those  which 
 are  in  the  church  of  Christ  shall  be  saved  and  preserved  by 
 him.  The  others,  which  are  without  this  church,  shall  be 
 damned  and  perish. 
 
 Two  profit-  Learn  here  also,   by  the  ensample   of  .the  disciples  of 
 
 able  lessons,  . 
 
 Christ,  two  things :  the  first,  not  to  presume  too  much ; 
 that  is  to  say,  not  to  stand  in  thine  own  conceit,  thinking 
 thyself  to  be  perfect  in  faith :  secondly,  not  to  despah* 
 because  of  thy  imperfections.  The  disciples  thought  them- 
 selves perfect  and  strong  in  faith,  before  they  came  into  this 
 tempest ;  but  what  doth  our  Saviour  ?  Perceiving  their 
 presumptions,  he  sendeth  a  tempest  to  bring  them  to  the 
 knowledge  of  themselves ;  and  then  they,  feeling  the  weak- 
 ness of  their  faith,  ran  to  our  Saviour  crying  for  help. 
 Whereby  every  man  may  learn,  not  to  think  too  much  of 
 A  comfort-  liimsclf :  and  when  he  feeloth  himself  very  weak,  he  may 
 against  de-  not  dcspair,  but  run  to  Christ,  like  as  these  disciples  did ; 
 which,  although  their  heart  was  weak  and  feeble,  yet  were 
 they  preserved. 
 Christ  is  both  Moreover,  we  learn  here  that  our  Saviour  Christ  is  both 
 very  God  and  very  man.  His  Godhead  appeared  in  that 
 the  wind  and  waters  obeyed  him,  and  reformed  themselves 
 according  to  his  word.  For  what  king  or  emperor  is  in  the 
 whole  world,  that  can  or  may  command  the  wind  or  seas? 
 None  at  all :  yea,  if  the  whole  world  should  be  set  together 
 with  all  their  power  and  wits,  they  should  not  be  able  to  do 
 any  such  thing.  Therefore  learn  here  to  know  the  majesty 
 of  Christ,  his  power  and  stay,  and  to  believe  him  to  bo  very 
 God.      Secondly,  learn  here  to  know  his  manhood :  for  tlio 
 
 Christ  was     evancrelist  saith,  "He  slept;""  which  sio;nifieth  his  very  man- 
 endued  with  »        ,    1        1,    1  .  .     ,  .    *,  .         "^ 
 all  our  in-     jiood  :  aud  tliat  all  thmo;s  were  in  him  that  are  in  us,  except 
 
 tirniitiei'.  '  o  .  i  i 
 
 sin ;  and  that  he  can  have  compassion  with  us,  for  that  he 
 
XLI.]  THE    FOURTH    SUNDAY    AFTER    THE    EPIPHANY.  183 
 
 himself  hath  been  in  all  miseries  and  troubles  as  well  as  we, 
 as  St  Paul  testifieth  to  the  Hebrews,  He  slept  here  for 
 weariness ;  he  eateth,  he  drinketh,  he  wept ;  and  in  him 
 arc  all  these  infirmities,  and  chiefly  for  two  causes :  first,  to 
 signify  unto  us  his  very  manhood ;  secondarily,  to  comfort  us 
 with  the  ensample.  When  we  are  in  trouble  and  miseries, 
 we  shall  think  and  know  that  our  Saviour  Christ  will  have 
 compassion  over  us ;  for  he  himself  hath  tasted  of  all  trouble, 
 and  therefore  he  will  bo  the  more  inclined  to  help  and  assist 
 us  with  his  holy  Spirit. 
 
 Also,  we  may  note  here,  that  the  disciples  of  our  Saviour 
 have  passed  many  a  time  before  upon  the  water,  and  yet 
 they  were  never  so  troubled,  nor  in  such  danger.  What 
 meaneth  this,  that  they  are  in  trouble  now,  when  our  Saviour 
 is  with  them,  and  never  before  when  they  were  not  with 
 him  ?  For  it  was  no  dangerous  water,  it  was  but  a  little 
 pond.  What  meaneth  it  then,  that  this  marvellous  tempest 
 so  suddenly  arose  ?  It  signifieth  that  all  those  that  believe 
 in  Christ,  and  take  his  part,  and  study  to  live  after  his  will 
 and  commandment,  and  forsake  the  world  and  all  wickedness, 
 all  such,  I  say,  must  have  much  trouble  and  affliction.      For  Aiithatshaii 
 
 "^  .  be  saveil 
 
 it  is  the  will  of  God,  that  those  which  seek  to  be  saved,  shall  '""'^t  suffer 
 
 adversities. 
 
 be  proved  and  tried  through  the  fire  of  tribulation :  as  it 
 appeareth  here  by  the  disciples,  who  were  never  before  in 
 such  trouble  and  danger ;  for  they  had  ever  good  luck,  as 
 the  most  part  of  these  worldHngs  commonly  have,  for  all 
 thing's  20  well  with  them,  and  after  their  mind :  but  as  soon 
 as  they  receive  Christ  into  their  ship,  that  is,  as  soon  as  they 
 believe  in  him,  and  receive  his  word,  they  shall  have  trouble  ine  profess- 
 and  affliction.    Whereof  we  have  a  o-reat  number  of  ensamples  gospei  bring- 
 
 ,  •  11-1  1  1  11  eth  trouble. 
 
 in  the  scriptures,  that  plainly  teach  us  not  to  seek  good  cheer 
 by  the  gospel  in  this  world,  but  rather  misery  and  adversity. 
 But  the  most  part  of  gospellers  are  contrary-minded ;  for 
 they  seek  good  cheer  and  promotions  through  the  gospel : 
 which  is  an  horrible  abuse  of  God's  most  holy  word.  Moses,  Example  of 
 that  excellent  prophet  of  God,  as  long  as  he  was  in  Pharaoh's 
 house,  he  was  well ;  he  had  all  things  after  his  mind :  but 
 as  soon  as  God  called  him  to  be  his  minister,  and  to  do  him 
 service,  all  things  were  turned :  that  is,  all  sweet  things  were 
 made  soiu' ;  all  the  great  cheer  was  gone ;  so  that  he  was 
 compelled  by  necessity  to  keep  sheep,  where  before  he  was 
 
184  SERMON     PREACHED    ON  [f^ERM. 
 
 a  prince,  and  an  inheritor  of  the  crown  of  Egypt.  Here 
 you  see  how  God  doth  exercise  liis  which  appertain  to  ever- 
 
 Kxampieof  lasting  Hfe>  Also  St  Paul,  as  long  as  he  was  without  Christ, 
 was  in  great  authority  and  estimation  among  the  Jews ;  in- 
 somuch as  lie  had  letters  of  authority  to  afflict  and  put  in 
 prison  all  those  which  held  of  Christ :  but  after  that  he  once 
 came  to  Christ,  what  had  he?  Afflictions  and  miseries  plenty; 
 as  it  appeareth  through  all  the  Acts  of  the  Apostles,  and  his 
 Epistles ;  where  also  it  appeareth,  that  he  had  a  most  u*k- 
 some  and  painful  life ;  namely,  as  soon  as  he  came  to  the 
 
 Example  of  knowleds:e  of  Christ  and  his  gospel.     Also  the  Israelites,  as 
 
 the  Israelites.  O  ,  "         .  ^  , 
 
 long  as  they  were  in  Egypt,  serving  for  the  most  part  false 
 
 gods,  they  had  no  lack  of  meat^  or  drink :  but  as  soon  as 
 
 they  came  again  to  the  knowledge  of  God,  they  were  in  great 
 
 misery,  lacking  all  manner  of  necessaries ;  insomuch  that  they 
 
 jer.  xiiv.      say,  as  Jeremy  the  prophet  reporteth,  "  We  will  turn  again 
 
 to  the  queen  of  heaven,"  &c.     Now  come  to  our  time :  we 
 
 see  daily  that  they  that  take  part  with  Christ  and  his  gospel, 
 
 are  most  commonly  nothing  regarded  in  this  world.     The 
 
 The  world     world  aud  they  cannot  agree  together,  for  they  love  godli- 
 
 of°chrlT     "®^^'  ^^^  ^^^®  other  love  wickedness^;  which  two  can  never 
 
 agree  not.      ]jq   ^q^  together.      But  there  are  very  few,   God  knoweth, 
 
 that  take  part  with  Christ ;  for  every  man  will  rather  apply 
 
 himself  after  the  world,  and  have  quietness  and  a  merry  life, 
 
 than  to  forsake  the  same,  and  to  liave  trouble  with  Christ 
 
 and  his  flock  :  but  what  reward  they  shall  have,  it  will  appear 
 
 in  the  end. 
 
 A  man  may  marvel  how  God  can  suffer  his  to  be  so 
 
 punished  and  afflicted  in  tliis  world ;  and  again,  the  wicked 
 
 to  have  ever  the  upper  hand,  and  to  be  merry  in  this  world ; 
 
 God  and  the  becauso  God  and  the  devil  are  two  Lords,  most  repugnant 
 
 devil  are  two   .  .  . 
 
 Lords.  Ill  conditions.  For  God  is  good,  just,  merciful  and  hberal, 
 and  kind  towards  his ;  offering  unto  them  which  hve  after 
 his  will  hfe  everlasting :  but  the  devil  is  a  most  wicked 
 minister,  unmerciful  and  cruel ;  rewarding  liis  servants  with 
 everlasting  pain  and  damnation.     Now  these  two  Lords  have 
 
 The  servants  their  scrvauts.      God  suffereth  his  to  be  much  afflicted  and 
 
 of  God  are 
 
 fi^'cauie^"''  plagued,  for  these  two  causes.     The  first  is,  though  they  be 
 "^'^y-  justified  before  God  through  the  passion  of  our  Saviour,  yet 
 
 remaineth   a  great   many  of  sins  and  imperfections  within 
 [1  wanted  neither  metit,  1G07.]  [2  evil,  1G07.] 
 
XI.I.]  THE    FOCRTH    SUNDAY    AFTKl?    THE    EPIPHANY.  ]  So 
 
 them.  Now,  to  put  in  remembrance  how  abominable  a  thnig 
 sin  is  in  the  face  of  God,  he  sendeth  unto  them  calamities 
 and  miseries,  to  teach  them  to  beware  of  sin,  and  to  hve  up- 
 rightly and  holily^.  Secondarily,  to  teach  them  to  pray  and 
 call  upon  God.  And  thirdly,  to  teach  us  to  know  ourselves. 
 For  when  we  be  in  prosperity  and  wealth,  we  think  we  have  a  faithful 
 faith,  and  that  all  things  are  sale;  but  when  there  cometli  by  afflictions, 
 affliction,  then  our  imperfection  appeareth :  therefore  God 
 sendeth  affliction,  to  verify  the  saying  of  St  Peter,  Judicium  i  Pet.  iv. 
 Dei  a  domo  Dei  incipit ;  "  The  judgment  of  God  beginneth 
 at  the  house  of  God."  As  for  the  wicked,  for  the  most  part, 
 he  letteth  them  alone  until  they  come  to  theu*  death-bed ; 
 and  then  they  shall  find  all  their  wickedness  together,  and 
 suffer  punishment  world  without  end.  By  the  afflictions  of 
 the  household  of  God  appeareth  most  plainly  the  power  and 
 strength   of  God.     For   Christ   confoundeth  the  devil  with  chri.<t  con- 
 
 O  ...  foundeth  the 
 
 his  weak  members ;  as  it  appeareth  daily,  how  God  giveth  ^^''''^• 
 unto  such  as  have  his  Spirit  power  to  suffer  death  for  his 
 word's  sake :  and  so  he  confoundeth  the  devil  and  all  his 
 members,  as  it  appeareth  in  John  Baptist,  and  Christ  himself. 
 For  the  devil  thought  that  Christ,  after  he  hanged  upon  the 
 cross,  had  been  destroyed  and  clean  overcome ;  but  it  was 
 clean  contrary. 
 
 Thus  you  see  the  causes  wherefore  God  suffereth  his  to 
 be  in  tribulation  and  affliction.     Now,  when  we  have  afflic-  in  aii  our 
 
 afflictions 
 
 tion,  we  must  pray  unto  mm  to  take  away  the  same  from  us ;  ^^^n  gT" 
 
 but  this  prayer  must  be  but  conditionally, — when  it  shall  ^°/t'J^'p.'''"' 
 
 please  liim :  as  we  have  ensample  of  David  the  king,  wliich  ''""'"^"y- 
 
 when  he  was  driven  out  of  his  kingdom  by  Absalom  his  son, 
 
 he  said.   Si  Dominus  volet,  reducet  me.      Therefore   then,  2  sam.  xv. 
 
 being  in  sickness,  follow  the  ensample  of  David :  call  upon 
 
 him   for  deliverance  conditionally.      But,   above  all  things, 
 
 beware  of  mm^muring  and  rebellino-  against  God ;  for  he  will 
 
 have  us  obedient  to  his  will  and  pleasure.      The  best  service 
 
 that  thou  canst  do,  is  to  take  tlie^  cross  patiently,  which  a  christian 
 
 i~,      -I     1        -I      1    ■  -I  1  ^  111  •!      man  must 
 
 God  hath  laid  upon  thee.      Some  men,  when  they  be  sick,  patiently 
 
 ^  '  ^  '  bear  tlie  c 
 
 say,  "  It  grieveth  my  heart  that  I  do  spend  my  time  so  idly ;  of  Christ, 
 for  if  I  were  whole,  I  might  do  much  good."     These  are 
 much  deceived ;  for  they  cannot  spend  their  time  better  than 
 
 [•■5  upright  and  holy,  1607.]  [*  thy,  1571.] 
 
 bear  thecross 
 
186 
 
 SERMON    PREACHED    OX 
 
 b 
 
 Psal.  cxxi. 
 
 Call  upon 
 Christ  in  all 
 necessities. 
 
 Christ  is  to 
 be  called 
 upon  in  all 
 our  necessi- 
 ties, and  not 
 the  saints. 
 Acts  vii. 
 
 God  only  is 
 to  be  called 
 upon. 
 
 It  is  better  to 
 have  little 
 faith  than 
 no  faith. 
 
 ■when  they  sufier  the  cross  that  God  hath  laid  upon  them, 
 and  bear  the  same  wilhngly  and  obediently.  For,  as  I  said 
 before,  it  is  the  best  service  that  we  can  do  to  God,  when 
 we  bear  our  afflictions  and  troubles  well  and  godly  :  yet  we 
 may  pray  that  he  will  be  merciful  unto  us,  and  not  lay 
 more  upon  us  than  we  are  able  to  bear,  according  to  his 
 promises. 
 
 Also  note  here,  in  necessity  whither  went  the  disciples? 
 Even  to  Christ,  being  asleep.  We  think  that  he  is  asleep, 
 if  he  hear  us  not  so  soon  as  we  call  upon  him ;  but  for  all 
 that  he  sleepeth  not :  Non  dormitahit,  neque  dormiet,  qui 
 custodit  Israel.  He  is  called  a  helper  in  due  time.  But 
 here  learn,  by  the  ensample  of  the  disciples,  whither  thou 
 shalt  run  in  thy  distress ;  namely,  to  Christ,  (for  he  is  the 
 right  helper,)  and  not  to  his  saints :  for  when  I  call  upon  any 
 creature,  I  commit  most  abominable  idolatry.  For  this  is 
 one  apparent  and  great  argument  to  make  Christ  God,  if  wo 
 call  upon  him  as  St  Stephen  did ;  who  said,  Domine  Jesu, 
 suscipe  spiritum  meum ;  that  is,  "  Lord  Jesus,  receive  my 
 spirit:"  for  invocation  declareth  an  omnipotency  :  so  that 
 when  I  call  upon  sauits,  I  make  them  omnipotent,  and  so  I 
 make  them  gods :  for  omnipotency  pcrtaineth  properly  and 
 principally  only  to  God.  And  therefore  beware  that  you  call 
 upon  no  creature,  but  upon  God  only :  for  if  you  do  the  con- 
 trary, you  do  against  God  most  wickedly. 
 
 Here  is  also  to  be  noted,  that  the  very  saints  of  God 
 have  but  little  faith  :  they  have  little,  but  yet  they  have 
 some.  They  are  not  altogether  without  faith,  for  they  that 
 are  altogether  without  faith  are  in  an  evil  case;  for  they 
 are,  and  remain  in  the  kingdom  and  dominion^  of  the  devil. 
 The  disciples  had  but  a  little  faith ;  yet  they  go  and  waken 
 Christ,  and  desire  his  help.  And  here  note  also,  that  he 
 is  not  angry  for  wakening  of  him,  but  he  blamed  them  for 
 their  unbelief:  Avhich  is  a  very  comfortable  doctrine  for  us, 
 that  when  we  feel  ourselves  weak  in  faith,  we  shall  not 
 despair,  but  rather  run  to  him,  for  he  will  increase  our  faith. 
 Some  think  themselves  to  have  very  much  faith,  when  they 
 have  none  at  all :  and,  again,  some  think  themselves  to 
 have  none,  when  they  have  some :    therefore  it  is  needful 
 
 [1  domination,  1607.] 
 
XLI.]  THE    FOURTH    SUNDAY    AFTER    THE    EPIPHANY.  187 
 
 for  US  to  pray  without  intermission,  Doniine,  adauge  nobis 
 fdem,   "Lord,  increase   our  faith;"  adjuva   incrediditatem  hnke ww. 
 mearn,  "  O  Lord^  help  my  unbelief." 
 
 Here  learn,   by   the   ensample   of  our  Saviour,   not   to  Flattery  is 
 flatter  with  any  body  when  they  do  naughtily  and  wickedly:  used, 
 for  Christ,  perceiving  his   disciples   to   be   unbelievers,  flat- 
 tered them  not,  but  told  them  plainly,  and  rebuked  them 
 for  their  faults.     Also,  we   may  here   learn  not  to  be  too 
 hasty  with  our  neighbours  when  they  do  fall ;    but  to  bear 
 with  them,  like  as  our  Saviour  did  bear  with  liis  disciples,  one  of  us 
 He  thrusteth  them  not  away  because  of  their  unbehef:    so  another^s  m-"^ 
 we  may  not  give  over  our  neighbour  when  he  is  fallen,  for 
 he  may  rise  again. 
 
 Now  to  make  an  end.     Here  learn,  by  the  ensample  of 
 these  disciples,  to  run  to  Christ  when  thou  art  in  tribulation,  xheconciu- 
 
 niiii'ii  •  1  >  •  *■'""  of  this 
 
 Seek  help  at  his  hand :  and  if  thou  have  not  a  perfect  faith,  sermon, 
 yet  despair  not;  for  he  is  merciful,  loving,  and  kind  unto 
 all  that  call  upon  him :  to  whom,  with  the  Father  and  the 
 Holy  Ghost,  be  all  honour  and  glory,  both  now  and  ever, 
 world  without  end  !     Amen. 
 
 [2  Help,  O  Lord,  1571.] 
 
1S8  SERMON    PREACHED    O.V  [sERM. 
 
 A  SERMON   PREACHED  BY  MASTER  HUGH    LATIMER,   THE 
 
 FIFTH  SUNDAY  AFTER  THE  EPIPHANY,  THE  7th 
 
 DAY  OF  FEBRUARY,  ANNO  1552. 
 
 MATTHEW  XIII.  [24—30.] 
 
 Simile  factum  est  regnuni  coelorum  homini  qui  seminat  honum  semen 
 in  agro  suo ;  cum  autem  dormirent  homines,  venit  inimicus  ejus,  et 
 "superseminavit,  S^c. 
 
 [The  kingdom  of  heaven  is  likened  unto  a  man  which  sowed  good 
 seed  in  his  field :  but  while  men  slept,  his  enemy  came  and  sowed 
 tares  among  the  wheat,  and  went  his  way,  &c.] 
 
 This  is  a  parable,  or  similitude,  wherein  our  Saviour 
 compared  the  kingdom  of  God,  that  is,  the  preaching  of 
 his  word,  wherein  consisteth  the  salvation  of  mankind,  unto 
 an  husbandman  that  soweth  good  seed  in  his  field.  But 
 before  we  come  unto  the  matter,  you  shall  first  learn  to 
 A  prirabie.  Understand  what  is  this  word  "  parable,"  which  is  a  Greek 
 word,  and  used  in  the  Latin  and  English  tongue.  Para- 
 bola est  rerum  dissimilium  comparatio ;  that  is  to  say, 
 "A  parable  is  a  comparison  of  two  things  that  are  unhke 
 outwardly."  But,  in  effect,  they  signify  but  one  thing,  for 
 they  do  appertain  to  one  end ;  as  in  this  place  Christ  com- 
 pared the  word  of  God  unto  a  sower :  which  two  things 
 are  unlike,  but  yet  they  teach  one  thing ;  for  like  as  the 
 seed  is  sown  in  the  earth,  so  is  the  word  of  God  sown  in 
 our  hearts.     And  thus  much  of  this  word  "parable." 
 
 The  sum  of  tliis  gospel  is :  first,  he  speaketh  of  a  hus- 
 l)andman  that  soweth  good  seed ;  after  that  he  maketh 
 mention  of  an  enemy  that  soweth  evil  seed.  And  these 
 two  manner  of  seeds,  that  is,  the  husbandman's  seed  that 
 was  good,  and  the  enemy's  seed  which  was  naught,  came 
 up  both  together ;  so  that  the  enemy  was  as  busy  as  the 
 other  in  sowing  his  evil  seed.  And  while  he  was  busy  in 
 sowing  it,  it  was  unknown.  And  at  the  first  springing  up 
 it  seemeth  all  to  be  good  seed :  but  at  the  length  the 
 servant  of  this  husbandman  perceived  the  evil  seed  sown 
 amongst  the  good ;  therefore  he  came  and  told  his  master, 
 
and 
 ministers 
 
 XLU.]  THE    Fll'lH    SUNDAY    AFl'ER    THE     EPIPHANY.  189 
 
 shewing  him  all  the  matter,  and  required  leave  to  gather 
 the  evil  seed  from  amongst  the  other.  The  husbandman 
 himself  said,  Inimicus  homo  hoc  fecit ;  "  Our  enemy  hath 
 done  this ;  but  for  all  that,  let  it  alone  until  the  harvest, 
 and  then  will  I  separate  the  good  from  the  evil."  This  is 
 the  sum  of  this  gospel. 
 
 First,    note    that    he  .saith,    Dormientihus    hominibus, 
 "  When  every  body  Avas  asleep,  then   he  came  and  sowed 
 his   seed."      Who   are   these    sleepers?     The    bishops    and 
 prelates,    the    slothful    and   careless   curates   and   ministers :  Bishops 
 they  with  their  neghgence  give  the  devil  leave  to  sow  his,  m^the 
 for  they  sow  not  their   seed ;  that  is,  they  preach  not  the  tha't^the'* 
 word  of  God ;  they  mstruct  not  the  people  with  wholesome  not'evl'i" 
 doctrme ;  and   so   they  give  place  to   the  devil  to  sow  his  field  of  God. 
 seed.      For  when  the  devil  cometh,  and   findeth  the  heart 
 of  man  not  weaponed  nor  garnished  with  the  word  of  God, 
 he   forthwith  possesseth  the   same,   and  so   getteth  victory 
 through  the  slothfulness  of  the  spiritualty ;  which  they  shall 
 one  day  grievously  repent.      For  the  whole  scripture,  that  is 
 to  say,  both  the  old  and  new  Testament,  is  full  of  threat- 
 enings  of  such  negligent  and  slothful  pastors ;  and  they  shall 
 make  an  heavy  and  grievous  account  one  day,  when  no  ex- 
 cuse shall  serve,  but  extreme  punishment  shall  follow  for  a 
 reward  of  their  slothfulness. 
 
 This  gospel  giveth   occasion  to  speak  of  many  things : 
 for   our  Saviour  himself  expoundeth  this   parable   unto   his 
 disciples  after  the  people  were  gone  from  him,  and  that  he 
 was  come  into   the  house.     For  the  disciples  were   not  so 
 bold  as  to  ask  him  of  the  understanding  of  this  parable  in 
 the  presence  of  the  people:    whereby  we  may  learn   good  Here  is  good 
 manner,  to  use  in  every  thing  a  good  and  convenient  time.  i^"ned/°  "^ 
 Also,  we.  may  here  learn  to  search  and  inquire  earnestly, 
 and   with    great    diligence,   for    the   true    understanding   of 
 God's  word.     And   when   you  hear  a  sermon,   and  are   in 
 doubt  of  sometliing,  inquire  for  it,  and  be  desirous  to  learn ;  we  ought  to 
 for  it  is  written,  Omni  hahenti  dahitur,  "  Whosoever  hath,  ^e'arehfor'thc 
 unto  him  shall  be  given;"  et  abundahit,  "and  he  shall  have  i"'g  <>f  t^"' 
 abundance."     What  meaneth  tliis  saying?     When  we  hear 
 the  word  of  God,  and  have  tasted  somewhat  thereof,   and 
 are  afterwards  desirous  to  go  forward  more  and  more,  then 
 shall  we  have  further  knowledge;  for  God  will  give  us   of 
 
190  SERMON    PREACHED    ON  [sERM. 
 
 his  grace,  to  come  to  further  understanding.     And  so  tlie 
 saying  of  our  Saviour  shall  be  fulfilled  in  us. 
 
 Now  when  our  Saviour  had  heard  the  request  of  his 
 disciples,  he  performeth  their  desire,  and  bcginneth  to  ex- 
 pound unto  them  the  parable,  saying :  "  I  am  he  that  soweth 
 Christ's  ex-  the  good  seed,"  Inimicus  homo,  that  is,  "the  adversary,  the 
 the  parable,  dovil,  sowotli'  ovil  sood."  Horc  our  Saviour,  good  people, 
 maketh  known  that  he  goeth  about  to  do  us  good ;  but  the 
 devil  doth  the  clean  contrary,  and  he  seeketh  to  spoil  and 
 destroy  us  with  his  filthy  and  naughty  seed  of  false  doc- 
 trine. The  field  here  is  the  whole  world.  The  harvest  is 
 the  end  of  the  world.  The  reapers  are  the  angels  of  God, 
 which  are  his  servants :  for  like  as  every  lord  or  master 
 hath  his  serA^ants  to  wait  upon  him,  and  to  do  his  com- 
 mandments, so  the  angels  of  God  wait  upon  him  to  do  his 
 commandments.  The  angels  at  the  time  of  the  harvest  shall 
 gather  first  offendicula ;  that  is,  all  such  as  have  been  evil 
 and  given  occasion  of  wickedness,  and  go  forward  in  the 
 same  without  repentance  or  amendment  of  their  lives.  All 
 such,  I  say,  shall  be  gathered  together  and  cast  in  cami- 
 niim  ignis,  "  into  the  chimney  of  fire,  where  shall  be  weep- 
 ing and  gnashing  of  teeth."  For  in  the  end  of  this  wicked 
 world  all  such  as  have  lived  in  the  delectations  and  plea- 
 sures of  the  same,  and  have  not  foughten  with  the  lusts  and 
 pleasures  of  their  flesh,  but  are  proud  and  stubborn ;  or 
 bear  hatred  and  mahce  unto  their  neighbour ;  or  be  covet- 
 Aii  deceitful  ous  porsous !    also,  all   nauo'hty  servants  that   do  not  their 
 
 doers  shall         ,      .  ^  11,1  ^  ^  1      i  i     •        i         •  1 
 
 perish.  dutios ;  and  all  those  that  use  lalsehood  m  buymg  and 
 selling,  and  care  not  for  their  neighbours,  but  sell  unto 
 them  false  wares,  or  otherwise  deceive  them ;  all  these  are 
 called  offendicula  mundi,  "  the  offenders'  of  this  world :" 
 and  all  such  shall  be  cast  into  the  "chimney^,  where  shall 
 be  weeping,  and  wailing,  and  gnashing  of  teeth." 
 
 In  like  manner,  all  idle  persons  that  will  not  work  for 
 their  living,  but  go  about  loitering  and  be  chargeable  unto 
 others;  and  also  drunken  persons,  that  abuse  the  benefits 
 of  God  in  dishonesting  themselves,  so  that  they  lose  the 
 use  of  reason,  and  their  natm^al  Avits  wherewith  God  hath 
 endued  them,  and  make  themselves  like  swine  and  beasts ; 
 
 [1  is  he  who  soweth,  1607.]  [2  offences,  1571.] 
 
 [3  burning  chimney,  1571.] 
 
XLII.]  THE     FIFTH    SUN'DAY     AFTER    THE    EPIPHANY.  1.91 
 
 also  those  which  break  wedlock,  and  despise  matrimony, 
 that  is  instituted  of  God  himself;  hercmito  add  all  swearers, 
 all  usurers,  all  liars,  and  deceivers :  all  these  arc  called  the 
 seed  of  the  devil ;  and  so  they  are  the  devil's  creatures 
 through  their  own  wickedness.  But  yet  it  is  true  that 
 wicked  men  have  their  souls  and  bodies  of  God,  for  he  is 
 their  Creator  and  Maker :  but  they  themselves,  in  forsaking 
 God  and  his  laws,  and  following  the  devil  and  his  instruc- 
 tions, make  themselves  members  of  the  devil,  and  become 
 his  seed ;  therefore  they  shall  be  cast  out  in  the  last  day 
 into  everlasting  fire,  when  the  trumpet  shall  blow,  and  the 
 angels  shall  come  and  gather  all  offendicula  from  amongst 
 the  elect  of  God. 
 
 The  form  of  judgment  shall  be  in  this  wise  :   Christ  our  The  form 
 Saviour  at  the  day  of  judo-ment,  bemo-  appomted  of  God,  of  judgment 
 
 in  1  •   1  •  1  1     1  in  the  last 
 
 shall  come  down  with  great  triumph  and  honour  ;   accompa-  day. 
 nied  with  all  his  angels,  and  saints,  that  departed  in  faith 
 out  of  this  world  beforetimes  :  they  shall  come  with  him  now, 
 and  all  the  elect  shall  be  gathered  to  him,  and  there  they 
 shall  see  the  judgment ;  but  they  themselves  shall  not  bo 
 judged,  but  shall  be  like  as  judges  with  him.     After  that  the 
 elect  are  separated  from  the  wicked,  he  shall  give  a  most 
 horrible  and  dreadful  sentence  unto  the  wicked  ;  commandins 
 his  angels  to  cast  them  into  everlasting  fire,  where  they  shall 
 have   such  torments  as  no  tongue  can  express.     Therefore 
 our  Saviour,  desirous  to  set  out  the  pains  of  hell  unto  us, 
 and  to  make  us  afraid  thereof,  calleth  it  fire,  yea,  a  burning 
 and  unquenchable   fire.      For   like  as   there   is   no  pain   so 
 grievous  to  a  man  as  is  fire,  so  the  pains  of  hell  passeth  all 
 the  pains  that  may  be  imagined  of  any  man.      There  shall  be 
 sobbing  and  sighing,  weeping,  and  waihng,  and  gnashing  of -^vofui  and 
 teeth  ;  which  are  the  tokens  of  unspeakable  pains  and  griefs,  fu?pa1nfare 
 that  shall  come  upon  those  that  die  in  the  state  of  damnation,  the  ^^cked""^ 
 For  you  must   understand    that   there  are   but   two  places  There  are  but 
 appointed  of  Almighty  God  for  all  mankind  ;  that  is,  heaven  after'lhis^nfe, 
 and  hell.      And  in  what  state  soever  a  man  dieth  in,  in  the  ven  and  heii. 
 same  he  shall  arise  again ;  for  there  shall  be  no  alteration  or 
 change.      Those   which  die   repentantly   and   are  sorry   for 
 their  sins,  cry  God  mercy,  be  ashamed  of  their  own  wicked- 
 ness, and  believe  with  all  their  hearts  that  God  will  be  mer- 
 ciful unto  them  through  the  passion  of  our  Saviour  Christ, — 
 
192  SERMON    I'KEACHED     ON  [sEK.M. 
 
 those  which  die  in  such  a  faith  shall  come  into  everlasting 
 life  and  felicity ;  and  shall  also  rise  in  the  last  day  in  the 
 
 Such  state     stato  of  salvation.      For  look,  as  you  die,  so  shall  you  arise. 
 
 in  such  state  Whosoevcr  departeth  out  of  this  world  without  a  repentant 
 
 we  shall  arise  ^  i  •  i 
 
 again.  heart,  and  hath  been  a  mahcious  and  envious  man,  and  a 
 hater  of  the  word  of  God,  and  so  continueth  and  will  not 
 repent,  and  be  sorry,  and  call  upon  God  Avith  a  good  faith, 
 or  hath  no  faith  at  all, — that  man  shall  come  to  everlasting 
 damnation ;  and  so  ho  shall  arise  again  at  the  last  day  :  for 
 there  is  nothing  that  can  help  him  out  of  his  damnation,   or 
 
 Masses  nor     hinder  him  of  liis  salvation.      For  when  a  man  dieth  without 
 
 ))urgatorv 
 
 cannot  help   f'^[i\i  [n  Qhrist,  all  the  masses  m  the  world  are  not  able  to 
 
 a  soul  that  ' 
 
 t'hffai"th^ot"  relieve  him :  and,  to  conclude,  all  the  travails  that  we  have 
 *^''"'''  had  in  time  past  by  seeking  of  remedy  by  purgatory,  and  all 
 the  great  costs  and  expenses  that  may  be  bestowed  upon  any 
 soul  lying  in  the  state  of  damnation,  it  can  avail  nothing, 
 neither  can  it  do  any  good.  For,  as  I  said  before,  the 
 judgments  of  God  are  immutable;  that  is,  as  you  die,  so  shall 
 you  rise.  If  thou  die  in  the  state  of  salvation,  thou  slialt 
 rise  so  again,  and  receive  thy  body,  and  remain  in  salvation. 
 Again,  if  thou  die  in  damnation,  thou  shalt  rise  in  the  same 
 estate,  and  receive  thy  body,  and  return  again  to  the  same 
 estate,  and  be  punished  world  without  end  with  unspeakable 
 pains  and  torments.  For  our  natural  fire,  in  comparison  to 
 hell-fire,  is  like  a  fire  painted  on  a  wall ;  for  that  shall  be  so 
 extreme,  that  no  man  is  able  to  express  the  terrible  horror 
 and  gi'ief  thereof. 
 
 O  what  a  pitiful  thing  is  it,  that  man  will  not  consider 
 this,  and  leave  the  sin  and  pleasure  of  this  world,  and  live 
 godly ;  but  is  so  bhnd  and  mad,  that  he  will  rather  have  a 
 momentary,  and  a  very  short  and  small  pleasure,  than 
 hearken  to  the  will  and  pleasure  of  Almighty  God!  That 
 might  avoid  everlasting  pain  and  wo,  and  give  unto  him 
 everlasting  felicity.  For  that  a  great  many  of  us  are 
 Man  is  the  damned,  the  fault  is  not  in  God ;  for  Deus  vult  omnes  homi- 
 owndamna-  nes  sttlvos  fieri,  "  God  would  have  all  men  be  saved :"  but 
 the  fault  is  in  ourselves,  and  in  our  own  madness,  that  had 
 rather  have  damnation  than  salvation.  Therefore,  good 
 people,  consider  these  terrible  pains  in  your  minds,  which 
 are  prepared  for  the  wicked  and  ungodly  :  avoid  all  wicked- 
 ness and  sin ;  set  before  your  eyes  the  wonderful  joy  and 
 
XLII.]  THE    I'lFTH    SUNDAY    AFTER    THE    EPIPHANY.  193 
 
 felicity,  and  the  innumerable  treasures  which  God  hath  laid 
 up  for  you  that  fear  and  love  him,  and  live  after  his  will 
 and  commandments :  for  no  tongue  can  express,  no  eye  hath 
 seen,  no  heart  can  comprehend  nor  conceive  the  great 
 fehcity  that  God  hath  prepared  for  his  elect  and  chosen, 
 as  St  Paul  witnesseth.  Consider  therefore,  I  say,  these 
 most  excellent  treasures,  and  endeavour  yourselves  to  obtain 
 the  fruition  of  the  same.  Continue  not,  neither  abide  or 
 wallow  too  long  in  your  sins,  like  as  a  swine  lieth  in  the 
 mire :  make  no  delay  to  repent  your  sin,  and  to  amend  your 
 life;  for  you  are  not  so  sure^  to  have  repentance  in  the 
 end.  It  is  a  common  saying,  Pcenitentia  sera  raro  vera: 
 therefore  consider  this  thing  with  yourself  betimes,  and  study 
 to  amend  your  life  ;  for  what  availeth  it  to  have  all  the 
 pleasures  of  the  world  for  awhile,  and  after  that  to  have  ever- 
 lasting pain  and  infelicity  ? 
 
 Therefore  let  every  one  go  into  his  own  consiencc,  when 
 he  findeth  himself  unready  :  for  all   such  as,   through  the 
 goodness  of  God,  have  received  faith,  and  then  wrestle  with 
 sin,  consent  not  unto  it,  but  are  sorry  for  it  when  they  fall, 
 and  do  not  abide  nor  dwell  in  the  same,  but  rise  up  again 
 forthwith,    and     call    for    forgiveness    thereof   through    the 
 merits  of  our  Saviour  Jesus  Christ, — all  such  are  called  just: 
 that  is  to  say,  all  that  die  with  a  repentant  heart,  and  are 
 sorry  that  they  have  sinned,  and  are  minded,  if  God  give 
 them  longer  time  to  live,  that  they  will  amend  all  faults, 
 and  lead  a  new  life ;  then  are  they  just,  but  not  through 
 their  own  merits  or  good  works.      For  if  God  should  enter  {?^'^Jj;,'j^'fj'jf- 
 into  judgment  with  us,   none  are  able  to  stand  before  his  face;  °hrough'faith 
 neither  any  of  his  saints  may  be  found  just,  neither  St  John  sawour.'"""^ 
 Baptist,   St  Peter,  nor  St  Paul,  no,  nor  the  mother  of  our 
 Saviour  Christ  herself  is  not  just,  if  she  should  be  judged 
 after  the  rigour  of  the  law.      For  all  are,  and  must  be,  justi- 
 fied by  the  justification  of  our  Saviour  Christ ;  and  so  we 
 must  be  justified,  and  not  through  our  own  well-doings,  but 
 our  justice  standeth  in  this,  that  our  unrighteousness  is  for-  ^,tfj|'"j3°^j; 
 given   us   through  the   righteousness  of  Christ ;    for  if   we  '^"*- 
 believe  in  him,  then  are  we  made  righteous.     For  he  ful- 
 filled the  law,  and  afterward  granted  the  same  to  be  ours,  if 
 we  beheve  that  his  fulfilling  is  our  fulfilling  :  for  St  PauP 
 
 [1  not  sure,  1571.]  [2  the  apostle  St  Paul,  1607.] 
 
 lo 
 
 [LATIMER,    II.] 
 
194  SERMON     PREACHED    ON  [sERM. 
 
 Rom.viii.  saith,  Qui  proprio  Filio  non  pcpercit;  "He  hath  not  spared 
 his  own  Son,  but  hath  given  liim  for  us ;  and  how  then  may 
 it  be,  but  we  should  have  all  things  with  him?"  Therefore 
 ^vcn'unto  ^*  uiust  uocds  follow,  tlut  wliou  ho  gavo  us  his  only  Son,  he 
 hTs^Hghfeous-  g^"^^  ^s  ^Iso  ^^s  righteousness,  and  his  fulfilling  of  the  law, 
 iiess.  g^  -^  appcareth  that  we  are  justified  by  the  free  gift  of  God, 
 
 and  not  of  ourselves,  nor  by  our  merits :  but  the  righteous- 
 ness of  Christ  is  accounted  to  be  our  righteousness,  and 
 through  the  same  we  obtain  everlasting  life,  and  not  through 
 our  own  doings :  for,  as  I  said  before,  if  God  should  enter 
 into  judgment  with  us,  we  should  be  damned. 
 
 Therefore  take  heed  and  be  not  proud,  and  be  humble 
 
 and  low,   and  trust   not  too  much   in  yourselves  ;  but  put 
 
 your  only  trust  in  Christ  our  Saviour.     And  yet  you  may 
 
 are"to  be^'^^   uot  utterly  sct  aside  the  doing  of  good  works  :  but  specially 
 
 fo  be  saved  °*  l^ok  that  you  havo  always  oil  in  readiness  for  your  lamps ;  or 
 
 ^^'  else  you  may  not  come  to  the  wedding,  but  shall  be  shut  out, 
 
 and  thrust  into  everlasting  darkness.     This  oil  is  faith  in 
 
 Christ,  wliich   if  you  lack,   then  all  things  are   unsavoury 
 
 before  the  face  of  God.      But  a  great  many  of  people  are 
 
 much  deceived ;  for  they  think  themselves  to  have  faith  when 
 
 indeed    they    have    it    not.      Some    peradventure    will    say, 
 
 A  doctrine  to  "  How  sliaU  I  kuow  whctlier  I  have  faith  or  not?"  Truly, 
 
 know  when   thou  shalt  find  tliis  in  thee,  if  thou  have  no  mind  to  leave 
 
 we  nave 
 
 faith.  gjj^^  then  sin  grieveth  thee  not,  but  art  content  to  go  forward 
 
 in  the  same,  and  thou  delightest  in  it,  and  hatest  it  not,  nei- 
 ther feelest  thou  what  sin  is  ;  when  thou  art  in  such  a  case, 
 then  thou  hast  no  faith,  and  therefore  like  to  perish  everlast- 
 ingly. For  that  man  that  is  sore  sick,  and  yet  feeleth  not 
 his  sickness,  he  is  in  great  danger,  for  he  hath  lost  all  his 
 senses :  so  that  man  which  hath  gone  so  far  in  sin,  that  he 
 feeleth  his  sin  no  more,  is  hke  to  be  damned,  for  he  is  with- 
 out faith.  Again,  that  man  is  in  good  case,  that  can  be 
 content  to  fio-ht  and  strive  with  sin,  and  to  withstand  the 
 devil  and  his  temptations ;  and  calleth  for  the  help  of  God, 
 and  beheveth  that  God  will  help  him,  and  make  him  strong 
 to  fight.  That  man  shall  not  be  overcome  by  the  devil. 
 And  whosoever  feeleth  tliis  in  his  heart,  and  so  wrestleth 
 with  sin,  may  be  sure  that  he  hath  faith,  and  is  in  the  favom* 
 of  God. 
 
 But  if  thou  wilt  have  a  trial  of  thy  faith,  then  do  this : 
 
XLII.]  THE    FIFTH    SUNDAY    AFTEK    THE    EPIPHANY.  195 
 
 examine  thyself  toward  thine  enemy  :  he  doth  thee  harm,  he 
 slandereth  thee,  or  taketh  away  thy  hving  from  thee  ;  how 
 shalt  thou  now  use  thyself  towards  such  a  man  ?  If  thou 
 canst  find  in  thy  heart  to  pray  for  him,  to  love  him  with  all 
 thine  heart,  and  forgive  him  with  a  good  will  all  that  he 
 hath  sinned  against  thee ;  if  thou  canst  find  this  readiness  in 
 thy  heart,  then  thou  art  one  of  those  which  have  faith,  if 
 thou  wouldest  him  to  be  saved  as  well  as  thyself.  And  if 
 thou  canst  do  this,  thou  mayest  argue  that  thy  sin  is  forgiven 
 thee,  and  that  thou  art  none  of  those  that  shall  be  cast  out,  but 
 shall  be  received  and  placed  among  the  number  of  the  godly, 
 and  shall  enjoy  with  them  everlasting  life.  For  St  Paul  saith^ 
 that  "  Those  that  are  just,"  that  is,  those  that  arc  justified  by  ^f 'tt-  ''"'• 
 faith,  and  exercise  faith  in  then*  hving  and  conversation,  fiil- 
 gehunt  tanquam  sol,  "  they  shall  shine  like  unto  the  sun  in 
 the  kingdom  of  God ;"  that  is  to  say,  they  shall  be  in  exceed- 
 inof  o-reat  honour  and  glory.     For  like  as  the  sun  exceedeth  The  faithful 
 
 ~    ~  o        «/  ^  which  are 
 
 in  brightness  all  other  creatures  of  God,  and  is  beautiful  in  ?ountea  vue 
 
 &  'in  this  world. 
 
 the  eyes  of  every  man  ;  so  shall  all  the  faithful  be  beautiful  g^orio'lfs  b^-''^ 
 and  endued  with  honour  and  glory,  although  in  this  world  ^°^^  ^""'" 
 they  be  but  outcasts,  and  accounted  as  expurgamenta  mundi; 
 but  in  the  other  world,  when  the  angels  shall  gather  toge- 
 ther the  wicked,  and  cast  them  into  the  fire,  then  shall  the 
 elect  shine  as  the  sun  in  the  kingdom  of  God.  For  no  man 
 can  express  the  honour  and  glory  that  they  shall  have, 
 which  will  be  content  to  suffer  all  things  for  God's  sake, 
 and  to  reform  themselves  after  his  will ;  or  are  content  to  be 
 told  of  their  faults,  and  glad  to  amend  the  same,  and  humble 
 themselves  imder  the  mighty  hand  of  God. 
 
 Also,  the  householder  said  unto  his  servants,  "  Let  them 
 alone  until  harvest."    Here  we  may  learn,  that  the  preachers  The  bishops 
 
 ''  ■■•        _  and  minis- 
 
 and  ministers   of  the  word  of  God  have  not   authority  to '^rs  of  God 
 
 «/  may  use  no 
 
 compel  the  people  with  violence  to  goodness,  though  they  be  ^''"'^nce. 
 wicked :   but  only  with  the  word  of  God  they  shall  admonish 
 them,  not  to  pull  the  wicked  out  by  the  throat ;  for  that  is 
 not  their  duty.     All  things  must  be  done  according  as  God 
 hath    appointed.      God    hath   appointed   the    magistrates  to  The  office  of 
 
 •^  .  \^  °  the  magis- 
 
 punish  the  wicked  :  for  so  he  saith,  Auferes  malum  e  medio  trates  is  to 
 
 1  '  •/  punish. 
 
 2'>opuli;   "Thou  shalt  take  away  the  evil  from  amongst  the 
 people;"  Non  misereris  ejus,  "Thou  shalt  have  no  pity  of 
 
 [1  So  the  old  editions  read.] 
 
 13—2 
 
196  SERMON    PREACHED    ON  [sERM. 
 
 Wicked       him."     If  he  be  a  thief,  an  adulterer,  or  an  whoremonger, 
 
 persons  must  ^  ,  .  .  ° 
 
 be  punished  -awaj  With  him.  But  when  our  Saviour  saith,  "Let  them 
 grow,"  he  speaketh  not  of  the  civil  magistrates,  for  it  is  their 
 duty  to  puU  them  out;  but  he  signifieth,  that  there  will  be 
 such  Avickedness  for  all  the  magistrates ;  and  teacheth,  that 
 the  ecclesiastical  power  is  ordained,  not  to  pull  out  the  wicked 
 with  the  sword,  but  only  to  admonish  them  with  the  word 
 of  God,  which  is  called  fjladiiis  Spiritus,  that  is,  "  the  sword 
 of  the  Spirit."  So  did  John  Baptist,  saying,  Quis  vohis 
 suhministravit  ut  fugeretis  a  ventura  ira  ?  that  is,  "  Who 
 hath  taught  you  to  fly  from  the  wrath  of  God  that  is  at 
 hand  ?"  So  did  Peter  in  the  Acts  :  Quern  vos  crucifixistis, 
 "  Whom  you  have  crucified,"  he  said  unto  the  Jews.  What 
 followeth  ?  They  were  compuncti  corde.  Contrition  and 
 repentance  followed  by  and  bye,  as  soon  as  the  word  was 
 preached  unto  them.  Therefore  they  said,  Viri  fratres,  8ic., 
 "  Brethren,  what  shall  we  do  ?  How  shall  we  be  made 
 clean  from  our  sins,  that  we  may  be  saved?"  Then  he 
 Preachers  scndcth  them  to  Christ.  So  that  it  appeareth  in  this  gospel, 
 do  with  any   and  bv  thcso  ensamples,   that  the  preacher  hath  none  other 
 
 other  sword  v  l  x 
 
 than  the       sword,  but  tlio  sword  of  the  word  of  God :  with  that  sword 
 
 word  of  God. 
 
 he  may  strike  them.  He  may  rebuke  their  wicked  living ; 
 and  further  he  ought  not  to  go.  But  kings  and  magistrates, 
 they  have  power  to  punish  with  the  sword  the  obstinate  and 
 vicious  livers,  and  to  put  them  to  due  punishment. 
 
 Now  to  make  an  end  with  this  one  lesson,  which  is :  if 
 
 thou  dwellest  in  a  town  where  are  some  wicked  men,  that 
 
 will  not  be  reformed,  nor  in  any  wise  will  amend  their  lives, 
 
 We  may  not  as  thcro  are  commonly  in  every  town  some  ;  run  not  thou 
 
 from  the       tliercforc  out  of  the  town,  but  tarry  there  still,  and  exercise 
 
 ))lace  where  .  i  •  i  i 
 
 evil  persons  thy  patiouco  amougst  them  ;  exhortmg  them,  whensoever  oc- 
 casion serveth,  to  amendment.  And  do  not,  as  the  fondness 
 of  the  monkery  first  did :  for  they  at  the  first  made  so  great 
 account  of  the  holiness  of  their  good  life,  that  they  could 
 not  be  content  to  live  and  abide  in  cities  and  towns,  where 
 
 Monkish       sinners  and  wicked  doers  were,  but  thought  to  amend  the 
 
 fooUshness.  i       i  />  •  i  -i  i  i 
 
 matter,  and  thereiore  ran  out  mto  the  wilderness ;  where 
 they  fell  into  great  inconveniences.  For  some  despised  the 
 communion  of  the  body  and  blood  of  our  Saviour  Christ ; 
 and  some  fell  into  other  errors'.      So   God   punished  them 
 
 [1  Ilospinian,  do  Origine,  &c.,  Monachatus,  pp.  39,  et  seq.;   188, 
 et  seq.  Genev.  1CG9.] 
 
XLII.]  THE    FIFTH    SUNDAY    AFTER    THE    EPIPHANY.  197 
 
 for  their  foolishness  and  uncharitableness.  "We  are  born  into 
 this  world,  not  for  our  own  sakes  only,  but  for  our  even 
 Christians''  sake.  They,  forgetting  this  commandment  of 
 love  and  charity,  ran  away  from  their  neighbours,  hke  beasts 
 and  wild  horses,  that  cannot  abide  the  company  of  men.  So  ^^^''^''^fi'j^** 
 the  anabaptists  in  our  time,  followmg  their  ensample,  segre-  peop'je.'^'*^'^ 
 gated  themselves  from  the  company  of  other  men ;  and  there- 
 fore God  gave  them  reprohum  sensum,  that  is  a  pervert 
 judgment.  Therefore,  when  thou  dwellcst  in  an  evil  town 
 or  parish,  follow  not  the  ensample  of  the  monks  or  ana- 
 baptists ;  but  remember  that  Lot,  dwelling  in  the  midst  of 
 the  Sodomites,  was  nevertheless  preserved  from  the  wrath  of 
 God ;  and  such  will  preserve  them^  in  the  midst  of  the 
 wicked.  But  for  all  that,  thou  must  not  flatter  them  in  their 
 evil  doings  and  naughty  livings ;  but  rebuke  their  sins  and 
 wickedness,  and  in  no  wise  consent  unto  them.  Then  it  will 
 be  well  with  thee  here  in  this  world,  and  in  the  world  to 
 come  thou  shalt  have  life  everlasting^:  which  grant,  both  to 
 you  and  me,  God  the  Father,  the  Son,  and  God  the  Holy 
 Ghost !     Amen. 
 
 [2  such  surely  will  God  preserve  in,  1607.] 
 
 [3  through  Jesus  Christ  our  Lord.  Which  God  the  Father  grant 
 both  to  you  and  me  for  his  mercy's  sake :  to  whom,  with  the  Son  and 
 the  Holy  Ghost,  be  all  praise,  honour  and  glory,  both  now  and  ever. 
 Ame7i : — 1007.] 
 
198 
 
 SERMON    PRKACIIED    ON 
 
 [SERM. 
 
 A   SERMON    PREACHED  BY    MASTER    HUGH    LATIMER,    ON 
 
 THE  SUNDAY   CALLED  SEPTUAGESIMA,   THE   14th 
 
 DAY  OF  FEBRUARY,  ANNO  1552. 
 
 MATTHEW  XX.  [14.] 
 
 Simile  est  regnum  coeloruni  patrifamilias,  qui  exiit  primo  diluculo  ad  C07i- 
 ducendum  operarios  in  vineam  suam,  ^c. 
 
 [The  kingdom  of  heaven  is  like  unto  a  man  that  was  an  householder, 
 which  went  out  early  in  the  morning  to  hire  labom'ers  into  his 
 vineyard,  &c.] 
 
 This  parable  is  written  by  the  evangelist  Matthew  in  the 
 twentieth  chapter,  and  is  very  dark  and  hard  to  be  under- 
 stand ;  yea,  there  is  no  harder  piece  of  scripture  written  by 
 any  evangeUst.  Therefore  it  may  well  be  called  hard  meat : 
 not  meat  for  mowers,  nor  ignorant  people,  which  be  not  ex- 
 ercised in  the  word  of  God.  And  yet  there  is  none  other 
 diversity  in  this  scripture,  than  is  in  any  other.  For  though 
 many  scriptures  have  diverse  expositions  (as  is  well  to  be 
 allowed  of,  so  long  as  they  keep  them  in  the  tenor  of  the 
 cathohc  faith),  yet  they  pertain  all  to  one  end  and  effect,  and 
 they  be  all  alike.  Therefore,  although  this  parable  be  harder 
 to  understand  than  the  other,  at  the  first  hearing  or  reading, 
 yet  when  we  shall  well  advise  and  consider  the  same,  we 
 shall  find  it  agreeable  unto  all  the  other. 
 
 Now  to  come  to  the  matter.  There  are  some  learned  men 
 which  apply  this  parable  unto  the  ages  of  man^  For  a  man- 
 child,  when  he  is  born,  first  he  is  a  child ;  afterward  he  be- 
 cometh  a  lad ;  then  a  young  man ;  and  after  that  a  perfect 
 man ;  and  in  process  of  time  he  becometh  an  old  man ;  and 
 Some  apply  at  Icugtli  a  Cripple  and  impotent.  Some  there  be  that  apply 
 of  °he^^^*  it  to  the  ages  of  the  world :  as  from  Adam  to  Noah  was  the 
 first  hour ;  from  Noah  to  Abraham ;  from  Abraham  to  David ; 
 from  David  to  Christ ;  from  Christ  to  the  end  of  the  world. 
 Some  there  arc  which  would  have  an  allegory  of  it.     But 
 
 [1  One  or  other  of  the  following  interpretations  of  the  parable  is 
 recited  in  most  of  the  commentaries  and  sermons  on  this  portion  of 
 scriiiture,  from  St  Jerome's  time  down  to  the  Reformation.] 
 
 Some  apply 
 this  parable 
 to  the  ages 
 of  a  man. 
 
 Some  make 
 of  this 
 
XLIII.]  SEPTUAGESIMA    SUNDAY.  190 
 
 nil  agree  in  this  point,  namely,  that  it  is  not  requisite  in  a  lYig^.^/  ^" 
 parable  to  expound  every  word  of  the  same.  For  every  pa- 
 rable hath  certum  statum,  "  a  certain  scope,"  to  the  Avhich 
 we  must  have  a  respect ;  and  not  go  about  to  set  all  words 
 together,  or  to  make  a  gloss  for  the  same :  for  it  is  enough 
 for  us  when  we  have  the  meaning  of  the  principal  scope ;  and 
 more  needeth  not. 
 
 Now  to  the  principal  cause  and  end  to  the  which  our  ah  that 
 Saviour  hath  had  a  respect  in  this  parable,  is  that  he  will  are  e'q'uaiin'' 
 teach  us  hereby,  that  all  christian  people  are  equal  in  all  that  eame 
 things  appertaining  to  the  kingdom  of  Christ.      So  that  we 
 have  one  Christ,  one  Redeemer,  one  baptism,  and  one  gospel, 
 one  supper   of  the  Lord,  and  one  Idngdom  of  heaven.      So  The  poorest 
 
 -,  .  .,,,..,       hath  as  much 
 
 that  the    poorest   man,    and  most   miserable   that  is   in   the  in  Christ  as 
 
 J-  _  the  richest 
 
 •world,  may  call  God  his  Father,  and  Christ  his  Redeemer,  ^ath. 
 as  well  as  the  greatest  king  or  emperor  in  the  world.     And 
 this  is  the  scope  of  this  parable,  wherein  Christ  teacheth  us 
 this  equality.     And  if  this  now  were  considered,  the  whole 
 jiarable  will  be  easily  and  soon  understand. 
 
 Here  is  declared  unto  us,  that  some  laboured  the  whole  The  sum  of 
 day,  which  were  hired  for  a  penny ;  that  is,  of  our  money 
 ten  pence  :  for  hke  as  we  have  a  piece  of  money  which  we 
 call  a  shiUing,  and  is  in  value  twelve  pence,  so  the  Jews  had 
 a  piece  that  they  called  denarium,  and  that  was  in  value  ten 
 of  our  pence.  The  first  company  wrought  twelve  hours; 
 and  the  other  wrought,  some  nine  hours,  some  six  hours, 
 and  some  three  hours,  and  some  but  one  hour.  Now  when 
 evening  w^as  come,  and  the  time  of  payment  drew  on,  the 
 householder  said  to  his  steward,  "  Go,  and  give  every  man 
 alike,  and  begin  at  those  that  came  last."  And  when  the 
 other,  that  came  early  in  the  morning,  perceived  that  they 
 should  have  no  more  than  those  that  had  wrought  but  one 
 hour,  they  murmured  against  the  householder,  saying,  "  Shall 
 they^  which  have  laboured  but  one  hour,  have  as  much  as 
 ■we  that  have  wrought  the  whole  day  ?"  The  householder, 
 perceiving  their  malicious  mind,  said  to  one  of  them,  "Friend, 
 ■wherefore  grudgest  thou  ?  Is  it  not  lawful  for  me  to  do 
 with  mine  own  what  pleaseth  me  ?  Have  I  not  given  thee 
 that  I  promised  thee?  Content  thyself  therefore,  and  go 
 thy  way ;  for  it  hath  pleased  me  to  give  unto  this  man  which 
 [2  those,  1571.] 
 
200  SERMON    PREACHED    ON  [sKRM. 
 
 hath  wrought  but  one  hour  as  much  as  unto  thee."     Tliis  is 
 the  sum  of  this  parable,  which  he  concludeth  with  this  sen- 
 tence, Primi  erunt  novissimi  et  novissimi  primi ;  "  The  first 
 shall  be  the  last,  and  the  last  first." 
 Merit-mon-  First  coHsidcr,  Who  are  these  murmurers  ?    The  merit- 
 
 gers  are  i         i  1 
 
 murmurers    mono;ers,  wliich  estccm  their  own  works  so  much,  that  tlicy 
 flock.' '  P°°''  think  heaven  scant  sufficient  to  recompense  their  good  deeds ; 
 namely,  for  putting  themselves  to   pain  with  saying  of  our 
 lady's    psalter,    and    gadding    on  pilgrimage,  and  such-like 
 trifles.     These  are  the  murmurers ;  for  they  think  themselves 
 holier  than  all  the  world,  and  therefore  worthy  to  receive  a 
 greater  reward  than  other  men.     But  such  men  are  much 
 deceived,  and  are  in  a  false  opinion ;  and,  if  they  abide  and 
 continue  therein,  it  shalP  bring  them  to  the  fire  of  hell.    For 
 man's  salvation  cannot  be  gotten  by  any  work  ;  because  the 
 Rom. vi.      scripture  saith,    Vita  ceterna  donum  Dei;  "Life  everlasting 
 Good^ works  is  the  gift  of  God."      True  it  is,  that  God  requireth  good 
 nottomerit  works  of  US,  and  commandeth  us  to  avoid  all  wickedness, 
 by'them^''""  Cut  for  all  that,  we  may  not  do  our  good  works  to  the  end 
 to  get  heaven  withal ;  but  rather  to  shew  ourselves  thankful 
 for  that  which  Christ  hath  done  for  us,  who  with  his  pas- 
 sion  hath    opened    heaven   unto   all  behevers ;    that   is,    to 
 all  those  that  put  their  hope  and  trust  not  in  their  deeds, 
 but  in  his  death  and  passion,  and  study  to  live  well  and 
 godly ;  and  yet  not  to  make  merits  of  their  own  works,  as 
 though  they  should  have  everlasting  life  for  them  ;  as  our 
 Monks  and    mouks  and  friars,  and  all  our  religious  persons  were  wont  to 
 
 friars  were  i     i 
 
 merit-mon-    Jq^   ^ud  therefore   may   rightly   be   called  murmurers :    for 
 Monks  and    thcv  had  SO  ffrcat  store  of  merits,  that  they  sold  some  of 
 
 friars  had  </  o  '  u 
 
 such  store  of  them  unto  other  men.     And  many  men  spent  a  great  part 
 
 merits  that  ''  '■  i  i  p 
 
 sai7of  them   ^^  their  substauco  to  buy  their  merits,  and  to  be  a  brother  of 
 
 their  houses ;  or  to  obtain  one  of  their  coats  or  cowls  to  be 
 
 ments'ofGod  burlcd   lu".     But  there  is  a  great  difference   between  the 
 
 worMdiffer  judgment  of  God  and  the  judgment  of  this  world.     They  in 
 
 greatly.        ^y^  world  wcro  accouutcd  most  holy  above  all  men,  and  so 
 
 most  worthy  to  be  primi;    but  before  God  they  shall  bo 
 
 novissimi,  when  their    hypocrisy  and  wickedness    shall    be 
 
 opened.      And  thus  much  I  thought  to  say  of  murmurers. 
 
 [1  will,  1571.] 
 
 [2  Sec  Vol.  I.  p.  50,  note  4;  Reflexions  upon  the  devotions  of  the 
 Roman  Church,  pp.  258,  ct  seq.] 
 
XLIII.]  SEPTUAGESIMA     SUNDAY.  201 
 
 Now  I  will  go  about  to  apply  all  the  parts  of  this  parable: 
 for,  as  I  said  before,  it  is  enough  for  us  if  we  know  the  chief 
 point  and  scope  of  the  parable,  which  is,  that  there  shall  be 
 one  equality  in  all  the  things  that  appertain  to  Christ :  inso-  J;"^^^"^'^^;^ 
 much  that  the  rulers  of  this  realm  hath  no  better  a  God,  no  ;,'J,t"and ' '° 
 better  sacraments,  and  no  better  a  gospel,  than  the  poorest  "''^• 
 in  this  world ;  yea,  the  poorest  man  hath  as  good  right  to 
 Christ  and  his  benefits,  as  the  greatest  man  in  the  world. 
 This  is  comfortable  to  every  one  ;  and  specially  to  such  as 
 are  in  miseries,  poverty,  or  other  calamities  :  which  if  it 
 hvere  well  considered,  we  would  not  be  so  desirous  to  come 
 aloft,  and  to  get  riches,  honour  and  dignities  in  this  world, 
 as  we  now  are ;  nor  yet  so  malicious  one  against  another  as 
 we  be.  For  we  would  ever  make  this  reckoning  with  our- 
 selves, each  man  in  his  vocation  :  the  servant  would  think 
 thus  with  himself:  "  I  am  a  servant,  poor  and  miserable,  and  ^|°^'y 
 must  live  after  the  pleasure  of  my  master,  I  may  not  have 
 my  free-will ;  but  what  then  ?  I  am  sure  that  I  have  as  good 
 a  God  as  my  master  hath ;  and  I  am  sure  that  my  service 
 and  business  pleaseth  God  as  much  (when  I  do  it  with  a  good 
 faith)  as  the  preacher's  or  curate's,  in  preaching  or  saying  of  ^ 
 service."     For  we  must  understand,  that  God  esteemeth  not  ood  respect- 
 
 '  etn  not  the 
 
 the   diversity  of  the   works,  but  he  hath  respect  unto  the  ^Jj^^''^  °^ 
 faith :  for  a  poor  man  which  doth  his  business  in  faith,  is  as 
 acceptable  unto  God,  and  hath  as  good  right  to  the  death 
 and  merits  of  Christ,  as  the  greatest  man  in  the  world.     So 
 go  through  all  estates :  whosoever  applieth  his  business  with 
 faith,  considering  that  God  willeth  him  so  to  do,  surely  the 
 same  is  most  beloved  of  God.     If  this  were  well  considered 
 and  printed  in  our  hearts,  all  ambition  and  desire  of  promo- 
 tions, all  covetousness,  and  other  vices,  would  depart  out  of 
 our  hearts.     For  it  is  the  greatest  comfort  that  may  be  unto  God  regard- 
 poor  people,  (specially  such  as  are  nothing  regarded  in  this  Lveth  the 
 world,)  if  they  consider  that  God  loveth  them,  as  well  as  the  as  the  rich, 
 richest  in  the  world,  it  must  needs  be  a  great  comfort  unto 
 tliem. 
 
 But  there  be  some  that  say,  that  this  sentence  primi  et 
 
 novissimi,  "  the  first  shall  be  last,"  is  the  very  substance  of 
 
 the   parable.       And    here    you    shall   understand,    that   our 
 
 Saviour  Christ  took  occasion  to  put  forth  this  parable,  when 
 
 [3  of  the  sei-vice,  1571.] 
 
202 
 
 SERMON    PREACHED    ON 
 
 b 
 
 A  camel  is 
 a  great  cable 
 that  belong- 
 eth  to  a  ship. 
 
 Matt.  xix. 
 
 God  abhor- 
 reth  those 
 that  abuse 
 riches. 
 
 Riches  are 
 the  good 
 creatures 
 of  God. 
 
 We  must 
 forsake  all 
 and  follow 
 Christ. 
 
 I f  thou  have 
 little,  yet 
 give  some- 
 what. 
 
 there  came  a  young  man  demanding  of  him,  in  the  nine- 
 tecntli  chapter  of  this  evangehst,  saying,  "  What  shall  I  do 
 to  come  to  everlasting  life  ?"  Our  Saviour,  after  he  had 
 taught  him  the  commandments  of  God,  bade  him  "  go,  and 
 sell  all  that  he  had,  and  give  to  the  poor ;  and  come  and 
 follow  him."  He,  hearing  this,  went  away  heavily,  for  his 
 heart  was  cold.  And  then  our  Saviom*  spake  very  terribly 
 against  rich  men,  saying,  "  It  is  more  easy  for  a  camel  to 
 go  through  the  eye  of  a  needle,  than  for  a  rich  man  to 
 enter  into  the  kingdom  of  heaven."  A  camel  est  funis 
 nauticiis,  that  is,  a  great  cable  of  a  sliip ;  which  is  more 
 likelier  than  a  beast  that  is  called  a  camel.  The  disciples 
 hearing  this,  said,  "Who  then  can  be  saved?"  He  made 
 them  answer,  saying,  Omnia  j)ossihilia  sunt  Deo ;  "  God 
 is  almighty,  and  that  which  is  impossible  to  men,  is  possible 
 with  God :"  signifying,  that  he  condemneth  not  all  rich  men, 
 but  only  those  that  set  their  hearts  upon  riches ;  that  care 
 not  how  they  get  them;  and  when  they  have  them,  they 
 abuse  them  to  the  satisfying  of  their  own  carnal  appetites 
 and  fleshly  delights  and  pleasures,  and  not  to  the  honour 
 of  God.  And  again,  such  riches  as  are  justly,  rightly,  and 
 godly  gotten,  those  are  the  good  creatures  of  God;  being 
 rightly  used  to  the  glory  of  God,  and  comfort  of  their 
 neighbours ;  not  hoarding  nor  heaping  them  up,  to  make 
 treasures  of  them.  For  riches  are  indiiferent,  and  are  not 
 evil  of  themselves ;  but  they  are  made  evil,  when  our  heart 
 is  set  upon  them,  and  that  we  put  hope  in  them;  for  that 
 is  an  abominable  tiling  before  the  face  of  God.  ISTow,  after 
 these  words  spoken  by  our  Saviour  Christ,  Peter  cometli 
 forth,  saying,  "  Lo,  we  have  forsaken  all  that  we  had ;  what 
 shall  be  our  reward?"  Peter  had  forsaken  all  that  he  had; 
 which  was  but  little  in  substance,  but  yet  it  was  a  great 
 matter  to  him,  for  he  had  no  more  but  that  little  :  like  to 
 the  widow  which  cast  into  the  treasury  two  mites,  yet  our 
 Saviour  praised  her  gift  above  all  that  gave  before  her. 
 Here  thou  Icarnest,  that  when  thou  hast  but  little,  yet  give 
 of  the  same  little ;  as  Tobias  tcacheth  his  son ;  for  it  is  as 
 acceptable  unto  God,  as  though  it  were  a  greater  thing. 
 So  Peter,  in  forsaking  his  old  boat  and  net,  was  allowed 
 as  much  before  God,  as  if  he  had  for.saken  all  the  riches 
 in  the  world :  therefore  he  shall   have  a  great  reward  for 
 
XLIII.]  SEPTUAGESIMA    SUNDAY.  203 
 
 his  old  boat;  for  Christ  salth,  that  he  shall  be  one  of  them 
 that  shall  sit  and  judge  the  twelve  tribes  of  Israel :  and  to 
 signify  them  to  be  more  than  the  others,  he  giveth  them 
 the  name  of  judges ;  meaning,  that  they  shall  condemn  the 
 world:  like  as  Almighty  God  speaketh  of  the  queen  of 
 Sheba,  that  in  the  last  day  she  shall  arise  and  condemn 
 the  Jews  that  would  not  hear  Christ,  and  she  came  so 
 great  a  journey  to  hear  the  wisdom  of  Solomon.  Then  he 
 answered  and  said,  "  AVhosoever  Icaveth  father,  or  mother,  we  must 
 or  brethren,  for  my  sake,  shall  receive  an  hundred-fold,  andtiierand 
 
 ,  .  .  ,  mother  to 
 
 shall  inherit  everlastmg  life."  Now  what  is  this,  to  leave  s"  to  chnst. 
 father  and  mother?  When  my  father  or  mother  will  hinder 
 or  let  me  in  any  goodness,  or  would  persuade  me  from  the 
 honouring  of  God  and  faith  in  Christ ;  then  I  must  forsake, 
 and  rather  lose  the  favom*  and  good-will  of  my  father  and 
 mother,  than  to  forsake  God  and  his  holy  word. 
 
 And  now  Christ  addeth  and  saith,  "  The  first  shall  be 
 the  last,  and  the  last  shall  be  the  first ;"  alluding  to  St 
 Peter's  saying,  that  soundeth  as  though  Peter  looked  for 
 a  reward  for  his  deeds :  and  that  is  it  which  is  the  let  of 
 all  together.  If  a  man  come  to  the  gospel,  and  heareth  the 
 same,  and  after  hath  a  respect  to  reward,  such  a  man  shall  we  must  do 
 
 1  .  ■,  ,  -r„      ,  .  ,,  good  works 
 
 be  ultimus,  that  is,  "the  last."     If  these  sayings  were  well  wuhout re- 
 considered of  us,  surely  we  would  not  have  such  a  number  reward. 
 of  vain  gospellers,  as  we  now  have ;  that  seek  nothing  but 
 their  own  commodities,  under  the  name  and  colour  of  the 
 gospel.     Moreover,  he  teacheth  us  to  be  meek  and  lowly, 
 and  not  think  much  of  ourselves ;  for  those  that  are  greatly 
 esteemed  in  their  own  eyes,  they  are  the  least  before  God. 
 "  For  he  that  humbleth  himself,  shall  be  exalted ;"  accord- 
 ing  to  the   scripture,    which   saith,  Deus   superhis   resistit^ 
 humilibus  autem  dat  gratiam;  "  God  resisteth  the  proud,  coddespiseth 
 and  advanceth  the  humble  and  meek."     And  this  is  it  that 
 he  saith,  "  the  first   shall  be  the  last ;"  teaching  us  to  be 
 careful,  and  not  to  stand  in  our  own  conceit,  but  ever  to 
 mistrust  ourselves :   as  St  Paul  teacheth,  saying,    Qui  stat, 
 videat  ne  cadat,   "Whosoever  standeth,  let  him  take  hecdicor.x. 
 he  fall  not :"  and  therefore  we  may  not  put  trust  in  our- 
 selves, but  rather  in  God.      Further,  in  tliis  saying  of  our 
 Saviour   is   comprehended  a  great  comfort:   for   those  that 
 are  accounted  of  the  world  to  be  the  most  vilest  slaves  and 
 
204 
 
 SERMON    PREACHED    ON 
 
 [SERM. 
 
 Curious  in- 
 terpretations 
 of  the  scrip- 
 tures are 
 odious  and 
 wielded. 
 
 Enter  not 
 into  the 
 inscrutable 
 mysteries 
 of  God. 
 
 Enter  into 
 Christ,  and 
 there  seek 
 thy  salvation, 
 
 abject,  may  by  this  saying  have  a  hope  to  be  made  the 
 first  and  the  principallcst :  for  altliough  they  be  never  so 
 low,  yet  they  may  arise  again,  and  become  the  highest. 
 And  so  this  is  to  us  a  comfortable  sentence,  which  strength- 
 eneth  our  faith,  and  keepeth  us  from  desperation  and  falling 
 from  God.  And  at  the  end  he  saith,  Multi  sunt  vocati, 
 2)auci  vero  electi;  that  is,  "  Many  are  called,  and  few  are 
 chosen."  These  words  of  our  Saviour  are  very  hard  to 
 understand,  and  therefore  it  is  not  good  to  be  too  curious 
 in  them,  as  some  vain  fellows  do'  ;  who,  seeking  carnal 
 liberty,  pervert,  toss,  and  turn  the  word  of  God,  after  their 
 own  mind  and  purpose.  Such,  I  say,  when  they  read  these 
 words,  make  their  reckoning  thus,  saying :  "  What  need  I  to 
 mortify  my  body  with  abstaining  from  all  sin  and  wicked- 
 ness? I  perceive  God  hath  chosen  some,  and  some  are  re- 
 jected. Now  if  I  be  in  the  number  of  the  chosen,  I  cannot 
 be  damned :  but  if  I  be  accounted  among  the  condemned 
 number,  then  I  cannot  be  saved :  for  God's  judgments  are 
 immutable."  Such  foolish  and  wicked  reasons  some  have ; 
 which  bringeth  them  either  to  desperation,  or  else  to  carnal 
 liberty.  Therefore  it  is  as  needful  to  beware  of  such 
 reasons  or  expositions  of  the  scripture,  as  it  is  to  beware 
 of  the  devil  himself. 
 
 But  if  thou  art  desirous  to  know  whether  thou  art  chosen 
 to  everlasting  life,  thou  mayest  not  begin  with  God :  for  God 
 is  too  high,  thou  canst  not  comprehend  him.  The  judgments 
 of  God  are  unknown  to  man ;  therefore  thou  mayest  not 
 begin  there:  but  begin  with  Christ,  and  learn  to  know  Christ, 
 and  wherefore  he  came ;  namely,  that  he  came  to  save  sin- 
 ners, and  made  himself  a  subject  to  the  laAv,  and  a  fulfiller 
 of  the  same,  to  deliver  us  from  the  wrath  and  danger  thereof; 
 and  therefore  was  crucified  for  our  sins,  and  rose  again  to 
 shew  and  teach  us  the  way  to  heaven,  and  by  his  resurrec- 
 tion to  teach  us  to  arise  from  sin :  so  also  his  resurrection 
 teachcth  and  admonisheth  us  of  the  general  resurrection. 
 He  sittcth  at  the  right  hand  of  God,  and  makcth  intercession 
 for  us ;  and  giveth  us  the  Holy  Ghost,  that  comforteth  and 
 strengtheneth  our  faith,  and  daily  assureth  us  of  our  salvation. 
 Consider,  I  say,  Christ  and  his  coming ;  and  then  begin  to 
 try  thyself,  whether  thou  art  in  the  book  of  life  or  not.     If 
 
 [1  be,  1607.] 
 
XLIII 
 
 .]  SEPTL'AGESIMA    SUNDAY.  205 
 
 thou  findest  thyself  in  Christ,  then  thou  art  sure  of  ever- 
 lasting life.      K  thou  he  without  him,  then  thou  art  in  an  Christ  is  the 
 
 •1  -n  •       •  •    i  HT  •  1     rt  •    •  Ijook  of  life, 
 
 evil  case,     lor  it  is  written,  JSemo  vemt  ad  Jratreni  ?H.vi  wherein  our 
 
 names  are 
 
 per  me ;   that  is,   "  No   man  comcth   unto   the  Father   hut  written,  if 
 
 -t  '  '  _  we  believe 
 
 through  me."  Therefore  if  thou  knowest  Clirist,  then  thou  '°  ^™- 
 maycst  know  further  of  thy  election.  But  when  wo  are 
 ahout  this  matter,  and  are  trouhled  within  ourselves,  whether 
 we  be  elect  or  no,  wc  must  ever  have  this  maxim  or  prin- 
 cipal rule  before  our  eyes;  namely,  that  God  bcarcth  a  good- 
 will towards  us.  God  loveth  us ;  God  beareth  a  fatherly 
 heart  towards  us.  But  you  will  say,  "How  shall  I  know 
 that  ?  Or  how  shall  I  believe  that  ? "  We  may  know  God's 
 will  towards  us  through  Christ :  God  hath  opened  himself 
 unto  us  by  his  Son  Christ :  for  so  saith  John,  the  evangelist, 
 Filius,  qui  est  in  sinu  Patris,  ipse  revelavit ;  that  is,  "The  John i. 
 Son  which  is  in  the  bosom  of  the  Father,  he  hath  revealed." 
 Therefore  we  may  perceive  his  good- will  and  love  towards  us: 
 he  hath  sent  the  same  his  Son  into  this  world,  which  hath 
 suffered  most  painful  death  for  us.  Shall  I  now  think  that  ood  hath 
 God  hateth  me  ?     Or  shall  I  doubt  of  his  love  towards  me  ?  o"iy  ^^n 
 
 .  to  redeem 
 
 Here  you  see  how  vou  shall  avoid  the  scrupulous  and  most  '^'""'^''^  '*^5' 
 
 V  "  ^  -l  rejient  and 
 
 dangerous  question  of  the  predestination   of  God.     For  if  Relieve. 
 thou  wilt  inquire  his  counsels,  and  enter  into  his  consistory, 
 thy  wit  will  deceive  thee ;  for  thou  shalt  not'"^  be  able  to 
 search  the  counsels  of  God.     But  if  thou  begin  with  Chi'ist, 
 and  consider  his  coming  into  the  world,  and  dost  believe  that 
 God  hath  sent  him  for  thy  sake,  to  suffer  for  thee,  and  de- 
 liver thee  from  sm,  death,  the  devil  and  hell ;  then,  when  how  yov. 
 thou  art  so  armed  with  the  knowledge  of  Christ,  then,  I  say,  whel/yoT 
 this  simple  question  cannot  hurt  tliee ;  for  thou  art  m  the  booi^o'fiife. 
 book  of  life,  which  is  Christ  himself. 
 
 Also  we  learn  by  this  sentence,  Multi  sunt  vocati, 
 that  "many  are  called,"  that  the  preaching  of  the  gospel 
 is  universal;  that  it  pertaineth  to  all  manldnd;  that  it  is 
 written.  In  omnem  terrani  exivit  sonus  eorum,  "  Through  Rom.  x. 
 the  whole  earth  their  sound  is  heard."  Now  secino-  that 
 the  gospel  is  universal,  it  appeareth  that  he  would  have  all 
 mankind  saved;  and  that  the  fault  is  not  in  him,  if  we  be 
 damned.  For  it  is  written  thus,  Dens  vidt  omnes  homines  God  would 
 salvos  fieri;  "God  would  have  all  men  to  be  saved:"  his  si'o"'''' be 
 
 saved. 
 
 [2  never,  1607.J 
 
206  SERMON    PREACHED    ON  [sERM. 
 
 salvation  is  sufficient  to  save  all  mankind ;  but  we  are  so 
 wicked  of  ourselves  that  we  refuse  the  same,  and  we  will 
 not  take  it,  when  it  is  offered  unto  us :  and  therefore  ho 
 saith,  Fauci  vero  electi,  "  Few  arc  chosen ;"  that  is,  few 
 have  pleasure  and  delight  in  it :  for  the  most  part  are  wear  j 
 anf'iowYo^"'  of  ^*'  *^^^y  cannot  abide  it.  And  there  are  some  that  hear 
 '^'"^^^-  it,  but  they  will  abide  no  danger  for  it:  they  love  more  their 
 riches  and  possessions  than  the  word  of  God.  And  there- 
 fore, 2muci  sunt  electi;  there  are  but  a  few  that  stick  heartily 
 unto  it,  and  can  find  in  their  hearts  to  forego  this  world  for 
 God's  sake  and  his  holy  word.  There  are  some  now-a-days 
 that  will  not  be  reprehended  by  the  gospel;  they  think  them- 
 selves better  than  it.  Some,  again,  are  so  stubborn,  that 
 they  will  rather  forswear  themselves,  than  confess  their  sins 
 Note  that  our  and  wickeduoss.      Such  men  are   rthcl   cause  of  their  own 
 
 stubbornness  .  f         r^      ^  iii 
 
 andiack  of    damnation ;  for  God  would  have  them  saved,  but  thev  refuse 
 
 laitn  IS  the  'J 
 
 SmMtio''n"/  ^*  ■  ^^^^^  ^^  ^d  Judas,  the  traitor,  whom  Christ  would  have 
 had  to  be  saved,  but  he  refused  his  salvation ;  he  refused  to 
 follow  the  doctrine  of  his  master  Christ.  And  so,  whosoever 
 heareth  the  word  of  God,  and  followeth  it,  the  same  is  elect 
 by  him :  and  again,  whosoever  refuseth  to  hear  the  word  of 
 God,  and  follow  the  same,  is  damned.  So  that  our  election 
 is  sure  if  we  follow  the  word  of  God. 
 
 A  right  dec-  Hcro  is  now  taught  you,  how  to  try  out  your  election, 
 
 trine  to  try  ^  ...  . 
 
 our  election,  namely,  in  Christ;  for  Christ  is  the  accounting  book  and 
 register  of  God :  even  in  the  same  book,  that  is,  Christ,  are 
 written  all  the  names  of  the  elect.  Therefore  we  cannot 
 find  our  election  in  ourselves,  neither  yet  in  the  high  counsel 
 of  God :  for  inscrutabilia  sunt  judicia  Altissimi.     Where 
 
 jobxxxiT.  shall  I  then  find  my  election?  In  the  counting  book  of 
 God,  which  is  Christ :  for  thus  it  is  written.  Sic  Dens  di- 
 
 John  iii.  lexit  mundiim,  that  is,  "  God  hath  so  entirely  loved  the 
 world,  that  he  gave  his  only-begotten  Son,  to  that  end, 
 that  all  that  believe  in  him  should  not  perish,  but  have  life 
 
 Christ  i^s^the  evorlasting."  Whereby  appeareth  most  plainly,  that  Christ 
 is  the  book  of  hfe ;  and  that  all  that  believe  in  liim  are  in 
 the  same  book,  and  so  are  chosen  to  everlasting  life :  for 
 only  those  are  ordained  which  believe.  Therefore,  when 
 thou  hast  faith  in  Christ,  then  thou  art  in  the  book  of  life, 
 and  so  art  thou  sure  of  thine  election.  And  again,  if  thou 
 be  without  Christ,  and  have  no   faith  in  him,  neither  art 
 
XLIII.]  SEPTUAGESIMA    SrXDAY.  207 
 
 sorry  for  thy  wickedness,  nor  have  a  mmd  and  purpose  to 
 
 leave  and  forsake  sin,  but  rather  exercise  and  use  the  same ; 
 
 then  thou  art  not  in  the  book  of  hfe,  as  long  as  thou  art  in  The  unfaith- 
 
 such  a  case :  and  therefore   shalt  thou  go   into    everlasting  fn'the%ook 
 
 fire,  namely,  if  thou  die  in  thy  wickedness  and  sin,  without  °  ''  ^' 
 
 repentance. 
 
 But  there  are  none  so  wicked,  but  he  may  have  a  remedy. 
 What  is  that  ?     Enter  into  thine  own  heart,  and  search  the 
 secrets  of  the  same.      Consider  thine  own  life,  and  how  thou 
 hast  spent  thy  days.     And  if  thou  find  in  thyself  aU  manner 
 of  uncleanness  and  abominable  sins,  and  so  seest  thy  dam- 
 nation before  thine  eyes,  what  shalt  thou  then  do  ?     Confess 
 the  same  unto   thy  Lord   God.      Be   sorry  that   thou   hast 
 offended  so  loving  a  Father,  and  ask  mercy  of  him  in  the 
 name  of  Christ ;  and  beheve  stedfastly  that  he  will  be  mer- 
 ciful unto  thee,  in  respect  of  his  only  Son  which  suffered 
 death  for  thee ;  and  then  have  a  good  purpose  to  leave  all 
 sin  and  wickedness,  and  to  withstand  and  resist  the  affections 
 of  thine  own  flesh,  which  ever  fight  against  the  Spirit,  and 
 to  Uve  uprightly  and  godly,  after  the  will  and  commandment 
 of  thy  heavenly  Father.      If  thou  go  thus  to  work,  surely  ^he  right 
 thou  shalt  be  heard.      Thy  sins  shall  be  forgiven  thee.      God  S  mryest 
 will  shew  himself  true  in  his  promise;  for  to  that  end  he  hath  evedast^hfg"^ 
 sent  his  only  Son  into  this  world,  that  he  miffht  save  sinners. 
 Consider  therefore,  I  say,  wherefore  Christ  came  into  this 
 ■world :  consider  also  the  great  hatred  and  wrath  that  God 
 beareth    against   sin ;    and   again,    consider    his   great    love 
 shewed  unto  thee,  in  that  he  sent  his  only   Son  to  suffer 
 most  cruel  death,  rather  than  that  thou  shouldst  be  damned 
 everlastingly.      Consider    therefore   this   great  love  of  God 
 the  Father ;    amend  thy  fife ;   fly  all  occasions  of   sin  and 
 wickedness,  and   be    loath   to   displease   hun.     And  in  this 
 doing,  thou  mayst  be  assured  that  though  thou  hadst  done 
 all  the  sins  of  the  world,  they  shall  neither  hurt  nor  condemn 
 thee ;  for  the  mercy  of  God  is  greater  than  all  the  sins  of 
 the  world.     But  we  sometimes  are  in  such  a  case,  that  wo 
 think  we  have  no  faith  at  all ;  or  if  we  have  any,  it  is  very 
 feeble  and  weak.     And  therefore  these  are  two  things ;  to  Faith  is  one, 
 have  faith,  and  to  have  the  feeling  of  faith.      For  some  men  ?"  lin/of 
 would  fain  have  the  feeling  of  faith,  but  they  cannot  attain  another, 
 unto  it ;  and  yet  they  may  not  despair,  but  go  forward  in 
 
20S  SERMON    PREACHED    ON  [SEUM. 
 
 calling  upon  God,  and  it  will  come  at  the  length :  God  will 
 open  their  hearts,  and  let  them  feel  his  goodness. 
 
 And  thus  may  you  see  who  are  in  the  book  of  life,  and 
 Who  are  in    wlio  are  uot.     For  all  those  that  are  obstinate  sinners,  arc 
 
 the  book  of  ,  .  , 
 
 life,  and  who  witliout  Christ ;  and  so  not  elect  to  everlastmg  hfe,  if  they 
 
 are  not.  '  o  '  j 
 
 remain  in  their  wickedness.  There  are  none  of  us  all  but 
 we  may  be  saved  by  Christ;  and  therefore  let  us  stick  hard 
 unto  it,  and  be  content  to  forego  all  the  pleasures  and  riches 
 of  this  world  for  his  sake,  who  for  our  sake  forsook  all  the 
 heavenly  jileasures,  and  came  down  into  this  miserable  and 
 wretched  world ;  and  here  suffered  all  manner  of  afflictions 
 for  our  sake.  And  therefore  it  is  meet  that  we  should  do 
 somewhat  for  his  sake,  to  shew  ourselves  thankful  unto  him. 
 The  con-       And  SO  WO  may  assuredly  be  found  among  the  first,  and  not 
 
 elusion  of  .  o  ' 
 
 this  sermon,  amoug  the  last ;  that  is  to  say,  among  the  elect  and  chosen 
 of  God,  that  are  written  in  the  counting  book  of  God ;  that 
 are  those  who  behove  in  Christ  Jesu :  to  whom  with  God  the 
 Father,  and  the  Holy  Ghost,  be  all  honour  and  glory,  world 
 without  end !     Amen. 
 
IV.]  SEXAGESIMA    SUNDAY.  209 
 
 A    SERMON   PREACHED    BY    MASTER    HUGH    LATIMER,    ON 
 
 THE   SUNDAY  CALLED  SEXAGESIMA,   BEING   THE 
 
 21sT  DAY  OF  FEBRUARY,  ANNO  1552. 
 
 MARK  IV.  [3.] 
 
 Exiit  seminator  ad  seminandum  semen  suunt. 
 [Behold,  there  went  out  a  sower  to  sow.] 
 
 This  parable  needeth  not  to  be  expounded,  for   Christ 
 our   Saviour  himself  expounded  the  same  unto  his  disciples. 
 Therefore  let  us  only  consider  and  learn  his  exposition.     He 
 is  the  sower ;  the  seed  is  his  word ;  the  people  which  hear 
 the  same  is  the  ground  wherein  the  seed  is  sown.      Christ 
 our  Saviour  is  the  chief  preacher,  and  the  chief  sower.     All  ah  preachers 
 that  preach  his  word  are  sowers.    And  as  it  now  chanced  unto  to  be^sowlrs 
 Clu"ist,  so  happened  it  to  all  his  preachers  after  him.     For  of  Gods^ 
 they  labour,  they  sow,  they  till  the  ground,  and  they  preach 
 much ;   but  it  bringeth  forth  but  httle  fruit :   lilie  as  here, 
 in  the  gospel,  it  appcarcth  that  there  was  much  ground ;  for 
 there  was  hard  trodden   ground,  also  thorny  ground,   and 
 stony  ground,  and  good  ground ;    so  that   only  the  fourth  it  is  much  if 
 part  was  Q-ood  ground,  and  bare  fruit,  notwithstanding  that  pan  of  the 
 
 .  .    ^  people  love 
 
 Christ  himself  preached,  and  sowed  the  seed.  «ort  and  his 
 
 ■■■  _  word  truly 
 
 Here  are  matters  to  confound  the  Anabaptists,  that  affirm  f^^^  f^ith- 
 that  they  only  have  the  true  word  of  God  and  the  right 
 understanding  of  the  same,  because  it  beareth  fruit.     As  for  a  deviiish 
 our  preaching,  they  say  it  is  naught,  for  it  beareth  no  fruit ;  Se^AM-" 
 or  if  it  do,  it  is  very  httle :  which  opinion  is  most  false  and 
 erroneous.     For  Christ,  which  was  very  God  and  very  man, 
 confesseth  himself  that  the  word  of  God,  though  it  be  most 
 sincerely  and  purely  preached,  yet  it  taketh  little  fruit ;  yea, 
 scant  the  fourth  part  doth  prosper  and  increase.     And  this 
 is  to  be  noted  throughout  all  the  scripture,  that  is  to  say, 
 both  in   the  new  and  old  Testament,  that  ever  the  great  ^ 
 number  were  those  that  refused  the  word  of  God,  and  the 
 less  number  were  they  that  received  the  same,  and  followed 
 it.    Therefore  it  appeareth,  that  this  opinion  of  the  Anabap- 
 [1  greater,  1596,  1607.] 
 
 LlATIMER,  II. J 
 
210  SERMON    PREACHED    ON  [sERM. 
 
 The  devilish  tlsts  IS  HiGst  wicked  End  erroneous,  and  clean  against  the  truth 
 
 opinion  of  „  .  i  i  i 
 
 the  Ana-       Qi  the  scripturcs.      For  the  devil  is  not  asleep ;   he  resteth 
 
 baptists  clean  ^  ■■■  , 
 
 confuted,      not  whonsoevcr  the  word  of  God  is  preached ;  there  he  is, 
 fearing  he  shall  suffer  some  wrong  or  sustain  some  loss. 
 
 What  moved  our  Saviour  Christ  to  use  this  parable,  and 
 to  take  a  similitude  of  husbandry  to  teach  the  people  withal? 
 It  is  requisite  in  a  preacher  to  apply  himself  after  his 
 audience ;  that  is  to  say,  when  his  audience  is  learned,  or 
 when  he  preacheth  before  learned  men,  then  it  is  meet  for  a 
 preacher  to  set  out  his  matters  learnedly :  and  again,  Avhen 
 he  is  amongst  the  ignorant  and  unlearned  people,  to  use 
 himself  so  that  they  may  perceive  both  him  and  his  doctrine : 
 for  a  good  and  godly  preacher  must  endeavour  himself  to  do 
 good,  and  not  to  set  out  his  learning,  whereby  to  gain  the 
 praise  of  the  world,  and  to  be  noted  a  learned  man.  There- 
 fore our  Saviour  kept  this  rule ;  he,  having  a  respect  to  his 
 audience,  used  a  common  manner  of  teaching.  For  at  that 
 time  some  used  to  teach  the  people  in  apologues',  bringing  in 
 how  one  beast  talketh  with  another :  which  manner  of  teach- 
 ing the  heathen  much  used.  And  at  this  time,  when  Christ 
 The  manner  proaclied,  the  Jows'  manner  was  to  teach  commonly  by  simi- 
 doctrinewas  litudos.      Therefore  our  Saviour,  not  intending  to  bring  any 
 
 to  teach  by  i-  .  T?ii» 
 
 parables,      new  manner  of  teaching  in  amongst  them,  did  theretore  use 
 
 their  common  manner  of  teaching,  which  was  by  similitudes. 
 
 For  as  the  coming  of  our  Saviour  Christ  into  this  world  was 
 
 The  doctrine  low  and  liumblo,  so  his  preaching  was  simple  and  plain ;  and 
 
 was  simple    hcro  lio  uscd  this  familiar  and  plain  similitude  of  husbandry, 
 
 giving  therewith  an  ensample  to  all  preachers  of  his  word  to 
 
 beware  of  vain-glory,  and  only  to  seek  to  edify  and  to  profit 
 
 their  audience :  like  as  he  himself  did,  which  was  not  ashamed, 
 
 after  his  coming  down  from  heaven,  to  teach  his  audience  by 
 
 husbandry,  and  thereby  to  exhort  them  to  goodness.      So  let 
 
 not  the  preachers  now,  in  this  time,  be  ashamed  to  apply 
 
 their  matter  after  the  capacity  of  their  audience,  that  they 
 
 may  do  them  good. 
 
 Christ's  expo-         Now  the  scod  is  the  word  of  God :  the  ground  is  the 
 
 parable.       peoplo.     Likc  as  tlio  liusbandmau  gctteth  much  corn,  when 
 
 the  ground  is  well  tilled  and  dunged  ;  so  the  word  of  God 
 
 bringcth  forth  much  fruit  when  it   lighteth    upon   a    good 
 
 ground;  that  is,  upon  a  heart  that  gladly  receiveth  the  same. 
 
 [1  Old  editions,  apologies.} 
 
XLIV.]  SEXAGESIMA    SUNDAY.  211 
 
 But  if  it  light  in  the  highway,  which  is  a  trodden  ground ; 
 that  is,  upon  those  that  have  been  brought  up  in  old  customs 
 and  usages,  by  reason  whereof  they  are  made  so  hard  that 
 they  cannot  receive  the  good  seed,  &c.  But  before  I  come 
 to  CAtreat  further  of  this  matter,  you  must  understand,  that 
 Christ  speaketh  here,  in  the  beginning,  of  those  that  heard 
 the  word  of  God  gladly,  and  wilhngly  came  to  it.  Now  wo  be  to 
 there  are  a  great  many  that  not  only  refuse  to  follow  the  refuse  the 
 
 O  d  «/  learning  and 
 
 gospel,  but  also  utterly  refuse  the  hearing  of  it.      In  what  a  ;',^fg^^^i;j;^ 
 
 miserable  case  are  they  that  will  not  hear  it,  when  so  great  otl'ered'unto 
 
 number  is  lost  and  do  perish  that  hear !  For,  first,  there  are  *''^'"- 
 
 Turks  which  refuse  the  gospel :  the  Jews  also  cannot  abide 
 
 it :  yea,  there  are  also  a  great  many  that  bear  the  name  of 
 
 Christians,  that  cannot  abide  the  name  of  the  gospel,  although 
 
 it  be  the  doctrine  of  Christ.      Some  be  so  obstmate  in  their 
 
 old  mumpsimus,  that  they  cannot  abide  the  true  doctrine  of 
 
 God.      Some  also  have  this  consideration  ;  and  if  they  come 
 
 to  hear  sermons,  peradventure  they  themselves  are  false  and  The  wicked 
 
 nausfhty   people :     as    bribers,    stealers,    whoremongers    and  abhor  to  hear 
 
 t:>      J      r       i:       ^  '  '  o  the  word  of 
 
 adulterers,  and  such  like.      For  these,  when  they  come  to  the  [j,°/'^'ffjj^i'{"'^ 
 sermon,  hear  all   manner  of  vices  rebuked :  they  hear  the  ^•^^kedness 
 preacher    say,    Non   dimittitur  peccatum,   nisi    restituatur  ^'''^^°'"^'^- 
 ablatum  ;  "  Sin  cannot  be  forgiven,  without  that  which  was 
 taken  away  be  restored  again."     Now  when  a  thief  or  a 
 briber  heareth  this,  it  rubbeth  him  on  the  gall,  he  cannot 
 away  with  it ;  therefore  he  maketh  this  reckoning  with  him- 
 self:  ''I  know  that  Servus  qui  non  facit  voluntatem  domini, 
 Sec,    that    is,    '  The   servant  that   knoweth   the  will  of  his  xiie  wicked 
 master,    and    doth   it   not,   he  shall   be  beaten   with  many  more  in  fear 
 stripes ;'  therefore  I  will  keep  me  from  it,  I  will  not  meddle  {"^^"'3'^*^^" 
 with  it :  for  to  follow  it  I  cannot,  nor  will  not,  because  it  is  their"wU;k' 
 against  ray  profit ;  and  I  know  I  shall  be  the  better  if  I  "^''• 
 meddle  not  with  it  at  all,  because  then  I  am  sure  I  shall  have 
 the    lesser    punishment."     And  such  considerations  keepeth 
 some  from  the  hearing  of  God's  word.      Such  men  shall  have 
 double  punishment ;  first,  for  their  wickedness,  and  then,  for 
 their  wilful  ignorance.     For  wilful  ignorance  is  a  great  and 
 grievous  sin ;  and  it  is  a  despising  of  God  and  his  word,  in 
 that  I  may  come  to  the  knowledge  of  God  and  his  will,  and 
 yet  I  will  not,  but  turn  my  heart  from  it.      God  in  his  holy 
 scripture  saith,   "  He  that  turneth  from  the  hearing  of  me 
 
 14—2 
 
 of 
 icked- 
 
212 
 
 SERMON    PREACHED    ON 
 
 [SERM. 
 
 Wilful  igno- 
 rance is  an 
 abominable 
 sin  before 
 God. 
 
 The  seed 
 that  falleth 
 in  the  high- 
 way. 
 
 Those  that 
 have  been 
 brought  up 
 in  evil  cus- 
 toms, are 
 those  that 
 are  likened 
 to  the  seed 
 sown  in  the 
 high-way. 
 
 The  devil  is 
 diligent  to 
 take  us  neg- 
 ligent and 
 forgetful  of 
 God. 
 
 Better  is  the 
 hearer  of  the 
 word  of  God, 
 though  he 
 followeth 
 not,  than  he 
 thatdespiseth 
 both  hearing 
 and  follow- 
 Jng. 
 
 and  my  word,  his  prayer  is  abominable  in  my  sight."  Now 
 when  his  prayer  is  cursed  and  hated  in  the  sight  of  God, 
 then  may  he  be  well  assured  that  he  shall  receive  no  favour 
 at  God's  hands ;  and  so  all  his  doings  are  hateful,  accursed 
 and  abominable.  And  here  you  may  see,  how  great  .and 
 abominable  a  sin  wilful  ignorance  is  in  the  face  of  God ;  in 
 which  state  all  they  are,  that  when  they  may  hear  the 
 word  of  God,  and  wilfully  refuse  the  hearing  thereof.  But 
 these  are  not  those  of  which  Christ  speaketh  in  this  gospel, 
 and  therefore  we  will  return  and  speak  of  them. 
 
 Those  which  our  Saviour  Christ  speaketh  of  in  this 
 parable  or  simihtude,  saying,  "  Some  falleth  on  the  high- 
 way," which  is  the  hard  trodden  ground,  are  those  hearts 
 that  are  bUnded  with  old  custom.  And  some  are  stony, 
 and  some  are  thorny,  and  set  their  hearts  upon  worldly 
 riches ;  insomuch  that  all  their  mind  is  given  to  the  pleasure 
 and  dehght  of  this  world,  and  utterly  to  forget  God,  and 
 his  holy  word.  Which  are  those  that  are  the  high-way, 
 or  hard  trodden  ground?  Those  are  they  that  have  been 
 brought  up  in  evil  customs,  and  have  had  evil  bringing  up ; 
 have  been  swearers,  and  will  abide  so ;  have  been  thieves, 
 and  will  be  so  still ;  have  been  backbiters  and  slanderers, 
 wratliful  and  revengeable,  and  so  continue,  without  amend- 
 ment ;  and  set  more  by  their  old  customs,  than  they  do 
 by  the  word  of  God ;  and  love  better  their  wickedness  than 
 good  living,  and  are  in  mind  so  to  continue  still.  Where- 
 fore the  devil  hath  them  in  possession  as  long  as  they 
 abide  in  such  hardness  of  heart,  and  continue  in  such  wicked- 
 ness :  for  the  devil  fetcheth  away  the  seed,  that  is,  the 
 word  of  God  that  is^  sown  in  their  hearts;  like  as  a  bird 
 gathereth  up  the  seeds  that  he  in  the  high-way.  And  there 
 are  many  such  kind  of  people,  which,  if  they  continue  in 
 that  state,  they  shall  be  damned  world  without  end.  Yet 
 they  do  well  when  they  hear  the  word  of  God ;  for  they 
 are  much  better  than  those  that  will  neither  hear  it  nor 
 follow  it.  And  what  shall  they  do  that  be  in  such  a  case  ? 
 First,  let  them  know  themselves,  and  their  own  wickedness 
 and  sinful  life;  let  them  be  sorry  for  it,  and  cry  God 
 mercy,  and  beware  they  fall  not  into  further  inconvenience : 
 for  if  they  go  forward  in  their  sinful  life,  they  shall  be 
 [1  was,  1571,  1572.] 
 
XLIV.]  SEXAGESIMA    SUNDAY.  213 
 
 damned  world  without  end.  Therefore,  whosoever  among 
 you  hath  the  nature  of  this  high-way  or  trodden  ground, 
 and  is  hardened  with  old  customs,  let  him  be  molUfied  with  The  sweet 
 
 1       i?   /^     J  water  of 
 
 the  sweet  and  pleasant  water  of  the  word  ot  God.  wufmomfy 
 
 "Some   seed  falleth  upon  the  stony  ground;"  that  is,  hard  hearts. 
 such  manner  of  men   as,  at  the  first,  are  very  earnest  to 
 hear  the  word  of  God,  and  so  continue  still  till  some  perse- 
 cution or  trouble  shall  arise  for  the  same ;   and  then  they  Persecution 
 
 .  -r\         'J?    r.       1      is  the  trial 
 
 are  gone,  they  will  no  longer  tarry  by  it.     i'or  it   he   be  c^^ajaithfui 
 
 asked  a  question  of  holy  water,  or  holy  bread,  of  mass  or 
 
 pilgrimages,  or  of  any  such  trumpery,  he  yieldeth  straight 
 
 and  granteth  it ;  he  will  not  stand  against  it,  but  will  follow 
 
 and  go   forward  with  the   great  number.     But  those   that 
 
 are  godly  do  not  so;  they  abide  by  it:   they  are   content 
 
 to  lose  their  riches,  wife,  children,  yea,  and  their  lives  also,  The  godiy  do 
 
 •'  .  ,         gladly  em- 
 
 for  God's  sake,  and  his  holy  word.     But  the  others,  that  brace^perse- 
 
 began  so  hot  at   the  first,  are   quite   gone.     And  truly,  I 
 
 fear  me,  that  a  great  many  of  those  are  as  the  seed  sown  Hot  gospel- 
 
 o  ,..11  11         1  lersareno 
 
 upon  stones,  which  speak  now  fair,  and  make  a  goodly  shew  ^"^flererSj°^_ 
 of  the  gospel;   but  if  there  come  persecution  or  afiliction, 
 then  they  are   gone.     But  peradventure  some  will  say  to 
 me,  "What  shall  I  do?  for  I  cannot  abide  persecution;  I 
 am   so  weak   and  so   fearful,   and  my  faith  is  so  slender; 
 therefore  tell  me  what  I  may  do,  or  what  remedy  I  may 
 have?"  The^  only  remedy  is  to  call  upon  God  to  strengthen  caiiupon 
 thy  faith,  and  to  endue  thee  with  the  Holy  Ghost,  which  is  [;,'^^\^j[*°^'^ 
 the  Comforter ;  which  will  strengthen  thee  in  all  thy  tribu-  f^^^l(^^; 
 lation  and   affliction.      Call,  I  say,  upon  Almighty  God  for 
 this  Ghost ;  and  then,  undoubtedly,  thou  shalt  be  made  able 
 to  abide  whatsoever  tribulation  or  affliction  cometh. 
 
 There  is  another  sort  of  seed,  that  falleth  among  the 
 thorns  and  bushes ;  which  signifieth  those  that  are  let  and 
 hindered  by  this  world,  and  seek  notliing  but  the  world 
 and  riches.  These  men,  when  they  hear  that  the  word  of 
 God  condemneth  their  greedy  covetousness  and  heaping  of  The  covetous 
 riches,  their  ambition  and  desire  of  worldly  honours,  they  not  hear 
 will  not  hear  it ;  they  will  not  meddle  with  it ;  but  go  ^s^^^^^ 
 forward  in  their  wicked  studies.  And  thus  it  may  appear, 
 that  riches  are  as  thorns,  that  choke  and  kill  the  good  seed, 
 that  it  cannot  come  up  and  bring  forth  fruit.  For  hke  as 
 [2  Thy,  1571.] 
 
 covetousness. 
 
214  SERMON    PREACHED    ON  [sERM. 
 
 Worldly  per-  jou  SGG  how  tlioms  lettcth  a  man  by  the  way ;  so  that  he 
 
 abide  to  hear  cannot  go  specdlly,  but  they  hang  upon  him,  and  sometime 
 
 tiu-  word  of   tear  his  hose  or  his  coat :  so  is  riches  a  Hke  let  or  impedi- 
 
 ment  to  us  in  our  going  to  God;   they  are  burthens  that 
 
 press   us   downAvard  from  God,   which   is   above.      Like   as 
 
 when  a  man  going  up  a  great  hill,  and  hath  a  heavy  bag 
 
 upon  his  neck,  that  man  cannot  speedily  go,  neither  can  he 
 
 ^'^vetousness  make   any  great   haste ;    so   all   they  that  are   laden   with 
 
 menfrom     I'iclics    and   honours    of   this   world   cannot   speedily   go  to 
 
 Go'di"" '°     Grod,   for   they  are  heavy  laden ;    for  this  riches   draweth 
 
 them  backward. 
 
 And  here,  peradventure,  you  will  say,  that  it  is  not  lawful 
 
 for  a  christian  man  to  have  riches  nor  to  have  honours,  neither 
 
 A  christian    to  bear  high  dignities.      But  I  answer,  "We  are  not  bounden 
 
 man  m^y         iii  /»/-ii 
 
 well  be  both  bv  tlio  commaudmeut  of    God  to  cast  away  our   substance 
 
 rieh  and  ^  ^ 
 
 honourable,  and  riclics  that  God  sendeth  us,  neither  to  refuse  such  honours 
 as  we  shall  be  lawfully  called  unto.  But  Ave  may  not  do,  as 
 many  do,  that  greedily  and  covetously  seek  for  it  day  and 
 night :  for  some  there  are  that  have  no  rest,  but  still  study 
 and  muse  how  they  may  get  riches  and  honours.  We  must 
 not  do  so ;  neither  may  seek  for  it  after  that  sort.  But  if 
 God  call  thee  to  honours,  if  our  vocation  requireth  us  so  to 
 do,  then  follow  thy  vocation  with  all  humbleness  and  gentle- 
 Riches  nor    ness.      Seek  not  for  it ;  for  it  is  the  greatest  madness  that 
 
 honours  may  ^      n        ^  •    ^  -r  i*    r^      ^ 
 
 not  be  sought  may  be,  to  seek  for  honours  or  riches.    If  God  sendeth  them, 
 
 {greedily  nor  </  ' 
 
 covetodsiy.    refuso  thom  not ;  as  the  scripture  teacheth  us,  saying,  Divi- 
 
 Psai.  ixii.      tice  si  affluant,  nolite  cor  opponere,  "  If  riches  come  unto 
 
 you,  set  not  your  hearts  upon  them ;  neither  put  your  trust 
 
 in  them."      So  St  Paul  commandeth  the  rich  men,  saying, 
 
 "  Ye  rich  men,  be  not  proud-hearted,  nor  trust  in  your  uncer- 
 
 The  riches  of  tain  Hches,"    Surely  St  Paul  giveth  them  a  very  apt  name: 
 
 an  uncertain  for  thcro  is  notliino;  so  uncertain  in  this  world  as  riches  is, 
 
 riches.  .11  .  1  •    n        •  1 
 
 as  we  see  daily  by  experience ;  but  specially  m  these  our 
 
 days,  where  we  daily  see  that  men  of  great  riches  and  honour 
 
 Have  faith    are  by  the  mighty  hand  of  God  made  humble  and  of  base 
 
 chrlst's^^a'ke,  estatc.    Therefore  let  us  lift  up  our  hearts  unto  Almighty  God, 
 
 ha've^rk^hes    and  trust  iu  him,  and  leave  all  ambition  and  covetousness. 
 
 perish.  Wc  subjccts  think  in  this  manner,  and  say,   "  Oh,  if  I 
 
 were  a  great  man,  or  a  rich  man,  as  some  men  be,  I  would 
 
 do  much  good ;  I  would  relieve  the  poor,  and  minister  justice 
 
 to  them  that  have  wrong."     So  the  sick  man  thinketh,  "  If 
 
XLIV.]  SKXAC4ESIMA    SUNDAY.  215 
 
 I  had  my  health  and  mio-ht  2;o  abroad,  I  would  live  after  the  The  fond 
 ■will  of  God,  and  keep  me  from  all  sm  and  wickedness,    &c.  woridiymen. 
 Such  foohsh  reasoning;  some  have  with  themselves,  not  con- 
 sidcring  that  the  best  service  that  any  man  can  do  unto  God,  The  best 
 is  to  apply  his  business  in  such  state  and  order,  as  God  hath  mav  be  done 
 appointed  and   ordered  them.      For  thou  canst  do  God  no  ^;^Yifi^^^^'o 
 better  service,  bemg  a  poor  man,  than  to  Uve  uprightly  in  vocation, 
 thine  estate.     And  so  the  sick  man  pleaseth  God  as  well  in 
 his  sickness,  if  he  bear  the  same  patiently  and  wilhngly,  as 
 another  doth  in  his  health.     Therefore  these  studies  to  come 
 aloft,  and  such  other  vain  desires,  are  naught  and  foolish : 
 and  every  good  Christian  must  beware  of  them,  and  study 
 to  live  in  his  order,  as  God  hath  appointed  him. 
 
 Now  to  make  an  end.     You  have  heard  here  in  this  The  conciu- 
 
 /»  1  mi         ii  •     sionofthis 
 
 gospel,  that  there  are  four  manner  of  seeds.  1  he  lirst  is  sermon. 
 sown  in  the  way ;  the  second  upon  the  stones ;  the  third 
 among  thorns ;  and  the  fourth  in  good  ground.  Now,  let 
 every  man  examine  his  own  heart,  and  let  him  consider  with 
 himself  whether  he  be  amongst  these  or  not?  If  he  per- 
 ceive himself  to  be  like  those  seeds  that  fall  upon  the  hard 
 way,  let  him  amend.  And  if  he  be  hke  to  those  that  hghted 
 upon  stones,  let  him  amend.  If  he  be  like  the  seed  fallen 
 among  thorns,  let  him  not  lie  there,  but  get  him  out ;  or  else 
 lie  shall  be  stopped  and  choked  up  of  them,  to  the  danger  of 
 his  eternal  damnation.  Also,  you  have  heard  that  the  last 
 three  manner  of  seeds  have  all  one  property,  which  is,  audire 
 and  suscipere.  They  can  be  content  to  hear  the  word  of 
 God,  and  bear  it  away  with  them ;  but  they  forget  it.  But 
 the  good  seed  only  hath  a  property  beside  that,  which  is, 
 audire  et  retinere^  "  to  hear  it,  and  keep  it."  Retinere  is 
 the  property  of  the  good  seed.  Therefore  if  thou  canst  find 
 this  retinere,  that  is,  the  keeping  of  God's  most  holy  word  The  true 
 
 '  '  r      &  1  1       1      n  liearerofthe 
 
 in  thy  heart,  then  thou  art  in  the  good  ground,  and  shall  ^^°i:^^l^°'^ 
 bring  forth  much  fruit.  Cum  patientia,  saith  Luke  ;  that  is,  f^'^  observe 
 "  Thou  shalt  keep  the  word  of  God  with  patience."  For  God 
 liath  ever  a  church ;  and  those  that  be  of  the  same  church 
 will  keep  his  word  with  patience.  For  he  that  suffereth  for 
 God's  sake  is  neither  the  high-way  and  hard  trodden  ground, 
 neither  a  thorny  nor  stony  ground ;  but  is  the  very  good 
 ground  that  bringeth  forth  much  fruit.  For  if  he  were  a 
 thorny  ground,  he  would  not  suffer  his  riches  to  be  taken 
 
21 G        SERMON  PREACHED  ON  SEXAGESIMA  SUNDAY.     [sERM.  XLIV.] 
 
 from  him.  This  patience  is  not  known  in  wealth,  nor  in 
 prosperity,  but  only  in  adversity  and  tribulation.  For  when 
 I  am  in  tribulation  or  affliction  for  God's  word's  sake ;  when 
 I  am  persecuted  for  it ;  lose  my  goods  and  substance,  and 
 my  wife  and  children :  when  I  am  thus  vexed  ex  omni 
 parte,  and  suffer  all  these  with  patience,  without  any  mur- 
 muring or  grudging  against  God ;  then  I  am  one  of  those 
 that  are  sown  in  the  good  ground,  and  shall  bring  forth 
 much  fruit.  But  I  fear  me  there  are  but  few  of  such  as  can 
 find  in  their  hearts  to  do  so ;  for  every  man  is  given  so  much 
 unto  this  world,  that  they  can  scant  find  in  their  hearts  to 
 give  any  thing,  for  God's  sake,  unto  the  poor.  How  much 
 less  would  they  forego  their  treasures  and  their  lives,  if  they 
 should  be  driven  unto  it !  I  fear  me,  they  would  rather  for- 
 sake God  and  his  word,  than  their  goods  and  Hves.  I  beseech 
 God  Almighty,  that  he  will  turn  our  hearts  unto  him,  and 
 give  us  grace  to  rise  from  the  evil  ground,  and  that  we  may 
 be  sown  in  the  good  ground,  and  bring  forth  fruit  manifold^ 
 to  his  honour  and  glory ;  to  whom  with  the  Son  and  the  Holy 
 Ghost  be  all  honour  and  glory  for  ever !     Amen. 
 
 [1  plenty  of  fruit,  1607.] 
 
MISCELLANEOUS  REMAINS 
 
 LETTERS. 
 
[ARTICLES  TO  WHICH  MR  LATIMER  WAS  REQUIRED 
 TO  SUBSCRIBE,  MARCH  11,  1531.] 
 
 [Harl.  MS.  435,  Art.  7.] 
 
 The  eleventh  day  of  March,  1531,  Master  Hugh  Latimer, 
 Bachelor  of  Divinity,  of  Cambridge,  noted  and  suspected  of 
 his  faith  and  erroneous  preachings,  was  called  before  the 
 archbishop  of  Canterbury,  the  bishop  of  London,  and  other 
 prelates  and  clerks  of  the  province  of  Canterbury,  in  their 
 Convocation  holden  at  Westminster,  did  confess  as  followeth : 
 
 1.  Inprimis,  that  there  is  a  place  of  purgation  for  souls 
 after  this  life. 
 
 2.  That  souls  in  purgatory  are  holpen  by  masses, 
 prayer,  and  alms-deed. 
 
 3.  That  the  holy  apostles  and  martyrs  of  Christ,  being 
 dead,  are  in  heaven. 
 
 4.  That  the  same  saints,  as  mediators,  pray  for  us 
 in  heaven. 
 
 5.  That  the  said  saints  are  to  be  honoured  in  heaven. 
 That  pilgrimages  and  oblations  are  meritorious  for  the 
 
 sepulchres  and  reUcs  of  saints. 
 
 6.  That  whosoever  hath  vowed  chastity  may  not  marry, 
 nor  break  their  vow,  without  dispensation  of  the  high  bishop. 
 
 7.  That  the  keys  of  binding  and  loosing,  given  unto 
 Peter,  doth  remain  to  his  successors  bishops,  although  they 
 live  evil;  and  they  were  never  given  for  any  cause  to  laymen. 
 
 [8.]  That  it  is  profitable  for  christian  men  to  invocatc 
 saints,  that  they,  as  mediators,  may  pray  unto  God  for  us. 
 
 [9.]  That  men  by  alms-deed,  prayer,  and  other  good 
 works,  may  merit  at  God's  hands. 
 
 [10.]  That  men  forbidden  of  the  bishops,  by  reason  of 
 suspicion,  ought  not  to  preach  till  such  time  as  they  had 
 purged  themselves  to  them  or  their  superiors,  and  be  law- 
 fully restored. 
 
 [11.]  That  the  Lent,  and  their  fasting-days,  commanded 
 by  the  canons,  and  used  with  the  Christians,  are  to  be  kept, 
 except  necessity  require  otherwise. 
 
 [12.]     That  God,  by  the  merits  of  Christ's  passion,  doth 
 
ARTICLES    DEVISED    BY    THE    BISHOPS,    &C.  219 
 
 give  his  grace  in  all  the  whole  seven  sacraments  to  the  lawful 
 receiver. 
 
 [13.]  That  the  consecrations,  sanctifications,  and  bene- 
 dictions, received  in  the  christian  church,  are  laudable  and 
 profitable. 
 
 [14.]  That  [it]  is  laudable  and  profitable,  that  the  images 
 of  the  crucifix  and  saints  are  to  be  had  in  the  church,  in 
 memory,  honour,  and  worship  of  Jesus  Christ  and  his  saints. 
 
 [15.]  That  it  is  laudable  and  profitable  for  the  saints  to 
 ])e  decked  and  trimmed ;  and  to  set  candles  burning  before 
 them,  in  the  honour  of  the  said  saints. 
 
 ARTICLES  DEVISED  BY  THE  BISHOPS,  FOR  MASTER 
 LATIMER  TO  SUBSCRIBE  UNTO'. 
 
 [Printed  by  Foxe,  Acts  and  Mon.  Vol.  iii.  p.  383,  edit.  1684;  and  in  Latin, 
 p.  1334,  edit.  1563.] 
 
 I  BELIEVE  that  there  is  a  purgatory,  to  purge  the  souls 
 of  the  dead  after  this  life. 
 
 [1  It  will  be  recollected  (Vol.  i.  p.  vii.)  that  Latimer  was  summoned 
 to  appear  before  the  bishop  of  London,  in  the  cathedral  church  of 
 St  Paul,  on  the  29th  of  January  1531 — 2,  to  answer  for  certain  eccle- 
 siastical oiFences,  alleged  to  have  been  committed  within  the  juris- 
 diction of  that  prelate.  Latimer,  however,  complains  in  a  letter  to 
 the  primate,  that  instead  of  being  questioned  by  the  bishop  of  London 
 alone,  the  whole  of  the  proceedings  against  him  were  carried  on  before 
 the  archbishop  of  Canterbury  and  other  prelates.  In  confirmation  of 
 this  complaint,  we  find  that  Latimer  was  called  to  appear  before 
 Convocation  on  the  11th  of  March  1531 — 2,  and  that  he  was  there 
 required  to  subscribe  to  certain  articles.  It  may  be  concluded  that 
 the  articles  referred  to  were  those  printed  above. 
 
 Foxe  gives  a  copy  of  certain  "  Articles  devised  by  the  bishops  for 
 Master  Latimer  to  subscribe  to,"  but  he  gives  no  date.  There  seems 
 110  reason,  however,  to  doubt  but  that  the  Ai-ticles  printed  by  Foxe 
 and  those  given  above  have  reference  to  the  same  occasion:  but  as 
 there  arc  many  points  of  difference  in  the  wording  and  arrangement 
 of  the  two  drafts,  and  as  neither  agree  in  all  respects  with  the  Latin, 
 the  English  Articles  as  printed  by  Foxe  are  subjoined,  and  the  Latin 
 given  in  the  Appendix. — It  is  not  improbable  that  the  variations  found 
 in  the  several  di-afts  of  these  Articles  may  have  arisen  from  the  desire 
 on  the  part  of  the  Convocation  to  meet  the  scruples  of  Latimer.] 
 
220  ARTICLES     DEVISED    BY     THE    BISHOPS,    SlC. 
 
 That  the  souls  in  purgatory  are  holpcn  with  the  masses, 
 prayers,  and  alms  of  the  living. 
 
 That  the  saints  do  pray  as  mediators  now  for  us  in 
 heaven. 
 
 That  they  are  to  be  honoured  of  us  in  heaven. 
 
 That  it  is  profitable  for  Christians  to  call  upon  the  saints, 
 that  they  may  pray  as  mediators  for  us  unto  God. 
 
 That  pilgrimages  and  oblations  done  to  the  sepulchres 
 and  relics  of  saints  are  meritorious. 
 
 That  they  which  have  vowed  perpetual  chastity  may 
 not  marry,  nor  break  their  vow,  without  the  dispensation  of 
 the  pope. 
 
 That  the  keys  of  binding  and  loosing,  dehvered  to  Peter, 
 do  still  remain  with  the  bishops  of  Rome,  his  successors, 
 although  they  live  wickedly  ;  and  are  by  no  means  nor  at 
 any  time  committed  to  laymen. 
 
 That  men  may  merit  and  deserve  at  God's  hand  by 
 fasting,  prayer,  and  other  good  works  of  piety. 
 
 That  they  which  are  forbidden  of  the  bishop  to  preach, 
 as  suspect  persons,  ought  to  cease  until  they  have  purged 
 themselves  before  the  said  bishop,  or  their  superiors,  and 
 be  restored  again. 
 
 That  the  fast  which  is  used  in  Lent,  and  other  fasts 
 prescribed  by  the  canons,  and  by  custom  received  of  the 
 Christians  (except  necessity  otherwise  require)  are  to  be 
 observed  and  kept. 
 
 That  God  in  every  one  of  the  seven  sacraments  giveth 
 grace  to  a  man,  rightly  receiving  the  same. 
 
 That  consecrations,  sanctifyings,  and  blessings  by  use  and 
 custom  received  in  the  church,  are  laudable  and  profitable. 
 
 That  it  is  laudable  and  profitable,  that  the  venerable 
 images  of  the  crucifix  and  other  saints  should  be  had  in 
 the  churches  as  a  remembrance,  and  to  the  honour  and 
 worship  of  Jesus  Christ,  and  his  saints. 
 
 That  it  is  laudable  and  profitable  to  deck  and  to  clothe 
 those  images,  and  set  up  burning  lights  before  them  to  the 
 honour  of  the  saints. 
 
CONCERNING  MR  LATIMER'S  COMMUNICATION  WITH 
 MR  BAINHAM  IN  THE  DUNGEON  OF  NEWGATE. 
 
 [Printed  by  Strype,  Eccl.  Mem.  iii.  i.  372,  Oxf.  edit.] 
 
 'After  Mr  Bainham-  had  been  condemned  between 
 More  the  lord  chancellor  and  the  bishops^,  and  committed 
 unto  the  secular  power  to  be  brent ;  and  so,  immediately 
 after  his  condemnation,  lodged  up  in  the  deep  dungeon  in 
 Newgate,  ready  to  be  sent  to  the  fire,  Edward  Isaac^  of 
 the  parish   of   Well,   in  the  county  of  Kent,   and  Wilham 
 
 [1  It  is  to  bo  noted  that,  Harl.  MS.  422,  Art.  15.] 
 [2  James  Bainham,  tlie  person  referred  to  in  the  following  account 
 of  Mr  Latimer's  "  communication,"  was  the  son  of  a  Gloucestershire 
 knight,  and  bred  to  the  law ;  but  having  fallen  under  the  suspicion  of 
 heresy,  was  accused  to  Sir  Thomas  More,  then  chancellor  of  Eno-land. 
 He  was  accordingly  arrested  and  carried  prisoner  to  Sir  Thomas's 
 house  at  Chelsea.  With  a  view  to  extort  from  him  the  names  of  his 
 associates  in  the  Temple,  Bainham  was  treated  with  gi-eat  severity  by 
 the  chancellor;  and  was  ultimately  induced  to  recant  certain  doc- 
 trines, with  the  holding  of  which  he  had  been  charged.  He  was 
 made,  also,  to  do  penance  at  St  Paul's  Cross,  dm'ing  the  sermon 
 there.  He  very  shortly,  however,  was  struck  with  remorse  of  con- 
 science, and  operJy  bewailed  the  abjm-ation  which  had  been  extorted 
 from  him.  This  relapse  (as  it  was  termed)  having  been  notified  to 
 the  bishop  of  London,  Bainham  was  again  apprehended,  and  again 
 cruelly  treated  in  order  to  make  him  revoke  his  opinions ;  but  as  he 
 now  remained  firm  in  his  determination  to  maintain  several  doctrines 
 that  impugned  the  faith  of  the  Roman  church,  he  was  condemned  to 
 the  flames,  and  was  in  Newgate  awaiting  his  death,  when  Mr  Latimer 
 visited  him.  It  would  seem  from  the  account  which  follows,  that  the 
 reasons  why  Bainham  was  a  second  time  apprehended,  were  not  gene- 
 rally known.  Foxe,  Acts  and  Mon.  ii.  245,  et  seq.  Strype,  Eccl. 
 Mem,  I.  i.  315,  372—374.] 
 
 [3  was  by  the  bishops  condenuied  and,  Harl.  MS.] 
 [^  Edward  Isaac,  of  Well-Court  in  the  parish  of  Ickham,  near 
 Littlebome.  His  family  seems  to  have  been  possessed  of  good  estates 
 ia  the  county  of  Kent,  and  himself  to  have  been  a  sufficiently  marked 
 favourer  of  the  Refonnation,  to  make  it  necessary  for  him  to  become 
 an  exile  for  religion  in  the  reign  of  queen  Mary.  He  appears  to  have 
 lived  chiefly  at  Frankfort  during  his  absence  from  his  native  countn- ; 
 and  his  name  occurs  among  those  who  were  strongly  opposed  to  John 
 Knoxe.  Hasted,  History  of  Kent,  in.  666,  722;  Strype,  Eccl.  Mem. 
 III.  i.  231,  406;  Ann.  i.  i.  153,  Oxf.  edit.] 
 
222  Latimer's  communication  with  bainham 
 
 Moricc^  of  Chipping  Ongar  in  the  county  of  Essex,  esquires, 
 and  llalph  Morice^,  brother  unto  the  said  William,  being 
 together  in  one  company,  met  with  Mr  Latimer  in  London  : 
 and  for  that  they  were  desirous  to  understand  the  cause 
 of  the  said  Bainham's  condemnation,  being  to  many  men 
 obscure  and  unknown,  they  entreated  Mr  Latimer  to  go 
 with  them  to  Newgate,  to  the  intent  to  understand  by  him 
 the  very  occasion  of  his  said  condemnation ;  and  otherwise 
 to  comfort  him  to  take  his  death  quietly  and  patiently. 
 Wlicn  Mr  Latimer  and  the  other  before-named,  the  next 
 day  before  he  was  brent,  were  come  down  into  the^  dungeon 
 where  all  things*  seemed  utterly  dark,  there  they  found 
 Bainham,  sitting  upon  a  couch  of  straw,  with  a  book  and  a 
 wax  candle  in  his  hand,  praying  and  reading  thereupon. 
 And  after  salutation  made,  Mr  Latimer  began  to  commune 
 with  liim  in^  this  sort : 
 
 "Mr  Bainham,  we  hear  say^  that  you  are  condemned  for 
 heresy  to  be  brent,  and  many  men  are  in  doubt  wherefore 
 you  should  suffer ;  and  I,  for  my  part,  am  desirous  to  under- 
 stand the  cause  of  your  death ;  assuring  you  that  I  do  not 
 allow  that  any  man  should  consent  to  his  own  death,  unless 
 he  had  a  right  cause  to  die  in.  Let  not  vain-glory  over- 
 come you  in  a  matter  that  men  deserve  not  to  die  for  ;  for 
 therein  you  shall  neither  please  God,  do  good  to  yourself, 
 nor  vour  neighbour :  and  better  it  were  for  you  to  submit 
 
 [1  William  Morice  was  the  son  of  James  Morice,  a  gentleman 
 attached  to  the  household  of  the  Lady  Mai-garet,  comatess  of  Rich- 
 mond, and  employed  by  her  in  the  building  of  her  colleges  in  Cam- 
 bridge. This  William  was  himself  afterwards  imprisoned  on  suspicion 
 of  heresy,  and  only  escaped  an  end  similar  to  that  of  Bainham,  in 
 consequence  of  the  death  of  king  Henry  VIII.  A  cm-ious  display  of 
 the  estimation  in  which  Mr  Morice  was  held  by  the  Romanists  of 
 Chipping  Ongar,  may  be  seen  in  the  preamble  to  an  act  (1  Mary, 
 Sess.  3,  c.  10),  for  "The  repeal  of  a  statute  made  Anno  2  Edw.  VI. 
 touching  the  consolidation  and  union  of  the  parish  churches  of  Ongar 
 and  Grensted  in  the  county  of  Essex."  Strype,  Eccl.  Mem.  i.  i.  596 ; 
 III.  i.  181,  Oxf.  edit.;  Newcom't,  Repertorium,  ii.  449,450;  Statutes 
 of  the  Realm,  Vol.  iv.  Part  i.  p.  234.] 
 
 [2  Ralph  Morice  was  secretary  to  archbishop  Cranmer.  A  full 
 account  of  him  is  given  by  Strype,  Mem.  of  Cranmer,  p.  611,  Oxford 
 edition.] 
 
 [3  deep  dungell,  Harl.  MS.]        [^  things  therein,  Harl.  MS.] 
 
 [s  after,  Harl.  MS.]  [c  hear  that,  Harl.  MS.] 
 
IN    THE    DUNGEON    OF    NEWGATE.  223 
 
 yourself  to  tho  ordinances  of  men,  than  so  rashly  to  finish 
 your  life  without  good  ground.  And,  therefore,  wc  pray 
 you  to  let  us  to  understand  the"  articles  that  you  are  con- 
 demned for." 
 
 "1  am  content,"  quoth  Bainham,  "to  tell  you  altogether. 
 The  first  article  that  they  condemn  me  for  is  this : — that  I 
 reported  that  Thomas  Becket,  sometime  archbishop  of  Can- 
 terbury, was  a  traitor,  and  was  damned  in  hell  if  he  re- 
 pented not :  for  that  he  was  in  arms  against  his  prince,  as  a 
 rebel ;  provoking  other  foreign  princes  to  invade  the  realm, 
 to  the  utter  subversion  of  the  same." 
 
 Then  said  Mr  Latimer,  "  Where  read  you  this  ?" 
 
 Quoth  Mr  Bainham,  "  I  read  it  in  an  old  history." 
 
 "Well,"  said  Mr  Latimer,  "this  is  no  cause  at  all  worthy* 
 for  a  man  to  take  his  death  upon  ;  for  it  may  be  a  lie,  as 
 well  as  a  true  tale,  and  in  such  a  doubtful  matter  it  were 
 mere  madness  for  a  man  to  jeopard  his  life.  But  what  else 
 is  laid  to  your  charge  ?" 
 
 "  The  truth  is,"  said  Bainham,  "  I  spake  against  pur- 
 gatory, that  there  was  no  such  thing;  but  that  it  picked 
 men's  purses  ;  and  against  satisfactory  masses :  which  [asser- 
 tions of  mine]  I  defended^  by  the  authority  of  the  scriptures." 
 
 "  Marry,"  said  Mr  Latimer,  "  in  these  articles  your 
 conscience  may  be  so  stayed,  that  you  may  seem  rather  to 
 die  in  the  defence  thereof,  than  to  recant  both  against 
 your  conscience,  and  the  scriptures  also.  But  yet  beware  of 
 vain-glory ;  for  the  devil  will  be  ready  now  to  infect  you 
 therewith,  when  you  shall  come  into  the  multitude  of  the 
 people."  And  then  Mr  Latimer  did  animate  him  to  take  his 
 death  quietly  and  patiently. 
 
 Bainham  thanked  him  heartily  therefore.  "  And  I  like- 
 wise," said  Bainham,  "  do  exhort  you  to  stand  to  the  defence 
 of  the  truth ;  for  you  that  shall  be  left  behind  had  need  of 
 comfort  also,  the  world  being  so  dangerous  as  it  is."  And 
 so  spake  many  comfortable  words  to  Mr  Latimer. 
 
 At  the  length  Mr  Latimer  demanded  of  him,  Whether 
 he  had  a  wife  or  no?  With  that  question  Bainham  fell  a 
 weeping.  "  What,"  quoth  Latimer,  "  is  this  your  constancy 
 to  God-wards  ?     What  mean  you,  thus  to  weep  ?" 
 
 [7  those,  Harl.  MS.]  [s  at  all  for,  Ilarl.  MS.] 
 
 [9  which  I  defended,  Harl  MS.] 
 
224        Latimer's  communication  with   bainham,   &c. 
 
 "  0  sir,"  said  Bainham  to  Mr  Latimer,  "  you  have  now 
 touched  me  very  nigh.  I  have  a  wife,  as  good  a  woman  as 
 ever  man  was  joined'  unto;  and  I  shall  leave  her  now,  not 
 only  -without  substance,  or  any  thing  to  live  by,  but  also 
 for  my  sake  she  shall  be  an  opprobrie  unto  the  world,  and 
 be  pointed  at  of  every  man  on  this  sort,  '  Yonder  goeth  the 
 heretic's  wife.'  And  therefore  she  shall  be  defamed  for  my 
 sake ;  which  is  no  small  grief  unto  me." 
 
 "  Marry,  sir,"  quoth  Latimer,  "  I  perceive  that  you  are 
 a  very  weak  champion,  that  wdll  be  overthi'own  with  such  a 
 vanity.  Where  are  become  all  those  comfortable  words,  that 
 so  late  you  alleged  unto  us  that  should  tarry  here  behind 
 you  ?  I  marvel  what  you  mean !  Is  not  Almighty  God 
 able  to  be  husband  to  your  wife,  and  a  father  unto  your 
 children,  if  you  commit  them  to  him  as  a  strong  father? 
 I  am  sorry  to  see  [you]  in  this  taking ;  as  though  God  had 
 no  care  of  his ;  when  he  numbcreth  the  hairs  of  a  man's 
 head.  If  he  do  not  provide  for  them,  the  fault  is  in  us  that 
 mistrusteth  him ;  it  is  our  infidelity  that  causeth  him  to  do 
 nothing  for  ours :  and  therefore  repent,  repent,  Mr  Bainham, 
 for  this  mistrusting  of  Almighty  God's  goodness.  And  be 
 you  sure,  and  I  do  most  firmly  believe  it,  that  if  you  do 
 commit  your  wife  with  a  strong  faith  to  the  government  of 
 Almighty  God,  and  so  die  therein,  that  witliin  these  two 
 years — peradventure  in  one  year — she  shall  be  better  pro- 
 vided for,  as  touching  the  fehcity  of  this  world,  than  you 
 with  all  your  pohcy  could  for  yourself,  if  you  were  presently 
 here."  And  so  with  such  like  words,  expostulating  with  him 
 for  his  feeble  faith,  he  made  an  end. 
 
 Mr  Bainham,  caUing  his  spirits  to  himself,  most  heartily 
 thanked  Mr  Latimer  for  his  good  comfort  and  counsel,  say- 
 ing plainly,  that  he  would  not  for  much  good  but  he  had 
 come  tliither  to  liim;  for  nothing  in  the  world  so  much  troubled 
 him  as  the  care  of  his  wife  and  family.  And  so  they  de- 
 parted.    And  the  next  day^  Bainham  was  burnt. 
 
 [1  yoked,  Ilarl.  MS.]  [-  30th  April,  1532.] 
 
ARTICLES'   UNTRULY,   UNJUSTLY,   FALSELY,   UNCHARI- 
 TABLY I3IPUTED  TO  ME,  [HUGH  LATIMER,]  BY 
 DR  POWELL^  OF  SALISBURY. 
 
 [Printed  in  Foxe,  ed.  1563,  p.  1309.] 
 
 Fhst,  that  "  our  lady  was  a  sinner.'''' 
 
 Occasioned  of  some,  not  only  laymen,  but  also  priests 
 and  beneficed  men,  which  gave  so  much  to  our  lady  of  de- 
 votion without  judgment,  as  though  she  had  not  needed 
 Christ  to  save  her :  to  prove  Christ  her  Saviour,  to  make 
 Christ  a  whole  Saviour  of  all  that  be  or  shall  be  saved,  I 
 reasoned  after  this  manner :  that  either  she  was  a  sinner,  or 
 
 [1  The  following  "Articles"  were  occasioned  by  the  preaching  of 
 Mr  Latimer  at  Bristol,  in  1533.  The  report  of  certain  commissioners, 
 whom  Cromwell  appointed  to  inquire  into  the  religious  disputes  which 
 had  arisen  in  that  city,  set  forth,  "  That  Latimer  came  [by  invitation  of 
 some  of  the  priests]  to  Bristol,  and  preached  two  sennons  there  on  the 
 second  Sunday  in  Lent  [March  9],  one  in  St  Nicholas'  chm'ch  in  the 
 forenoon,  and  another  at  the  Black  Friars  in  the  afternoon ;  and  on 
 the  Monday  next  following,  he  preached  a  third  sermon  in  St  Thomas's 
 church ;  in  the  which  sennons  he  preached  divers  schismatic  and  erro- 
 neous opinions :  as  in  hell  to  be  no  fire  sensible ;  the  souls  that  be  in 
 purgatory  to  have  no  need  of  our  prayers,  but  rather  to  pray  for  us  ; 
 no  saints  to  be  honoiired ;  no  pilgrimages  to  be  used ;  our  blessed 
 lady  to  be  a  sinner : — as  it  was  reported  and  taken  by  the  hearers." 
 "  Whereupon  the  worshipful  men,  doctor  Powell,  master  Goodryche, 
 master  Haberdyne,  master  Prior  of  St  James,"  and  doctor  John 
 Hilsey,  prior  of  the  Dominicans  in  Bristol,  preached  against  Mr  La- 
 timer; "approving  pm-gatory,  pilgrimages,  the  worshipping  of  the 
 saints  and  images;  also  approving,  that  faith  without  good  works  is 
 but  dead ;  and  that  our  lady,  being  full  of  grace,  is,  and  was,  without 
 the  spot  of  sin."  Letters,  relating  to  the  Suppression  of  the  Monas- 
 teries, &c.,  pp.  8,  12.     See  also,  Latimer's  letter  to  Morice.] 
 
 [2  Edward  Powell  was  a  native  of  Wales,  and  probably  fellow  of 
 Oriel  college,  Oxford.  He  was  afterwards  prebendary  of  Salisbury 
 and  of  Lincoln.  He  seems  to  have  been  a  person  of  learning  and  a 
 determined  opponent  of  the  divorce  of  king  Henry  VHI.,  and  also  of 
 the  many  ecclesiastical  changes  which  occuiTed  during  the  reign  of 
 that  monarch.  For  his  denial  of  the  royal  supremacy,  and  for  re- 
 fusing to  take  the  oath  of  succession,  he  was  committed  to  prison, 
 and  after  trial  was  executed  as  a  traitor,  in  Sraithfield,  on  the  30th 
 of  July,  1540.  Wood,  Athense  Oxon.  edit,  by  Bliss,  Vol.  i.  pp.  117, 
 et  seq.] 
 
 [latijier,  II.J 
 
226 
 
 ARTICLES    IMPUTED    TO    LATIMEK. 
 
 no  sinner :  tlicro  is  no  moan.  If  she  were  a  sinner,  then 
 she  was  redeemed  or  dehvered  from  sin  by  Christ,  as  other 
 sinners  be :  if  she  were  no  sinner,  then  she  was  preserved 
 from  sin  by  Christ ;  so  that  Christ  saved  her,  and  was  her 
 necessary  Saviour,  whether  she  sinned  or  no.  Now  certain 
 authors  (said  I),  as  Chrysostom,  Theophylact,  and  others, 
 writeth^  as  though  she  had  been  something  faulty  in  her 
 time.  Also  I  said  that  certain  scriptures  standeth  something 
 to  the  same,  unless  they  be  the  more  warily  understood  and 
 taken;  as  in  [Rom,]  iii.  10,  19,  "All  have  declined,  that 
 every  mouth  be  stopped,  and  all  the  world  be  bounden  or  in 
 danger  to  God."  And  after  in  the  same  chapter,  "  All  have 
 sinned,  and  need  the  glory  of  God."  And  in  the  fifth,  "  And 
 so  death  passed  through  into  all  men  and  women,  forasmuch 
 as  all  have  sinned."  But  to  these  scriptures,  I  said,  it  might 
 be  answered,  that  the  privilege  of  one,  or  of  a  few,  doth  not 
 derogate  or  minish  the  verity  of  a  universal  exposition  in 
 scriptures. 
 
 And  as  to  the  doctors,  I  said,  that  other  more  say  other- 
 wise''^: and  forasmuch  as  now  it  is  universally  and  constantly 
 received  and  applied  that  she  was  no  sinner,  it  becometh 
 every  man  to  stand  and  agree  to  the  same ;  "  and  so  will  I," 
 quoth  I,  "  nor  any  man  that  wise  is  will  the  contrary.  But 
 to  my  purpose,  it  is  neither  to  nor  from,  to  prove  neither 
 this  nor  that ;  for  I  will  have  her  saved,  and  Christ  her 
 Saviour,  whether  ever  she  was,"  &c. 
 
 And  to  that,  "  What  need  you  to  speak  of  this  ?"  I 
 answered,  "  Great  need :  when  men  cannot  be  content  that 
 she  was  a  creature  saved,  but  as  it  were  a  Saviouress,  not 
 neechng  salvation,  it  is  necessary  to  set  her  in  her  degree  to 
 the  glory  of  Christ,  Creator  and  Saviour  of  all  that  be  or 
 shall  be  saved."  Good  authors  have^  Avritten  that  she  was 
 not  a  sinner ;  but  good  authors  never  wrote  that  she  was  not 
 saved :  for  though  she  never  smned,  yet  she  was  not  so  im- 
 
 [1  See  Vol.  I.  pp.  383,  384;  Theophylact  and  Euthymius  Ziga- 
 benus  on  John  ii.  3,  4.] 
 
 [2  See  Lombard,  in.  dist.  3 ;  Thorn.  Aquinas,  Sum.  Thcol.  in. 
 q.  27,  a.  3,  4 ;  Mclchioi'  Canus,  Loci  Theolog.  vii.  num.  9.  Open-,  pp. 
 356,  &c.  Colon.  Agrip.  1605;  Chemnitz.  Examen  Concil.  Trident. 
 Append.  Decret.  6  Sess.] 
 
 [3  hath,  1563.] 
 
OUR    LADY    A    SINNER.  227 
 
 peccable,  but*  she  might  have  sinned,  if  she  had  not  been 
 preserved :  it  was  of  the  goodness  of  God  that  she  never 
 sinned;  it  had  come  of  her  own  illness  if  she  had  sinned: 
 there  was  difference  betwixt  her  and  Christ :  and  I  will  give 
 as  little  to  her  as  I  can  (doing  her  no  wrong),  rather  than 
 Christ  her  Son  and  Saviour   shall   lack   any  parcel   of   his 
 glory :  and  I  am  sure  that  our  lady  will  not  be  displeased  '^^^^\fy  "^ 
 with  me  for  so  domg ;  for  our  lady  sought  his  glory  here  |;|;;^f^Jj^ 
 upon   earth ;    she  would  not   defraud   him   now  in  heaven,  honoured. 
 But  some^  are  so  superstitiously  rehgious,  or  so  rehgiously 
 superstitious,  so  preposterously  devout  toward  our  lady,  as 
 though  there  could  not  too  much  be  given  to  her.      Such  are 
 zeals  without   knowledge   and  judgment,  to  our  lady's  dis- 
 pleasure. 
 
 ISTo  doubt  our  lady  was,  through  the  goodness  of  God, 
 a  good  and  a  gracious  creature,  a  devout  handmaid  of  the 
 Lord,  endued  with  smgular  gifts  and  graces  from  above, 
 wliich,  through  the  help  of  God,  she  used  to  God's  pleasure, 
 according  to  her  duty  ;  so  giving  us  ensample  to  do  likewise: 
 so  that  all  the  goodness  that  she  had,  she  had  it  not  of  her- 
 self, but  of  God  the  author  of  all  goodness.  The  Lord  was 
 with  her  favourably,  and  poured  graces  unto  her  plenteously, 
 as  it  is  in  the  Ave  Maria.  The  Son  of  God,  when  he  would 
 become  man,  to  save  both  man  and  woman,  did  choose  her 
 to  his  mother,  which  love  he  shewed  to  her  alone,  and  to 
 none  other,  of  his  benign  goodness,  by  the  which  she  was  the 
 natural  mother  of  Christ:  and  through  faith  in  Christ  she 
 was  the  spiritual  sister  of  Christ,  saved  by  Clunst,  blessed 
 by  hearing  Christ's  word,  and  keepmg  the  same.  It  should 
 not  availed  her  to  salvation  to  have  been  his  natural  mother, 
 if  she  had  not  done  the  will  of  his  heavenly  Father.  By 
 him  she  was  his  mother  :  by  him  she  did  the  will  of  his 
 Father :  she  the  handmaiden,  he  the  Lord.  The  handmaiden 
 did  magnify  her  Lord,  the  handmaiden  would  that  all  should 
 magnify  the  Lord,  to  whom  be  honour  and  glory.   Amen,  SfC. 
 
 To  honour  him  worthily  is  not  to  dishonour  our  lady : 
 
 [i  but  that,  1563.] 
 
 [5  Sufficient  proof  of  the  truth  of  tliis  assertion  may  be  foimd  in 
 any  old  Roman  breviary,  (more  especially  in  the  breviary  of  the 
 Franciscans,)  in  the  services  prescribed  for  such  days  as  Aug.  15, 
 Sept.  8,  Dec.  8.] 
 
 15—2 
 
228  ARTICLES    IMPUTED    TO    LATIMER. 
 
 lie  is  as  able  to  preserve  from  sin,  as  to  deliver  from  sin. 
 He  was  then  subject  to  Joseph,  his  father-in-law,  his  mother's 
 husband ;  Joseph  is  now  subject  to  him.  He  never  dis- 
 honoured Joachim  and  Anna,  his  grandfather  and  grand- 
 mother ;  and  yet  I  have  not  read  that  he  preserved  them 
 from  all  sin. 
 
 To  say  that  Peter  and  Paul,  David  and  Mary  Magdalene, 
 were  sinners,  is  not  to  dishonour  them :  for  then  scripture 
 doth  dishonour  them.  It  had  not  been  for  our  profit  to  have 
 preserved  all  that  he  could  have  preserved.  For  remem- 
 brance of  that  fall  and  uprising  keepeth  us  in  our  fall  from 
 despairing :  both  is  of  God,  to  have  not  sinned,  and  to  have 
 forsaken  and  left  sin.  And  as  sure  is  this  of  heaven,  as 
 that ;  and  this  more  common  than  that,  and  to  us  that  have 
 been  sinners  more  comfortable. 
 
 It  hath  been  said  in  times  past,  without  sin,  that  our 
 lady  was  a  sinner;  but  it  was  never  said,  without  sin,  that 
 our  lady  was  not  saved,  but  a  Saviour.  I  go  not  about  to 
 make  our  lady  a  sinner,  but  to  have  Christ  her  Saviour. 
 When  mine  adversaries  cannot  reprove  the  thing  that  I  say, 
 then  they  will  belie  me,  to  say  the  thing  that  they  can 
 reprove.  They  will  sin  to  make  our  lady  no  sinner,  to 
 prove  that  that  no  man  denieth :  so  hot  ^  provers  and  so 
 cold  probations  saw  you  never.  It  were  better  unproved, 
 than  so  weakly  proved.  But  they  be  devout  towards  honour- 
 ing of  our  lady,  as  though  there  was  no  other  honouring  of 
 our  lady  but  to  sin  to  have-  our  lady  no  sinner.  I  would 
 be  as  loth  to  dishonour  our  lady  as  they :  I  pray  God  we 
 may  honour  her  as  she  would  be  honoured ;  for  verily  she  is 
 worthy  to  be  honoured.  To  make  a  pernicious  and  a  damn- 
 able he,  to  have  our  lady  no  sinner,  is  neither  honour  nor 
 yet  pleasure  to  our  lady ;  but  great  sin,  to  the  cUshonour  and 
 displeasure  both  of  God  and'  our  lady.  They  should  both 
 please  and  honour  our  lady  much  better,  to  leave  their  sinful 
 living,  and  keep  themselves  from  sinfulness,  as  our  lady  did, 
 than  so  sinfully  to  lie,  to  make  our  lady  no  sinner ;  which 
 if  they  do  not,  they  shall  go  to  the  devil  certainly,  though 
 they  behove  that  our  lady  was  no  sinner  never  so  surely. 
 Mwia-^a*  As"  for  tlio  AvG  Marici,  they  lie  falsely ;  I  never  denied 
 
 ^oTa  pf'ayer'!  i^.    I  kuow  it  was  a  hoavcnly  saluting  or  greeting  of  our 
 [1  such,  1G84.]  [2  in  having,  1563.]  P  and,  1684.] 
 
OUR    LADY     A    SINNER.  229 
 
 lady,  spoken  by  the  angel  Gabriel,  and  \YrItten  in  holy 
 scripture  of  St  Luke :  but  yet  it  is  not  properly  a  prayer, 
 as  the  Pater  noster  is.  Saluting  or  greeting,  lauding  or 
 praising,  is  not  properly  praying.  The  angel  was  sent  to 
 o-reet  our  lady,  and  to  annunciate  and  shew  the  good  will 
 of  God  towards  her  ;  and  therefore  it  is  called  the  Annun- 
 ciation of  our  lady ;  and  not  to  pray  her,  or  to  pray  to  her 
 properly.  Shall  the  Father  of  heaven  pray  to  our  lady  ? 
 When  the  angel  spake  it,  it  Avas  not  properly  a  prayer; 
 and  is  it  not  the  same  thing  now  that  it  was  then?  Nor 
 yet  he  that  denieth  the  Ave  Maria  to  be  properly  a  prayer, 
 denieth  the  Ave  Maria;  so  that  we  may  salute  our  lady 
 with  Ave  Maria,  as  the  angel  did,  though  we  be  not  sent  of 
 God  so  to  do,  as  the  angel  was.  So  though  we  may  so  do, 
 yet  we  have  no  plain  bidding  of  God  so  to  do,  as  the  angel 
 had :  so  that  the  angel  had  been  more  to  blame  peradventm-e 
 to  have  left  it  unsaid,  than  we  be;  forasmuch  as  he  was 
 appointed  of  God  to  say  it,  and  not  we.  But  as  I  deny 
 not  but  as  we  may  say  the  Pater  noster  and  the  Ave 
 Maria  together,  that  to  God,  this  to  our  lady,  so  we  may 
 say  them  sunderly,  the  Pater  noster  by  itself,  and  the  Ave 
 by  itself;  and  the  Pater  noster  is  a  whole  and  a  perfect 
 prayer,  without  the  Ave  Maria ;  so  that  it  is  but  a  super- 
 stition to  think  that  a  Pater  noster  cannot  be  well  said 
 without  an  Ave  Maria  at  its  heel.  For  Christ  was  no 
 fool ;  and  when  he  taught  the  people  to  say  a  Pater  noster 
 to  God,  he  taught  them  not  to  say  neither  Pater  noster 
 neither  Ave  Maria  to  our  lady,  nor  yet  Pater  noster  to 
 St   Peter,  as   master  Hubberdin''  doth:    therefore  to  teach 
 
 [4  "  Master  Hubbardin,"  or  Hyberden,  was  a  divine  of  Exeter  Col- 
 lege, Oxford;  of  no  great  pretensions  to  learning,  but  of  abundant  zeal 
 for  the  old  superstitions.  From  the  rather  bitter  manner  in  which 
 Foxe  speaks  of  him,  it  may  be  concluded  that  he  was  somewhat  in- 
 temperate in  his  opposition  to  the  Reformers.  K  the  accounts  given 
 of  him  be  literally  accurate,  he  must  have  been  a  singular  character : 
 for  he  is  described  as  "  making  long  prayers,  and  fastings ;  riding  in 
 a  gown  of  unusual  length ;  preaching  sermons  stuifed  full  of  tales  and 
 fables,  dialogues  and  dreams.  He  would  dance  and  hop  and  leap  and 
 use  histrionical  gestures  in  the  pulpit :  at  which  he  was  once  so  violent 
 that  the  pulpit  brake  and  he  fell  down  and  brake  his  leg,  whereof  he 
 died."  Strype,  Eccl.  Mem.  i.  i.  247,  Oxf. ;  Foxe,  Acts  and  Mon.  ill. 
 392.  edit.  1684;  Wood,  Fasti  Oxon.  Vol.  i.  p.  64.  edit.  Bliss. j 
 
230  ARTICLES    IMPUTED    TO    LATIMER. 
 
 On  the  to  say  twenty  Ave  Marias  for  one  Pater  noster,  is  not  to 
 numbering  speak  scrmoncs  Dei  ut  sermones  Dei,  "the  word  of  God 
 Marias."  as  the  word  of  God."  And  one  Ave  Maria  well  said,  and 
 devoutly,  with  affection,  sense,  and  understanding,  is  better 
 than  twenty-five  said  supcrstitiously.  And  it  is  not  unlike 
 but  our  lady  said  many  times  the  Pater  noster,  forasmuch 
 as  her  Son  Christ,  whom  she  loved  and  honoured  over  all, 
 did  make  it,  and  taught  it  to  be  said.  Whether  she  made 
 an  Ave  Maria  with  all,  or  ten  or  twenty  Ave  Marias  for 
 one  Pater  noster,  I  will  leave  ^  that  to  great  clerks,  as 
 Hubberdin  and  Powell,  to  discuss  and  determine.  She  was 
 not  saved  by  often  saying  of  the  Ave  Maria,  but  by  con- 
 senting to  the  will  of  him  that  sent  the  angel  to  salute  her 
 with  Ave  Maria.  Wherefore,  if  the  praying  of  them  which 
 decline^  their  ear  from  hearino;  the  law  of  God  is  execrable 
 in  the  sight  of  God,  yea,  though  they  say  the  Pater  noster, 
 I  doubt  not  but  the  salutation  of  the  same  be  unpleasant  to 
 our  lady  in  her  sight :  for  whatsoever  pleaseth  not  her  Son, 
 pleaseth  not  her ;  for  she  hath  delight  and  pleasure  in 
 nothing  but  in  him,  and  in  that  that  delighteth  and  pleaseth 
 him.  Now  we  will  be  traitors  to  her  Son  by  customable 
 sinful  living;  and  yet  we  shall  thinlc  great  perfection  and 
 holmess  in  numbering  every  day  many  Ave  Marias  to  our 
 lady.  And  so  we  think  to  make  her  our  friend  and  pa- 
 troness, and  then  we  care  not  for  God :  for,  having  our 
 lady  of  our  side,  we  may  be  bold  to  take  our  pleasure. 
 For  we  fantasy  as  though  the  very  work  and  labour  of 
 flummering  the  Ave  Maria  is  very  acceptable  to  our  lady ; 
 and  the  more,  the  more  acceptable :  not  passing  how  they 
 be  said,  but  that  they  be  said.  If  the  Pater  noster,  which 
 Christ  both  made  and  bade  us  say  it,  may  be  said  to 
 Christ's  displeasure,  much  more  the  Ave  Maria,  which 
 neither  Christ  nor  our  lady  bade  to  be  said,  may  be  said 
 to  our  lady's  displeasure ;  and  better  never  once  said,  than 
 often  so  said.  So  that  I  would  have  a  difference  betwixt 
 well  saying,  and  often  saying ;  and  betwixt  that  that  Christ 
 bid^  us  say,  and  that  that  he  bid^  not  say.  And  whether 
 Ave  Maria  be  said  in  heaven  or  no,  who  can  tell  but  Dr 
 Powell?     And  if  it  be  said  alway  there  without  a  Pater 
 
 [1  I  leave,  1563.]  [2  declineth,  1563.]  P  bade,  1563.] 
 
OUR    LADY     A     SINNER.  231 
 
 noster,  why  may  not  Pater  noster  be  said  here  "without 
 Ave  Maria  ?  And  whether  doth  our  lady  say  it  in  heaven 
 or  no  ?  Which  thing  I  speak,  not  to  withdraw  you  from 
 saying  of  it,  but  to  withdraw  you  from  superstitious  and 
 unfruitful  saying  of  it ;  so  that  by  occasion  of  false  faith 
 and  trust  that  ye  have  in  the  daily  saying  of  it,  you  set 
 not  aside  imitation  and  following  of  holy  hving ;  which  will 
 serve  at  length,  when  superstitious  greeting  will  neither  serve 
 nor  stand  in  strength.  It  is  meet  that  every  tiling  be  taken, 
 esteemed,  and  valued  as  it  is. 
 
 We   salute  also   and  greet  well  the  holy  cross,  or  the  Greeting  the 
 
 •  4iii'iii  holy  cross. 
 
 miage  of  the  holy  cross,  saymg,  "  All  hail,  holy  cross, 
 which  hath  deserved  to  bear  the  precious  talent  of  the 
 world  ^ :"  and  yet  who  will  say  that  we  pray  properly  to 
 the  holy  cross?  Whereby  it  may  appear  that  greeting  is 
 one  thing,  praying  another  thing.  The  cross  can  neither 
 hear  nor  speak  again,  no  more  than  this  pulpit ;  therefore 
 we  do  salute  it,  not  properly  pray  to  it. 
 
 The  angel  spake  also  to  Zachary,  before  he  spake  to  our 
 lady,  Ne  timeas,  Zacharia,  8fc.,  "  Be  not  afraid,  Zachary ; 
 for  thy  prayer  is  heard,  and  thy  wife  Elizabeth  shall  bring 
 thee  forth  a  child,  which  shall  be  called  John,  and  great  joy 
 and  gladness  shall  be  at  his  birth,  and  he  shall  be  great,  and 
 full  of  the  Holy  Ghost  from  the  womb  of  his  mother,"  &c. 
 What  if  a  man  should^  say  these  words  every  day,  betwixt 
 the  Pater  noster  and  the  Ave  Maria,  in  the  worship  of  St 
 Zachary,  which  I  think  is  a  saint  in  heaven,  and  was  or 
 ever  our  lady  came  there,  and  therefore  to  be  honoured? 
 I  think  he  might  please  and  honom*  St  Zachary  as  weU 
 some  other  way,  and  better  too,  though  they  be  words  sent 
 from  God,  spoken  of  an  angel,  and  written  in  holy  scriptm-e 
 of  the  evangelist  Luke.  And  yet  if^  it  were  once  begun 
 and  accustomed,  I  warrant"  some  men  would  make  it  more 
 than  sacrilege  to  leave  it  off,  though  the  devil  shoidd  sow 
 never  so  much  superstition  by  process  of  time  unto  it. 
 
 Christ  made  the  Pater  noster  for  a  prayer,  and  bid  his 
 people  say  it  to  his  heavenly  Father ;  one  God  in  Trinity  of 
 Persons,  one  Father  and  Comforter,  one  worker  and  doer  of 
 aU  things  here  in  this  world;  saying  unto  us,  Vos  autem  sic 
 
 [^  See  the  Roman  Breviary,  Festa  ]Maii,  die  3 ;  Septem.  die  12.] 
 [5  would,  1563.]  [6  and,  1563.]  ["  ween,  1563.] 
 
232  ARTICLES    IMPUTED    TO    LATIMER. 
 
 orahitis ;  "  So,  or  after  such  manner,  shall  ye  pray,  Pate?- 
 noster,"  Sfc.  God  sent  his  Son  amongst  other  things  to 
 teach  his  people  to  pray :  God  sent  his  angel  to  greet  our 
 lady,  not  to  teach  liis  people  to  pray.  For  neither  Christ 
 nor  the  angel  said  to  the  people.  This  shall  ye  pray,  Ave 
 Maria.  When  the  apostles  said  to  Christ,  Doce  nos  orare, 
 "  Teach  us  to  pray ;"  Clu-lst  said.  Cum  oralis,  dicite,  Pater 
 noster ;  "  When  you  pray,  say  Pater  noster ;"  he  said  not, 
 "  When  you  pray,  say  Ave  Maria."  I  ween  Christ  could 
 teach  to  pray,  as  well  as  Dr  Powell  and  master  Hubberdin. 
 I  say  that  the  Ave  Maria  was  before  the  Pater  noster : 
 Dr  Powell  saith,  it  shall  endure  after  the  Pater  noster.  I 
 can  prove  my  saying  by  scripture ;  so  cannot  he  his.  Yet 
 as  it  is  no  good  argument.  The  Ave  Maria  was  before  the 
 Pater  noster ;  ergo,  it  is  properly  a  prayer :  so  it  is  no 
 good  argument.  The  Ave  Maria  shall  last  after  the  Pater 
 noster;  ergo,  it  is  properly  a  prayer, — without  the  ante- 
 cedent be  impossible,  which  is  not  credible  to  come  out  of 
 such  a  fantastical  brain. 
 
 Who  was  ever  so  mad  as  to  think  that  words  of  holy 
 scripture  could  not  be  well  said?  And  yet  we  may  not  be 
 so  peevish  as  to  allow  the  superstitious  saying  of  holy  scrip- 
 ture. The  devil  is  crafty,  and  we  frail  and  prone  to  super- 
 stition and  idolatry.  God  give  me  grace  to  worship  him  and 
 his,  not  after  our  own  curiosity,  but  according  to  his  ordi- 
 nance, with  all  humility ! 
 
 St  Zachary  is  to  be  honoured,  and  in  no  wise  to  bo  dis- 
 honoured :  so  that  we  may  leave  unsaid  that  that  the  angel 
 said,  without  dishonouring  him.  It  is  not  necessary  to  our 
 salvation  to  make  an  ordinance  of  honouring  him  with  saying 
 as  the  anfrel  did.  It  is  better  for  a  mortal  man  to  do  the 
 office  of  a  man,  which  God  biddeth  him  do,  than  to  leave 
 that  undone,  and  do  the  office  of  an  angel  Avhich  God  biddeth 
 us  not  do.  If  the  other  be  presumption,  I  had  rather'  pre- 
 sume to  pray  to  God,  which  is  God's  bidding  and  man's 
 office,  than  to  presume  into  the  office  of  an  angel  Avithout 
 God's  biddin^g.  It  is  a  godly  presumption  to  presume  to  do 
 the  bidding  of  God. 
 
 Here  I  neither  say,  that  our  lady  was  a  sinner,  nor  yet 
 I  deny  the  Ave  Maria. 
 
 [1  lieffer,  1563.] 
 
SAINTS    NOT    TO    BE    HONOURED.  2o3 
 
 "  Saints  are  not  to  be  honoured." 
 
 I  said  this  word  "  saints"  is  diversely  taken  of  the  vulgar 
 people :  images  of  saints  are  called  saints,  and  inhabiters  of 
 heaven  arc  called  saints.  Now,  by  honouring  of  saints  is 
 meant  praying  to  saints.  Take  honouring  so,  and  images 
 for  saints,  so  saints  are  not  to  be  honoured ;  that  is  to  say, 
 dead  images  are  not  to  be  prayed  unto  ;  for  they  have  neither 
 cars  to  hear  withal,  nor  tongue  to  speak  withal,  nor  heart  to 
 think  withal,  &c. 
 
 They  can  neither  help  me  nor  mine  ox ;  neither  my  head 
 nor  my  tooth ;  nor  work  any  miracle  for  me,  one  no  more  than 
 another :  and  yet  I  shewed  the  good  use  of  them  to  be  lay- 
 men's books,  as  they  be  called ;  reverently  to  look  upon  them, 
 to  remember  the  things  that  are  signified  by  them,  &c.  And 
 yet  I  would  not  have  them  so  costly  and  curiously  gilded  and 
 decked,  that  the  quick  image  of  God  (for  whom  Christ  shed 
 his  blood,  and  to  whom  whatsoever  is  done,  Christ  reputeth 
 it  done  to  himself)  lack  necessaries,  and  be  unprovided  for, 
 by  that  occasion ;  for  then  the  layman  doth  abuse  his  book. 
 A  man  may  read  upon  his  book,  though  it  be  not  very  cu- 
 riously gilded ;  and  in  the  day-time  a  man  may  behold  it 
 without  many  candles,  if  he  be  not  blind.  Now  T  say,  there  be 
 two  manner  of  mediators,  one  by  way  of  redemption,  another 
 by  way  of  intercession ;  and  I  said,  that  these  saints,  that  is 
 to  say,  images  called  saints,  be  mediators  neither"  way. 
 
 As  touching  pilgrimages,  I  said,  that  all  idolatry,  super-  on  pii-  ^ 
 stition,  error,  false  faith,  and  hope  in  the  images,  must  be  ?„  i^^^l 
 pared  away,  before  they  can  be  well  done ;  household  looked 
 upon,  poor  christian  people  provided  for,  restitutions  made,  all 
 ordinance  of  God  discharged,  or  ever  they  can  be  well  done : 
 and  when  they  be  at  best,  before  they  be  vowed,  they  need 
 not  to  be  done.  They  shall  never  be  required  of  us,  though 
 they  be  never  done ;  and  yet  we  shall  be  blamed  when  they 
 be  all  done :  wives  must  counsel  with  their  husbands,  and 
 husbands  with  their  wives,  both  with  curates,  ere  ever  they 
 may  be  vowed  to  be  done^.  And  yet  idolatry  may  be  com- 
 mitted in  doing  of  them ;  as  it  appeareth  by  St  Paul,  in 
 1  Cor.  X.,  where  he  biddeth  the  Corinthians  this,  to  beware 
 of  idolatry,  and  that  after*  they  had  received  the  true  faith 
 
 [2  neve  nother,  1563.]  [3  See  Vol.  i.  p.  S4.] 
 
 [i  after  that,  1563.] 
 
234  ARTICLES    IMPUTED    TO    LATIMER. 
 
 in  Christ ;  which  had  been  vain,  if  they  could  not  have  done 
 idolatry :  and  expositors  add,  to  beware  not  only  ^  of  the  act 
 of  idolatry,  but  also  of  all  occasion  of  that  act :  which  is 
 plain  agamst  master  Ilubbcrdin,  and  the  parson  of  Christ's 
 church,  wliicli  went  about  to  prove,  that  now  there  could  be 
 no  idolatry. 
 Kfficacyof  As  toucliinff  the  saints  in  heaven,  I  said,  they  be  not  our 
 
 the  blood  ®  ,.  ,  .  „  ^,     .  , 
 
 of  Christ,  mediators  by  way  ot  redemption;  for  so  Christ  alone  ^  is  our 
 mediator  and  theirs  both :  so  that  the  blood  of  martyrs 
 hath  nothing  to  do  by  way  of  redemption;  the  blood  of 
 Christ  is  enough  for  a  thousand  worlds,  &c.  But  by  way 
 of  intercession,  so  saints  in  heaven  may  be  mediators,  and 
 pray  for  us  :  as  I  think  they  do  when  we  call  not  upon  them ; 
 for  they  be  charitable,  and  need  no  spurs ;  and  we  have  no 
 open  bidding  of  God  in  scripture  to  call  upon  them,  as  we 
 have  to  call  upon  God,  nor  yet  we  may  call  upon  them  with- 
 out any  diffidence  or  mistrust  in  God ;  for  God  is  more  cha- 
 ritable, more  merciful,  more  able,  more  ready  to  help  than 
 them  all.  So  that,  though  we  may  desire  the  saints  in  heaven 
 to  pray  God  for  us,  yet  it  is  not  so  necessary  to  be  done, 
 but  that  we  may  pray  to  God  ourselves,  without  making  suit 
 first  to  them,  and  obtain  of  him  whatsoever  we  need,  if  we 
 continue  in  prayer ;  so  that,  whatsoever  we  ask  the  Father 
 in  the  name  of  Christ  his  Son,  the  Father  will  give  it  us. 
 For  saints  can  give  nothing  without  liim,  but  he  can  without 
 them,  as  he  did  give  to  them.  Scripture  doth  set  saints  that 
 be  departed  before  our  eyes  for  ensamples ;  so  that  the  chief- 
 est  and  most  principal  worship  and  honouring  of  them  is  to 
 know  their  holy  living,  and  to  follow  them,  as  they  followed 
 Cluist,  &c. 
 
 God  biddeth  us  come  to  him  with  prayer ;  and  to  do  his 
 bidding  is  no  presuming,  it  is  rather  presuming  to  leave  it 
 undone,  to  do  that  that  he  biddeth  us  not  do,  &c.  We  must 
 have  saints  in  reverent  memory;  and  learn  at  God's  goodness 
 towards  them  to  trust  in  God ;  and  mark  well  their  faith 
 toward  God  and  his  word,  their  charity  toward  their  neigh- 
 bour, their  patience  in  all  adversity  ;  and  pray  to  God  which 
 gave  them  grace  so  to  do,  that  we  may  do  likewise,  for 
 which  like  doings  we  shall  have  Hke  speedings :  they  be  well 
 honoured  when  God  is  well  pleased.  The  saints  were  not 
 [1  alonely,  15G3.] 
 
NO    FIRE    IN    HELL.  ZoO 
 
 saints  by  praying  to  saints,  but  by  believing  in  him  that 
 made  them  saints;  and  as  they  were  saints,  so  may  we  be 
 saints  :  yea,  there  be  many  saints  that  never  prayed  to  saints. 
 And  yet  I  deny  not  but  we  may  pray  to  saints ;  but  rather 
 to  him,  which  can  make  us  saints,  wliich  calleth  us  to  him, 
 biddeth  us  call  upon  him,  promiseth  help,  cannot  deceive  us 
 and  break  his  promise.  When  we  pray  faithfully  to  him,  we 
 honour  him,  not  after  our  own  fantastical  imagination,  but 
 even  after  his  own  most  wisest  ordination,  whom  to  honour 
 is  not  to  dishonour  saints :  therefore  they  lie,  that  say  that 
 I  would  not  have  saints  to  be  honoured,  &c. 
 
 "  There  is  no  fire  in  hell." 
 
 I  never  knew  man  that  ever  said  so.  I  spake  of  divers 
 opinions-  that  have^  been  written  of  the  nature  of  that  fire ; 
 some  that  it  is  a  spu'itual  fire,  or  at  leastway  a  spiritual  pain 
 in  the  corporal  fire ;  for  as  it  is  called  a  fire,  so  it  is  called 
 a  worm.  Now,  because  they  think  not  that  it  is  a  corporal 
 worm,  but  a  spiritual  and  metaphorical  worm,  so  they  think 
 of  the  fire ;  some,  that  it  is  a  corporal  and  natural  fire  :  some 
 have  thought  diversely,  before  the  resurrection  without  body, 
 and  after  with  body  :  some,  that  the  soul  without  body  suffer- 
 eth  in  the  fire,  but  not  of  the  fire :  some,  both  in  and  of  the 
 fire.  The  scholastical  authors*  tliink,  that  the  souls  before 
 the  resurrection,  because  they  be  spiritual  substance,  do  not 
 receive  the  heat  of  the  fire  into  them,  wliich  is  a  sensible  and 
 a  corporal  quahty ;  so  that  Athanasius^  a  Greek  author,  call- 
 eth then'  pain  tristitiam,  a  heaviness  or  an  anguish :  and 
 this  opinion  is  probable  enough.      Some  think  ^  that,  though 
 
 [2  See  Thorn.  Aquinat.  Sum.  Theolog.  Supplem.  par.  3,  qu.  97, 
 art.  2,  5.  In  iv.  Dist.  44,  qu.  2,  art.  23,  Dist.  50,  qu.  2,  art.  3 ;  also, 
 Dom.  Soto  in  iv.  Sent.  Dist.  50,  qu.  unic.  art.  1,  2;  for  the  "divers 
 opinions"  respecting  the  torments  of  lost  souls.] 
 
 [3  hath,  1563.] 
 
 [^  See  Aqxiinat.  Sum.  Theolog.  Supplem.  p.  3,  qu.  70,  art.  3.] 
 
 [5  -q  XvTTT)  Tjv  01  d^iapTcoXol  e;^;oDo-t....Quoest.  XX.  ad  Antiochum  (attri- 
 buted to  Athanasius,)  Oper.  Tom.  in.  p.  272,  edit.  Bened.  Paris.  1698.] 
 
 [6  The  opinions  entertained  by  divines  in  the  middle  ages,  on  this 
 awful  subject,  are  no  where  more  vividly  expressed  than  in  Dionysius 
 Carthusianus'  once  popular  treatise,  "De  quatuor  hominis  novissimis," 
 art.  40,  "  Do  diversitate  et  varietate  tormentorum  inferni,"  pp.  183, 
 ot  seq.    Lovan.  1578.] 
 
236  ARTICLES    IMPUTED    TO    LATIMER. 
 
 tliey  be  alway  in  pain,  yet  they  be  not  always  in  fire,  but  go 
 from  waters  of  snow  to  exceeding  heat ;  but  it  is  when  their 
 bodies  be  there :  but  whether  in  cold  or  in  heat,  in  water  or 
 in  fire,  in  air  or  in  earth,  they  lack  no  pain,  their  torment 
 goeth  with  them ;  for  they  think  that  the  devils  that  tempt 
 us,  though  they  have  pain  with  them,  yet  they  have  not 
 fire  with  them :  for  then  they  should  be  known  by  heat  of 
 the  fire. 
 
 I  am  certain,  saith  St  Augustine',  that  there  is  a  fire  in 
 hell ;  but  what  manner  of  fire,  or  in  what  part  of  the  world, 
 no  man  can  tell,  but  he  that  is  of  God's  privy  council.  I 
 would  advise  every  man  to  be  more  careful  to  keep  out  of 
 hell,  than  trust  he  shall  find  no  fire  in  hell.  Chrysostora^ 
 saith,  that  to  be  deprived  of  the  fruition  of  the  Godhead  is 
 greater  pain  than  the  being  in  hell.  There  is  fire  burning, 
 there  is  the  worm  gnawing,  there  is  heat,  there  is  cold, 
 there  is  pain  without  pleasure,  torment  without  easement, 
 anguish,  heaviness,  sorrow,  and  pensiveness,  which  tarrieth 
 and  abideth  for  all  liars  and  hinderers  of  the  truth. 
 
 Purgatory.  ((  TV^g^g  ig  fio  puTfjatory  after  tliis  life.'" 
 
 Not  for  such  liars  that  will  bear  me  in  hand  to  say  that  I 
 said  not.  I  shewed  the  state  and  condition  of  them  that  be 
 in  purgatory  ;  then  I  denied  it  not :  that  they  have  charity 
 in  such  sure  tie  that  they  cannot  lose  it,  so  that  they  cannot 
 murmur  nor  grudge  against  God ;  cannot  dishonour  God  ;  can 
 neither  displease  God,  nor  be  displeased  with  God ;  cannot  be 
 dissevered  from  God ;  cannot  die,  nor  be  in  peril  of  death ; 
 cannot  be  damned,  nor  be  in  peril  of  damnation  ;  cannot  be 
 but  in  surety  of  salvation.  They  be  members  of  the  mystical 
 body  of  Christ  as  we  be,  and  in  more  surety  than  we  be. 
 They  love  us  charitably.  Charity  is  not  idle:  if  it  be,  it 
 worketh  and  sheweth  itself :  and  therefore  I  say,  they  wish 
 us  well,  and  pray  for  us.  They  need  not  cry  loud  to  God : 
 they  be  in  Christ,  and  Christ  in  them :  they  be  with  Christ, 
 
 ['  Qui  ignis  cujusmodi,  et  in  qua  mundi  vcl  rcrum  parte  futurus 
 sit,  hominem  scire  arbitror  neminem,  nisi  forte  cui  Spiritus  diviiuis 
 ostendit.  Do  Civit.  Dei,  xix.  16.  Opcr.  Tom.  vii.  col.  449,  Edit. 
 Bened.  Antwerp,  1700.] 
 
 [2  In  Epistol.  ad  Ephes.  Horn.  in. :  In  Epist.  ad  Phil.  Horn.  xii. 
 Opcr.  Tom.  xi.  pp.  21,  302.  Edit.  Bened.  Paris.    1734.] 
 
NO    PURGATORY    AFTER    THIS    LIFE.  237 
 
 and  Christ  with  them.  They  joy  in  their  Lord  Christ  alway, 
 taking  thankfully  whatsoever  God  doth  with  them ;  ever 
 giving  thanks  to  their  Lord  God ;  ever  lauding  and  praisino- 
 him  in  all  things  that  he  doth ;  discontent  with  nothing  that 
 he  doth,  &c. 
 
 And  forasmuch  as  they  be  always  in  charity,  and  when 
 they  pray  for  us,  they  pray  always  in  charity,  and  be  always 
 God's  friends,  God's  children,  brethren  and  sisters  to  our 
 Saviour  Christ,  even  in  God's  favour,  even  have  Christ  with 
 them,  to  offer  their  prayer  to  the  Father  of  heaven,  to  whom 
 they  pray  in  the  name  of  the  Son ;  and  we  many  times  for 
 lack  of  charity,  having  mahce  and  envy,  rancour,  hatred, 
 one  toward  another,  be  the  children  of  the  devil,  inheritors 
 of  hell,  adversaries  to  Christ,  hated  of  God,  his  angels,  and 
 all  his  saints ;  they  in  their  state  may  do  us  more  good  with 
 their  prayers,  than  we  in  this  state.  And  they  do  us  alway 
 good,  unless  the  lack  and  impediment  be  in  us :  for  prayer 
 said  in  charity  is  more  fruitful  to  him  that  it  is  said  for,  and 
 more  acceptable  to  God,  than  said  out  of  charity  ;  for  God 
 looketh  not  to  the  work  of  praying,  but  to  the  heart  of  the 
 prayer.  "We  may  well  pray  for  them,  and  they  much  better 
 for  us :  which  they  will  do  of  their  charity,  though  we  desire 
 them  not. 
 
 I  had  rather^  be  in  purgatory,  than  in  the  bishop  of 
 London's  prison  ;  for  in  this  I  might  die  bodily  for  lack  of 
 meat ;  in  that  I  could  not :  in  this  I  might  die  ghostly  for 
 fear  of  pam,  or  lack  of  good  counsel ;  in  that  I  could  not : 
 in  this  I  might  be  in  extreme  necessity  ;  in  that  I  could  not, 
 if  extreme  necessity  be  periculum  pereundi,  "  peril  of  perish- 
 ing." And  then  you  know  what  followeth :  if  we  be  not 
 bounden,  per  prceceptum,  to  help  but  them  that  be  in  extreme 
 necessity,  we  see  not  who  needeth  in  purgatory  ;  but  we  see 
 who  needeth  in  this  world.  And  John  saith,  "  If  thou  see 
 thy  brother,  and  help  him  not,  how  is  the  charity  of  God  in 
 thee?"  Here  either  we  be,  or  we  may  be  in  extreme  neces- 
 sity, both  in  body  and  soul :  in  purgatory  neither  one  nor 
 other*.  Here  we  be  bound  to  help  one  another,  as  we  would 
 be  holpen  ourselves,  under  pain  of  damnation.  Here,  for 
 lack  of  help,  we  may  murmur  and  grudge  against  God,  dis- 
 honour God,  foredote  ourselves :  which  inconveniences  shall 
 P  lever,  1563.]  [^  one  nere  nother,  1563.] 
 
238  ARTICLES    IMPUTED    TO    LATIMER. 
 
 not  follow,  if  we  do  our  duty  one  to  another.  I  am  sure  the 
 souls  in  purgatory  be  so  charitable,  and  of  charity  so  loth 
 to  have  God  dishonoured,  that  they  would  have  nothing 
 withdrawn  from  the  poor  here  in  tliis  world,  to  be  bestowed 
 upon  them,  which  might  occasion  the  dishonour  of  God,  &c. 
 
 Therefore,  howsoever  we  do  for  purgatory,  let  us  pro- 
 vide to  keep  out  of  hell.  And  had  I  ^  a  thousand  pounds  to 
 bestow,  as  long  as  I  saw  necessary  occasion  offered  to  me  of 
 God  to  dispense  it  upon  my  needy  brother  here  in  this  world, 
 according  to  God's  commandment,  I  would  not  withdi'aw  my 
 duty  from  him  for  any  provision  of  purgatory;  as  long  as  I 
 saw  dangerous  ways  unrepaired",  poor  men's  daughters  un- 
 married, men  beg  for  lack  of  work,  sick  and  sore  for  lack 
 of  succour.  I  would  have  difference  betwixt  that  that  may 
 be  done,  and  that  that  ought  to  be  done;  and  this  to  go 
 before  that,  and  that  to  come  after  this.  If  God  com- 
 mand one  way,  mine  own  devotion  moveth  me  another  way, 
 whether  way  should  I  go  ?  I  may,  by  no  trentals,  no  masses, 
 no  ladders  of  heaven,  make  no  foundations  for  myself  with 
 other  men's  goods.  Goods  wrongfully  gotten  must  needs 
 home  again ;  must  needs  be  restored  to  the  owners,  if  they 
 can  be  known ;  if  not,  they  be  poor  men's  goods.  Debts 
 must  needs  be  paid ;  creditors  satisfied  and  content ;  God's 
 ordinance  toward  my  neighbour  here  in  this  world  dis- 
 charged ;  all  affections  and  lusts  moving  to  the  contrary 
 purged.  Or  else,  though  our  soul-priests  sing  till  they  be 
 blear-eyed,  say  till  they  have  worn  their  tongues  to  the 
 stumps,  neither  their  singings  nor  then"  sayings  shall  bring 
 us  out  of  hell ;  whither  we  shall  go  for  contemning  of  God's 
 forbiddings.  He  that  purgeth  all  errors  of  false  opinions,  all 
 unlustiness  to  do  God's  ordinance,  provideth  not  for  hell  and 
 purgatory.  Purgatory ""s  iniquity  hath  set  aside  restitutions, 
 and  brought  poor  Christians  to  extreme  beggary,  replenished 
 hell,  and  left  heaven  almost  empty. 
 
 "  In  purgatory  there  is  no  pain  ;" 
 
 That  can  break  their  charity :  that  can  break  their 
 patience :  that  can  dissever  them  from  Christ,  that  can  dis- 
 sever Christ  from  them. 
 
 That  can  cause  them  to  dishonour  God :  that  can  cause 
 [1  And  I  bad,  1563.]  [2  unprepared,  1563.] 
 
NO    PAIN    IN    PURGATORY.  289 
 
 them  to  displease  God :  that  can  cause  them  to  be  displeased 
 with  God  :  that  can  bring  them  to  peril  of  death. 
 
 That  can  bring  them  to  peril  of  damnation :  that  can 
 bring  them  to  extreme  necessity :  that  can  cause  them  to  be 
 discontent  with  God :  that  can  bring  them  from  surety  of 
 salvation. 
 
 And  yet  it  followeth  not  that  there  is  no  pain. 
 Howbeit,  if  the  bishop's  two  fingers  can  shako  away  a 
 good  part ;  if  a  friar's  cowl,  or  the  pope's  pardon,  or  scala 
 cceli  of  a  groat,  can  dispatch  for  altogether,  it  is  not  so 
 greatly  to  be  cared  for.  I  have  not  leisure  to  write  at  large ; 
 and  I  wrote  before  such  tilings,  which  in  this  haste  cometh 
 now  to  mind. 
 
 They  that  can  reclaim  at  this,  that  the  souls  in  purgatory 
 do  pray  for  us ;  if  they  could  get  as  much  money  for  the 
 prayer  as  the  souls  in  purgatory  sayeth  for  us,  as  they 
 have  done  for  that  that  they  have  said  for  them,  they 
 would  not  reclaim.  You  know  the  wasp  that  doth  sting 
 them,  and  maketh  them  so^  swell.  They  that  reclaim  at 
 that  do  not  reclaim  at  this.  Nor  at  tliis :  Christ's  blood  is 
 not  sufficient  without  blood  of  martyrs. 
 
 Nor  at  this :  Magdalene  did  not  know  Christ  to  be  God 
 before  his  resurrection. 
 
 Nor  at  this :  There  can  be  no  idolatry. 
 
 Rome  cannot  be  destroyed. 
 
 The  pope  is  lord  of  the  world. 
 
 Whatsoever  he  doeth  is  well  done. 
 
 Pater  noster  is  to  be  said  to  St  Peter. 
 
 Pater  noster  is  but  a  beggarly  prayer. 
 
 Ave  Maria  is  infinitely  better. 
 
 Twenty  Ave  Marias  for  one  Pater  noster. 
 
 It  was  not  necessary  scriptm'e  be  written. 
 
 He  that  leaveth  father  or  mother  maketh 
 
 Nor  at  this 
 Nor  at  this 
 Nor  at  this 
 Nor  at  this 
 Nor  at  this 
 Nor  at  this 
 Nor  at  this 
 Nor  at  this 
 Nor  at  this 
 for  our  pilgrimage. 
 With  many  more*. 
 
 [3  to,  1563.] 
 
 \}  The  opinions  then  commonly  held  by  such  persons  as  Dr 
 Powell,  on  several  of  the  points  discussed  in  the  foregoing  articles, 
 may  be  seen  in  Sir  Thomas  More's  Dialogue  concerning  Heresies, 
 Book  II,  ch.  vili.  et  seq. ;  The  supplication  of  Souls,  Book  u.] 
 
24)0  INJUN'CTIOXS    TO    THE    PRIOR    AND    CONVENT 
 
 INJUNCTIONS  BY   HUGH   LATI3IER,  BISHOP   OF  WORCES- 
 TER,  TO   THE   PRIOR  AND   CONVENT   OF  Sr    MARY 
 HOUSE   IN   WORCESTER,  1537. 
 
 [Printed  in  Wilkins'  Concilia  iii.  p.  832,  Burnet,  Hist,  of  Reform.  Vol.  II. 
 Part  II.  pp.  404,  et  seq.  Oxford,  181G.] 
 
 Hugh,  by  the  goodness  of  God,  bishop  of  Worcester, 
 wisheth  to  his  brethren  the  Prior  and  Convent  aforesaid 
 grace,  mercy,  peace,  and  true  knowledge  of  God's  word, 
 from  God  our  Father,  and  our  Lord  Jesus  Christ. 
 
 Forasmuch  as  in  this  my  visitation  I  evidently  perceive 
 the  ignorance  and  negligence  of  divers  religious  persons  in 
 this  Monastery  to  be  intolerable  and  not  to  be  suffered ;  for 
 that  thereby  do  reign  idolatry,  and  many  kinds  of  supersti- 
 tions, and  other  enormities :  and  considering  withal,  that  our 
 sovereign  lord  the  king,  for  some  part  of  remedy  of  the 
 same,  hath  granted,  by  his  most  gracious  licence  \  that  the 
 scripture  of  God  may  be  read  in  English  of  all  his  obe- 
 dient subjects :  I  therefore,  wiUing  your  reformation  in  most 
 favourable  manner,  to  your  least  displeasure,  do  heartily 
 require  you  all  and  every  one  of  you,  and  also  in  God's 
 behalf  command  the  same,  according  as  your  duty  is,  to  obey 
 me  as  God's  minister,  and  the  king's,  in  all  my  lawful  and 
 honest  commandments  ;  that  you  observe  and  keep  inviolably 
 all  these  injunctions  following,  under  pain  of  the  law. 
 
 First,  Forasmuch  as  I  perceive  that  some  of  you  neither 
 have  observed  the  king's  Injunctions^,  nor  yet  have  them 
 with  you,  as  willing  to  observe  them  :  therefore  ye  shall 
 from  henceforth  both  have  and  observe  dihgently  and  faith- 
 
 P  This  licence  seems  to  have  been  obtained,  by  means  of  Crom- 
 well, sometime  in  1537;  yet  the  scriptm-es  could  not  be  said  to  be 
 within  the  reach  of  "  all  the  king's  obedient  subjects,"  until  the  fol- 
 lowing year,  when  the  Bible  was  ordered  to  be  set  up  in  some  conve- 
 nient place  within  every  parish  church.  Stryiw,  Mem.  of  Cranm. 
 pp.  81,  et  seq.  Oxf.  1812.  Remains  of  Cranmer,  edit,  by  Jenkyns, 
 Vol.  I.  pp.  199,  et  seq.] 
 
 [2  "  General  Injunctions  1535,  to  bo  given  on  the  king's  highness' 
 behalf  in  all  monasteries,  and  other  houses,  of  whatsoever  order  or 
 religion  they  be."  Wilkins'  Concilia,  in.  p.  789.  Burnet,  Hist,  of 
 Reform.  Vol.  i.  Part  2.  pp.  216,  et  seq.  Oxford,  181G.] 
 
OF    ST    MARY    HOUSE    IN    WORCESTER.  241 
 
 fully,  as  well  special  commandments  of  preaching,  as  other 
 injunctions  given  in  his  grace's  visitation. 
 
 Item,  That  the  prior  shall  provide,  of  the  monasteries' 
 charge,  a  whole  Bible  in  English,  to  be  laid  fast  chained  in 
 some  open  place,  either  in  their  church  or  cloister. 
 
 Item,  That  every  religious  person  have,  at  the  least,  a 
 new  Testament  in  Enghsh,  by  the  Feast  of  the  Nativity  of 
 our  Lord  next  ensuing. 
 
 Item,  Whensoever  there  shall  be  any  preaching  in  your 
 monastery,  that  all  manner  of  singing,  and  other  ceremonies, 
 be  utterly  laid  aside  in  his  preaching  time;  and  all  other 
 service  shortened,  as  need  shall  be  ;  and  all  religious  persons 
 quietly  to  hearken  to  the  preaching. 
 
 Item,  That  ye  have  a  lecture  of  scripture  read  every 
 day  in  English  amongst  you,  save  holy-days. 
 
 Item,  That  every  rehgious  person  be  at  every  lecture, 
 from  the  beginning  to  the  ending,  except  they  have  a  neces- 
 sary let  allowed  them  by  the  prior. 
 
 Item,  That  every  religious  house  have  a  layman  to  their 
 steward,  for  all  former  businesses. 
 
 Item,  That  you  have  a  continual  schoolmaster,  sufficiently 
 learned  to  teach  your  grammar. 
 
 Item,  That  no  rehgious  person  discourage  any  manner  of 
 layman,  or  woman,  or  any  other,  from  the  reading  of  any 
 good  book,  either  in  Latin  or  English. 
 
 Item,  That  the  prior  have  at  his  dinner  or  supper,  every 
 day,  a  chapter  read,  from  the  beginning  of  the  scripture  to 
 the  end,  and  that  in  English,  wheresoever  he  be  in  any  of  his 
 own  places,  and  to  have  edifying  communication  of  the  same. 
 
 Item,  That  the  convent  sit  together,  four  to  one  mess, 
 and  to  eat  together  in  common,  and  to  have  scripture  read 
 in  like  wise,  and  have  communication  thereof;  and  after  their 
 dinner,  or  supper,  their  reliques  and  fragments  to  be  dis- 
 tributed to  the  poor  people. 
 
 Item,  That  the  convent  and  prior  provide  distributions 
 to  be  ministered  in  every  parish,  where  as  ye  be  parsons  and 
 proprietaries,  and  according  to  the  king's  injunctions  in  that 
 behalf. 
 
 Item^  That  all  these  my  injunctions  be  read  every  month 
 once  in  the  chapter-house  before  all  the  brethren. 
 
 [lATLMEU,   II. J 
 
INJUNCTIONS'   GIVEN  BY  THE  BISHOP  OF  WORCESTER 
 
 IN  HIS  VISITATION  TO  ALL  PARSONS,  VICARS  AND 
 
 OTHER  CURATES  OF  HIS  DIOCESE,  THE  YEAR 
 
 OF  OUR  LORD  GOD   MDXXXVII.    ANNO 
 
 REGIS  HENRICI  OCTAVI  XXIX. 
 
 [Printed  in  Abingdon,  Antiquities  of  the  Cathedral  Church  of  Worcester, 
 pp.  157,  et  seq.] 
 
 Hugh,  by  the  goodness  of  God  bishop  of  Worcester, 
 wisheth  to  all  his  brethren  Curates  grace,  mercy,  peace,  and 
 true  knowledge  of  God's  word,  from  God  our  Father,  and 
 our  Lord  Jesu  Christ. 
 
 Forasmuch  as  in  this  my  visitation  I  evidently  perceive, 
 that  the  ignorance  and  negligence  of  divers  curates  in  this 
 deanery  to  be  intolerable  and  not  to  be  suffered,  for  that 
 thereby  doth  reign  idolatry  and  many  kinds  of  superstitions, 
 and  other  enormities :  and  considering  withal  that  our  sove- 
 reign lord  the  king,  for  some  part  of  remedy  of  the  same, 
 hath  granted  by  his  most  gracious  licence  that  the  scripture 
 of  God  may  be  read  in  English  of  all  his  obedient  subjects  : 
 I  therefore  willing  your  reformation  in  most  favourable  man- 
 ner, to  your  least  displeasure,  do  heartily  require  you  all  and 
 every  one  of  you,  and  also  in  God's  behalf  command  the  same, 
 according  as  your  duty  is  to  obey  me  as  God's  minister,  and 
 the  king's,  in  all  my  lawful  and  honest  commandments,  that 
 you  observe  and  keep  inviolably  all  these  Injunctions  follow- 
 ing, under  pain  of  the  law. 
 
 First,  Forasmuch  as  I  perceive  that  ye  neither  have  ob- 
 served the  king's  Injunctions,  nor  yet  have  them  with  you,  as 
 willing  to  observe  them :  therefore  ye  shall  from  henceforth 
 both  have  and  observe  diligently  and  faithfully,  as  well  special 
 commandments  of  preachings,  as  other  Injunctions  given  in  his 
 grace's  visitation. 
 
 [1  The  Injunctions  given  to  the  clergy  of  the  diocese  of  Hereford 
 by  archbishop  Cranmei-  are  in  several  clauses  almost  verbally  the 
 same  with  these  injunctions.  See,  also,  Injunctions  given  by  Edmund 
 Bonner,  bishop  of  London,  to  his  clergy.  Wilkins,  Concilia,  in.  pp. 
 843,  864.] 
 
INJUNCTIONS    TO    THE    CLERGY.  243 
 
 Item,  That  ye,  and  every  one  of  you,  provide  to  have  of 
 your  own  a  whole  bible,  if  ye  can  conveniently,  or  at  the 
 least  a  new  Testament,  both  in  Latin  and  English,  before 
 the  feast  of  the  nativity  of  our  Lord  next  ensuing. 
 
 Item,  That  ye,  and  every  one  of  you,  do  read  over  and 
 study  every  day  one  chapter  at  the  least,  conferring  the 
 Latin  and  the  English  together,  proceeding  from  the  chapter 
 from  the  beginning  of  the  book  to  the  end,  having  no  neces- 
 sary let  to  the  contrary. 
 
 Item,  That  you,  and  every  one  of  you,  provide  to  have 
 of  your  own  a  book  called  The  Institution  of  a  Christian 
 Man,  lately  set  out  of  the  king's  grace's  prelates  by  his 
 grace's  commandment. 
 
 Item,  That  in  secret  confession  and  making  of  testaments 
 excite  and  stir  your  parishioners  from  will-works  to  the  neces- 
 sary works  of  God,  works  of  mercy  and  charity. 
 
 Item,  That  ye,  and  every  one  of  you,  do  at  all  times  the 
 best  that  you  can  to  occasion  your  parishioners  to  peace,  love 
 and  charity,  so  that  none  of  ye  suffer  the  sun  to  set  upon 
 their  wrath. 
 
 Item,  That  ye,  and  every  one  of  you,  provide  to  have  a 
 copy  of  these  mine  injunctions  within  thirteen  days  at  the 
 uttermost. 
 
 Item,  That  you,  and  every  one  of  you,  shall  from  hence- 
 forth suffer  no  religious  persons,  friar,  or  other,  to  have  any 
 services  in  your  churches,  either  trental,  quarter-service,  or 
 other. 
 
 Item,  That  preaching  be  not  set  aside  for  any  manner 
 of  observance  in  the  church,  as  procession,  and  other  cere- 
 monies. 
 
 Item,  That  ye,  and  every  one  of  you,  do  not  admit  any 
 young  man  or  woman  to  receive  the  sacrament  of  the  altar, 
 until  that  he  or  she  openly  in  the  church,  after  mass  or  even- 
 song, upon  the  holiday,  do  recite  in  English  the  Pater. 
 
 Item,  That  ye,  and  every  one  of  you,  from  henceforth 
 bid  beads^  no  otherwise  than  according  to  the  king's  grace's 
 ordinance,  lest  long  bead-telling  let  fruitful  preaching  of 
 God's  word. 
 
 Item,  That  ye,  and  every  one  of  you,  as  often  as  there 
 is  any  marriage  within  your  parish,  exhort  and  charge  your 
 
 [2  See  Wilkins,  Concilia,  ni.  807,  808.] 
 
 16—2 
 
21-i  IXJUNXTIOXS    TO    THE    CLEUGY. 
 
 parishioners  openly  in  the  pulpit,  amongst  other  things  in 
 your  sermons,  that  they  neither  make  nor  suffer  to  be  made 
 any  privy  contract  of  matrimony,  as  they  will  avoid  the  ex- 
 treme pain  of  the  law  certainly  to  be  executed  upon  them. 
 
 Item,  That  ye,  and  every  one  of  you,  that  be  chantry 
 priests,  do  instruct  and  teach  the  children  of  your  parish, 
 such  as  will  come  to  you  at  the  least,  to  read  English,  so 
 that  thereby  they  may  the  better  learn  how  to  believe,  how 
 to  pray,  and  how  to  hve  to  God''s  pleasure. 
 
 Item,  That  no  parson,  vicar,  curate,  nor  chantry  priest, 
 from  henceforth  do  discourage  any  lay  person  from  the 
 reading  of  any  good  books  either  in  Latin  or  English,  but 
 rather  animate  and  encourage  them  unto  such  things. 
 
 Item,  That  ye,  and  every  one  of  you,  not  only  in  preach- 
 ing and  open  communication,  but  also  in  secret,  say  the  Pater 
 noster,  the  Creed,  and  the  Ten  Commandments. 
 
 Item,  That  in  praise-time^  no... body  be  brought  into  the 
 church,  but  be  brought  into  the  church-yard,  that  the  peril 
 of  infection  thereby  may  the  better  be  avoided. 
 
 Item,  That  no  curate  command  the  even  to  be  fasted  of 
 an  abrogate  holiday. 
 
 [1  plague  time.] 
 
BISHOP  LATIMER'S  ARGUMENTS  AGAINST  PURGATORY, 
 WITH   KING  HENRY   VlII's  ANSWERS  2, 
 
 [Printed    by  Strype,    Eccl.   ]\Iem.   t.  ii.    p.  388.    Oxf.   Edit.    Cotton  MSS. 
 Cleopatra,  E.  v.  130.] 
 
 Modicum  plora  super  mortuum,  quoniam  requievit^. 
 
 Ecclus.  cap.  xxii.  As  who  say,  Thy  brother  is  dead. 
 If  natural  passion*  move  thee  to  weep,  yet  weep  but  httle. 
 For  if  he  died  in  the  faith  of  Christ  repentantly,  he  is  at 
 rest ;  ergo*,  in  no  pain  of  purgatory.  For  where  such  pain 
 is,  there  is  no  rest.  For  they  that  affirm  purgatory,  affirm 
 the  pain  to  pass  all  the  pain  in  the  world.  Hugo  de  Vienna 
 upon  the  same  place,  Potius  gaudendum  est,  inquit,  quam 
 fiendum,  quia  quisquis  sic  moritur  de  lahore^  ad  requiem^ 
 de  luctu  ad  gaudium  transivit.  What  rest  hath  he  gotten, 
 that  is  removed  from  the  stocks  in  Newgate  to  the  rack 
 in  the  Tower? 
 
 ^  [K.  Hen.]  Ergo,  yet  in  a  place.     For  of  pain  we  dispute  not. 
 This  Hugo  speaketh,  remembering  no  quietness  in^  this  world, 
 nor  yet  till  we  come  to  heaven,  and  not  condemning  of 
 pm'gatory. 
 
 Eccles.  xi.  Ubicunque  lignum  ceciderif,  ihi  erit.  In 
 ,what  state  a  man  dies,  in  that  he  shall  continue  without  end  : 
 sive  ad  austrum^  sive  ad  aquilonem  ;  either  to  heaven  or  to 
 
 [2  In  the  Cottonian  MS.  the  arguments  and  answers  arc  in  the 
 hand-writing  of  the  respective  disputants.  The  remarks  of  the  king 
 are  written  in  tlae  margin  of  the  MS.  and  are  here  distiuguislied  by 
 tlie  smaller  type. 
 
 The  "  Act  of  Parliament"  alluded  to  at  the  close  of  these  argu- 
 ments is  doubtless  that  of  the  27.  Hen.  VIII.  which  dissolved  the  lesser 
 monasteries ;  for  Latimer  was  not  in  circumstances  to  hold  an  argu- 
 ment with  the  monarch  subsequent  to  the  act  for  the  dissolution  of 
 the  larger  monasteries.] 
 
 p  re(iuiescunt,  Cott.  MS.]  [^  compassion,  Cott.  MS.] 
 
 [^  in  this  world  ....  pm-gatory,  not  in  Cott.  MS.] 
 
246  latimee''s  arguments  against  purgatory, 
 
 hell.     Non  est   medium,  si  Hieronymo  credimus:  et  operiB 
 pretium  fuerit  legere^  Pellicanuin. 
 
 Aug.  super  Psal.  xxxi."  BeatP  quorum  tecta  sunt  pec- 
 cata.  Si^  texit  peccata  Dens,  noluit  advertere;  si  noluit 
 advertere,  noluit  animadvertere ;  si  noluit  animadvertere, 
 noluit  punire,  Sfc.  Ergo  peccata  in  hoc  seculo  obtecta*  et 
 remissa  non  sunt  in  futuro  punita^.  Ergo  frustraneumest... 
 purgatorium^. 
 
 ^  Mark  well  the  very  text  of  this. 
 
 ^  This  argument  is  well  and  plying"  more  to  carnal  wits'  way 
 than  to  plainness  of  the  text. 
 
 [The  following  additional  remarks  on  these  two  texts  are  in  King 
 Henry's  own  hand-writing,  and  occui'  at  the  end  of  the  MS.,  and 
 are  also  printed  by  Strype.] 
 
 Ubicunque  lignum  ceciderit,  ibi  erit.  This  text  itself '^,  speaking  of 
 but  one  stick,  doth  not  deny  purgatory ;  nor  the  example  of  a  dead 
 stick  can  well,  without  great  forcing  of  8,  be  attribute  to  a  soul  re- 
 pentant, not  yet  having  his  full  judgment.  And  if  you  will  turn  it  to 
 a  lively  stick,  then  it  seemeth  me,  that  it  will  make  much  against  your 
 purpose.  For  a  lively  stick  may  chance  with  falling  to  grow,  though 
 not  suddenly,  and  so  come  to  some  perfection  of  his  fruits.  So  may 
 the  soul  of  man  by  this  example,  departing  hence  to  purgatory  in  right 
 faith,  grow  toward  his  perfection,  abiding  the  day  of  judgment. 
 
 Beati  quorum,  &c.  Jesus!  How  do  you  descant  on  this  Psalm, 
 and  also  on  S.  Augustine,  when  you  would  make  folk  believe  that  this 
 was  meant  against  purgatory,  when  the  very  text  declareth  nothing  but 
 the  beatitude  and  hopefulness  of  them  that  hath  their  sins  hid  and 
 forgiven !  Herein  do  you  shew  your  carnal  wit,  which  in  preaching 
 you  dispraise  so  much. 
 
 Id.  ^  in  De  Ebrietate.  Nemo  se  decipiat,  fratres  ;  duo 
 enim  loca  sunt,  et  tertius  non  est  visus.  Qui  cum  Christo 
 regnare  non  meruit,  cum  diaholo  absque  idla  dubitatione 
 
 [1  operse  pretium  legere,  Cott.  MS.] 
 [2  Oper.  Tom.  iv.  prim.  par.  col.  132.     Antw.  1700.] 
 [3  Beati,  not  in  Cott.  MS.]  [^  obtacta  sunt,  Cott.  MS.] 
 
 [5  frustraneum  est  ....  purgatorium.  K.  Henry  writing  on  this 
 passage  makes  that  of  Latimer's  illegible  between  "est"  and  "pur- 
 gatorium."] 
 
 [c  well  and  wise  yet  plying.] 
 
 [V  in  itself,  Cott.  MS.]  [»  of,  not  in  Cott.  MS.] 
 
 [9  August.,  Cott.  MS.  Oper.  Tom.  v.  Append,  col.  351,  among 
 the  treatises  ascribed  to  Augustine.] 
 
WITH     KING    HENRy''s    ANSWERS.  247 
 
 perihit.     Here  he  had  occasion  to  make '°  mention  of  purga- 
 tory, if  he  had  then  known  it®. 
 
 ^  Is  this  a  sufficient  confusion  of  pui-gatory,  because  he  here, 
 speaking  of  drunkenness,  doth  not  mention  of  purgatory? 
 
 Aug.  De  Vanitate  Seculi".  Scitote  vero  quod  aim  anima 
 a  cor  pore  avellitur,  statim  aiit  in  paradiso,  pro^  meritis 
 bonis  collocatur ;  ant  certe  pro  i)€ccatis  in  inferni  tartara 
 jjrcecipitatur.  Ecce !  quam  manifesto,  quasi  ex  industria, 
 absorpsit  purgatorium! 
 
 '  Note  12  this  text  to  make  against  you  in  another  of  yoiu* 
 opinions  ;  and  also,  tliat  he  rather  putteth  a  mean  place 
 between  heaven  and  hell,  which  he  calleth  paradise,  [which] 
 is  a  place  of  comfort  toward  salvation. 
 
 Hieronym.  in  Eccles.  xi  '^.  Ubicunque  uhi  locum  proepa- 
 raveris  futuramque  sedem,  sive  ad  austrum  sive  ad  boream,, 
 ibi  cum  mortuus  fueris  permanebis.  If  S.  Hierome  had 
 regarded  pm^gatory,  there  had  been  occasion  to  have  made 
 mention  of  it^, 
 
 ^  Must  the  saints  take  occasion  to  write  where  i^  you  think  place 
 is  for  them,  or  where  ^^  they  think  it  meetest  ? 
 
 Hilary  ^^  in  Psal.  ii.  Judicii  dies  vel  beatitudinis  retri- 
 butio  est  ceterna^  vel  pjoence^.  Tempus  vero  mortis  habet 
 interim  unumquemque  suis  legibus,  dum  ad  judicium  unum- 
 quemque  aut  Abraam  reservat,  aut  pxjena.  Quis  hie  non 
 videt  purgatorium  fore  nullum  ? 
 
 ^  Who  ever  held  opinion,  that  in  or  after  the  day  of  judgment 
 there  was  a  pm-gation  ?  This  text  maketh  not  against  that 
 opinion.     Therefore  nothing  to  your  pm-pose. 
 
 Cyprian '",  Sermone  4to.  De  Mortalitate.  Amplectamur 
 diem  mortis,  qui  assignat  singulos  domicilio  suo ;  qui  nos 
 hinc  ereptos  paradiso  restituit  et  regno  coelesti.     Cyprianus 
 
 [10  to  have  made,  MS.] 
 
 [11  Oper.  Tom.  vi.  Append,  col.  754,  772.  (spm-ious.)] 
 
 [12  Note,  not  in  Cott.  MS.] 
 
 [13  Oper.  Tom.  ii.  p.  778.     Paris,  1699.    Edit.  Bened.] 
 
 [1^  write  how  and  where,  Cott.  MS.] 
 
 [15  or  as  and  where,  Cott.  MS.] 
 
 [16  Oper.  col.  52.     Paris,  1693.     Edit.  Bened.] 
 
 [17  Oper.  p.  166.    Edit.  FeU.     Oxon.  1682.] 
 
24S  LATIMRU'S    ARGUMENTS    AGAINST    PrRGATOr.V, 
 
 non  abstlnuisset  hie  a  mentione  purgatorii,  si  tale  quid  vel 
 cogitasset'. 
 
 *  This  your  interpretation  sheweth  plainly  men's  affection?.  For 
 it  is  evident  in  learning,  that  a  copulative — not  eundem 
 loctim.  Wherefore  the  contraiy  is  rather  to  be  gathered 
 oni  this  text. 
 
 Chrysost.  in  Jo.  cap.  undec.  Homilia  Ixi.-  pag.  9.  et  b. 
 Justus  moriens  cum  angelis  evolahit,  etiamsi  nemo  exequiis 
 interveniat :  2^erditus  autem,  etsi  infunere  imiver'sam  hahu- 
 erit  civitatem,  nihil  lucrahitur.  Quid  aptius  dici  possit  in 
 condemnationem  purgatorii,  quam  quod  eruditissimus  liic 
 dicit''? 
 
 ^  To  this  authority  answereth  this  text  of  scripture,  Justo  non 
 est  posita  lex.  Perdito  mdla  redemptio.  80  neither ^  of 
 these,  whereof  this  text  speaketh,  belong  to  a  sinner 
 repentant.  Wherefore  pm'gatoi*y  may  yet  stand  for  all 
 tliis  K 
 
 Brevitcr  multa  sunt  multorum  auctorum  testimonia,  quse 
 demoliuntur  purgatorium ;  multa  etiam  in  ejusdem  aucto- 
 ribus,  quae  sonant  esse  purgatorium.  Incertum  est  negotium, 
 neque  tutum  quicquam  determinare,  ne  incerta  pro  vcris  sta- 
 tuantur.  Tametsi  certissimum  fuerit,  ejusmodi  purgatorium, 
 quale  trecentos  jam  annos  ereditum  fuerit,  non  possit  stabiliri. 
 At  quod  ad  auctoritatem  scriptorum  attinet,  sic  Lyranus 
 audet  pronuntiare :  Non  debet  aliquem  movere,  quod  ego 
 recedo  in  hoc  a  dictis  Hieronymi;  quia  dicta  sanctorum 
 non  sunt  tantoi  auctoritatis  quin  liceat  sentire  contrarium 
 in  his  quce,  non  sunt  per  sacram  scripturam  deterniinata^ . 
 Unde  dicit  Aug.  in  Ep.  ad  Vincentium  de  Scripturis 
 sanctorum  doctorum :  Hoc  genus  scripturarum  a  canonicis 
 scripturis  distinguendum  est.  Non  enim  ex  eis  sic  testi- 
 monia j^erferuntur,  ut  contrarium  sentire  non  liceat.  Hac- 
 tenus  Lyramis. 
 
 '  Non  soUnn  suo  sonsu.  adbrpronte  tamon. 
 
 [1  from  this,  Cott.  MS.] 
 
 [2  'EkcIvos  fj.iy  yap  dneXdau  fitr  dyyeXcov  (iTTfXfi'crfrnt,  Kcip  fj.Tj8f\s 
 TrapaTv)(T]  tw  Xtf^dvco'  6  8e  SiecfiOapfjifPos,  kuv  rijv  ttuXiv  (XJl  TrpoTTfyuTrovcraj', 
 ovbtv  KapTTcoa-fTai.  Chrysos.  Oper.  Tom.  viii.  p.  374.  I'aris,  1728. 
 Bened.] 
 
 [3  nother,  Cott.  IMS.]  [4  all  them,  Cott.  MS.] 
 
WITH    KlXd    IIK\Hy"s    AXSWF.ns.  249 
 
 Et  hoc  est  apud  Hieronym.  et  rcliquos  auctores  vulgatls- 
 simos,  quod  quicquid  citra  scripturas  asseritur,  eadem  facili- 
 tate rejicitur  qua  admittitur™. 
 
 ""  Hoc  ergo  sic  intelligi  debet,  quod  quicquid  ecclesia  receperit, 
 id  rejicere  potiiit ;  sed  non  quisquis  sua  sponte  prsedicando. 
 
 As  touching  purgatory,  I  might,  by  way  of  disputation, 
 reason  this  against  it :  God  is  more  inchned  to  mercy  than 
 to  justice.  He  executeth  justice  upon  those  that  be  damned, 
 mercy  upon  those  that  be  saved.  But  they  that  be  damned, 
 as  soon  as  the  soul  is  separate  from  the  body,  goeth  straight 
 to  hell.  Ergo,  if  God  be  more  inclined  to  mercy,  them  that 
 be  saved,  as  soon  as  the  soul  is  out  of  the  body,  goeth  by  and 
 bye  to  heaven.      Of  these  there  is  no  purgatory". 
 
 °  This  is  a  false  argument,  and  also  a  wrong  example.  For  God 
 is  as  meix-iful  and  indifferent  in  this  world  to  him  that  may 
 be  damned  as  to  him  that  may  be  saved  ;  yet  the  obstinacy 
 of  the  man  lets  not :  whereby  one  may  perceive  that  his 
 justice  and  mercy  dependeth  on  the  will  of  the  creature, 
 and  as  you,  in  a  text  before,  allege  the  merits  of  the 
 person. 
 
 The  founding  of  monasteries  argued  purgatory  to  be ; 
 so  the  putting  of  them  down  arguetli  it  not  to  be.  What 
 uncharitableness  and  cruelness  seemeth  it  to  be  to  destroy 
 monasteries,  if  purgatory  be !  Now  it  seemeth  not  convenient 
 the  Act  of  Parliament  to  preach  one  thing,  and  the  pulpit 
 another  clean  contrary". 
 
 ^  Why  then  do  you  ?  Turpe  enim  est  doctori,  cum  culpa  redar- 
 guit^  ipsum. 
 
 ['>  redarguit  eum,  Cott.  MS.] 
 
preface. 
 
 THE  DISPUTATION  HAD  AT  OXFORD,   THE  18th  DAY   OF 
 
 APRIL,   1554,  BETWEEN  MR  HUGH   LATIMER, 
 
 ANSWERER,  AND  MR  SMITH  AND 
 
 OTHERS,  OPPOSERS. 
 
 [Printed  by  Foxe,  Acts  and  Mon.  pp.  978,  et  seq.  edit.  15C3.  Vol.  iii.  pp.  65, 
 et  seq.  edit.  Iti84.] 
 
 Wednesday  the  18th  day  of  April  begcan  the  disputa- 
 tion', at  eight  of  the  clock,  in  such  form  as  before:  but  it 
 was  most  Enghsh ;  for  master  Latimer,  the  answerer,  alleged 
 that  he  was  out  of  the  use  with  Latin,  and  unfit  for  that 
 place.  There  replied  unto  liim  master  Smith^,  of  Oriel 
 College ;  doctor  Cartwright,  master  Harpsfield,  and  divers 
 others  had  snatches  at  him,  and  gave  him  bitter  taunts.  He 
 did  not  escape  hissings  and  scornful  laughing,  no  more  than 
 they  that  went  before  him.  He  was  very  faint,  and  desired 
 that  he  might  not  long  tarry.  He  durst  not  drink  for  fear  of 
 vomiting.  The  disputation  ended  before  eleven  of  the  clock. 
 Master  Latimer  was  not  suffered  to  read  that  he  had  (as  he 
 said)  painfully  written  :  but  it  was  exhibited  up,  and  the  pro- 
 locutor read  part  thereof,  and  so  proceeded  to  the  disputation. 
 
 The  iweface  of  Weston  unto  the  disputation  following  : 
 
 Weston's  "Mou  and  brethren,  we  are  come  together  this  day,  by 
 
 the  help  of  God,  to  vanquish  the  strength  of  the  arguments 
 and  dispersed  opinions  of  adversaries  against  the  truth  of  the 
 real  presence  of  the   Lord's  body  in  the  sacrament.     And 
 
 [1  After  these  disputations  of  Bishop  Ridley  ended,  next  was 
 brought  out  Mi-  Hugh  Latimer  to  dispute,  upon  Wednesday,  which  was 
 the  18th  day  of  April.  Which  disputation  began  at  eight  of  the 
 clock...  1684.] 
 
 [2  The  name  of  this  person  occurs  as  one  of  the  proctors  of  the 
 University  of  Oxford,  for  the  yeai-  1546. 
 
 Nicholas  Cartwright,  M.A.  and  B.D.,  was  once  a  great  admirer  of 
 Peter  Martyr,  and  the  only  assistant  of  that  eminent  person  in  his  dis- 
 putation at  Oxford,  with  Tresham  and  Chedsey,  in  the  reign  of  King 
 Edward  VI.  lie  was  Master  of  the  Hospital  of  St  John,  near  Banbury, 
 and  had  preferment  also  in  the  Diocese  of  Lichfield.  Wood,  Fasti. 
 Vol.  I.  pp.  103, 123.  edit.  Bliss. 
 
 A  notice  of  the  other  persons,  whose  names  occtu*  in  this  disputa- 
 tion, is  prefixed  to  the  "Examination,  &c."  of  Philpot.    P.  Soc.  Edit.] 
 
DISPUTATION    AT    OXFORD,     &C.  251 
 
 therefore  you,  father,  if  you  have  any  thing  to  answer,  I  do 
 admonish  that  you  answer  in  short  and  few  words." 
 
 Latimer  : — "  I  pray  you,  good  master  Prolocutor,  do  not 
 exact  that  of  me  which   is  not  in   me.     I  have   not  these  m.  i.atimer 
 
 requireth  to 
 
 twenty  years  much  used  the  Latin  tongue."  the  Engush 
 
 Weston  : — "  Take  your  ease,  father."  t°"g"^- 
 
 Latimer : — "  I  thank  you,  sir,  I  am  well.  Let  me  here 
 protest  my  faith,  for  I  am  not  able  to  dispute ;  and  after- 
 wards do  your  pleasure  with  me." 
 
 THE    PROTESTATION    OP     MASTER    LATIMER,    GIVEN    UP    IN    WRITING 
 TO    DOCTOR     WESTON^,     AND     THE     REST    OP     THE     QUEEn's 
 COMMISSIONERS    WITH    HIM,     AT    OXFORD,    CONCERN- 
 ING   CERTAIN    QUESTIONS    TO    HIM    PROPOSED. 
 
 [Strype,  Eccles.  Memor.  Vol.  i.  ii.  pp.  388,  et  seq.  Oxf.  Edit.] 
 The  conclusions  whereunto  I  must  answer  are  these* : 
 
 1.  The  first  is,  That  in  the  sacrament  of  the  altar,  by  The  three 
 
 t  •  i>    r^      ^  1  111  •  ^  •      conclusions. 
 
 the  virtue  of  God's  word  pronounced  by  the  priest,  there  is 
 really  and  naturally  the  very  body^  of  Christ  present,  as  it 
 was  conceived  of  the  virgin  Mary,  under  the  kinds'^  of  bread 
 and  wine.     And,  in  like  manner,  his  blood  [in  the  cup.] 
 
 2.  The  second  is.  That  after  the  consecration"  there 
 remaineth  no  substance  of  bread  and  wine,  nor  none  other 
 substance  but  the  substance  of  God  and  man. 
 
 3.  The  third  is,  That  in  the  mass  there  is  the  lively 
 sacrifice  of  the  church,  which  is  propitiatory  as  well  for  the^ 
 quick,  as  the  dead. 
 
 [3  and  the  rest  of  the to  him  proposed  is  not  in,  1684.] 
 
 \}  The  Protestation  wliich  follows  is  reprinted  from  Strype,  as 
 being  fuller  than  that  printed  by  Foxe.  It  is  stated  to  have  been 
 "  faithfully  translated  out  of  Latin  into  English ;"  and  is  given  as  from 
 the  "Foxe  MSS."  The  various  readings  found  in  tvpo  MSS.,  one  be- 
 longing to  Caius  College,  the  other  to  Emmanuel  College,  Cambridge, 
 are  designated  by  C  and  E,  respectively ;  and  those  portions  which,  in 
 the  main,  are  peculiar  to  the  protestation  given  in  the  text,  are  in- 
 closed in  brackets.] 
 
 [5  present  the  natural  body  of  Chi-ist,  conceived  of,  1684,  very 
 body,  C]  [6  the  appearances  of  bread,  1684.] 
 
 \J  after  consecration,  1684.] 
 
 [8  profitable  as  well  for  the  sins  of  the,  1684.] 
 
-2.52  BISIMITATIOX     AT    OXFOl^T), 
 
 To  these  I  answer : 
 
 1.  Concerning  the  first  conchision,  methhiketli  it  is  sot 
 forth  with  certain  new^  terms,  lately  found,  that  be  obscure, 
 and  do  not  sound  according  to  the  scripture^.  Nevertheless, 
 however^  I  understand  it,  thus  do  I  answer*,  although  not 
 without  peril  [of  my  life.]  I  say"',  That  there  is  none  other 
 presence  of  Christ  required  than  a  spiritual  presence;  and 
 -this  presence  is  sufficient  for  a  christian  man,  as  the  pre- 
 sence^ by  the  which  we  both  abide"  in  Christ,  and  Christ 
 in®  us,  to  the  obtaining  of  eternal  hfe,  if  we  persevere  [in 
 his  true  gospel.]  And  the  same^  presence  may  be  called'" 
 -a  real  presence",  [because  to  the  faithful  behevcr  there  i6 
 the  real,  or  spiritual  body  of  Christ :]  which  thing  I  here 
 rehearse  '^,  lest  some  sycophant  or  scorner  should  suppose  me, 
 with  the  anabaptist,  to  make  nothing  else  of  the  sacrament 
 but  a  bare  and  naked '^  sign.  As  for  that  which  is  feigned 
 of  many'*,  I,  for  my  part,  take  it""  for  a  papistical  invention. 
 And  therefore  I  think  it  utterly  to  be  rejected  [from  among 
 God's  children,  that  seek  their  Saviour  in  faith ;  and  be 
 taught  among  the  fleshly  papists,  that  will  be  again  under 
 the  yoke  of  antichrist.] 
 
 2.  Concerning  the  second  conclusion,  I  dare  be  bold  to 
 say,  that  it  hath  no  stay  nor  ground  of '^  God's  [holy]  word ; 
 but  is  a  thing  invented  and  found  out  by  man,  and  therefore 
 to  be  reputed  and  had  as  false'";  and,  I  had  almost  said,  as 
 the  mother  and  nurse  of  all'^  other  errors.     It  were  good  for 
 
 [1  new  found  terms,  1684.  C] 
 
 [2  speech  of  the  scriiJtui'e,  1684,  C] 
 
 [•"'  Ilowbeit,  howsoever,  1684,  C] 
 
 [^  thus  I  do  answer  plainly,  1G84.] 
 
 [^  I  answer,  I  say,  1684.]  [^  as  a  presence,  1684.] 
 
 [7  we  abide,  1684.]  [«  Chi-ist  abideth  in  us,  1684.]  ' 
 
 [9  this  same,  1684,  C]  [i<>  called  most  fitly,  1684,  C]   ■ 
 
 [11  real  presence,  that  is,  a  presence  not  feigned,  but  a  time  and  a 
 
 faithful  presence,  1684.] 
 [12  I  rehearse,  C] 
 
 [13  a  naked  and  a  bare,  1684,  bare  and  naked,  C] 
 [1*  many,  concerning  their  cori)oral  presence,  1684.] 
 [15  it  but  for,  1684,  C]  [ic  in  God's,  1684,  C] 
 
 [1"  to  be  taken  as  fond  and  false,  1684;  had  and  reputed,  C;  tO 
 
 be  rejected,  had  and  reputed  as  false,  E.] 
 [IS  of  the  other,  1684,  C] 
 
EET\YEIi:X     LATIMEU    AND    SMITH.  "Zoo 
 
 ,niy  masters  and  lords,  the  transubstantiators'^,  to  take  [better] 
 heed  [to  their  doctrme,]  lest  they  consph-e  with  the  Nesto- 
 rians.  For  [the  jSTestorians  deny  that  Christ  had  a  natural 
 body :  and]  I  cannot  see  how  the  papists  can^°  avoid  it : 
 [for  they  would  contain  the  natural  body  which  Christ  had, 
 (sin  excepted,)  against  all  truth,  into  a  wafer  cake.] 
 
 3.  The  third  conclusion,  as  I  understand  it,  seemeth^' 
 Subtilly  to  sow  sedition  against  the  offering  wliich  Christ  him- 
 self offered  for  us  in  his  own  person^^,  [and  for  all,  and 
 never  again  to  be  done ;]  according  to  [the  scriptures  wi'ittcn 
 in  God's  book.  In  wliich  book  read]  the  pithy  place  of  St 
 Paul^  [to  the  Hebrews,  the  9th  and  10th,]  where  he  saith  Heb.  ix.  x. 
 that  Christ  his  own  self  hath  made  a  perfect  sacrifice"'  for 
 our  sins^^  [and  never  again  to  be  done;  and  then  ascended 
 into  heaven,  and  there  sitteth  a  merciful  intercessor  between 
 God's  justice  and  our  sins;  and  there  shall  tarry  till  these 
 transubstantiators,  and  all  other  liis  foes,  be  made  his  foot- 
 stool :  and  this  offering  did  he  freely  of  liimself,  as  it  is 
 written  in  the  10th  of  John,  and  needed  not  that  any  man  Joim  x. 
 should  do  it  for  liim.]  I  will  speak  nothing  of  the  wonder- 
 ful presumptions-'^  of  man,  that  dare-"  attempt  this  thing  with- 
 out any  manifest  calhng  :  specially  that  which  intrudeth  to 
 the  overthrowing  and  fruitless-making  (if   not  wholly,   yet 
 
 [13  loi'ds  and  masters  of  the  transubstantions,  1684  ;  lords  and  mas- 
 ters transubstantiators,  C] 
 
 [20  I  do  not  see  how  they  can,  1684.  I  cannot  see  how  they 
 can  avoid  it.  The  Nestorians  deny  that  Clu'ist  had  a  true  natm-al 
 body,  C] 
 
 [-1  as  I  understand,  secmeth,  C] 
 
 [22  own  proper  person,  1684,  own  person,  C] 
 
 [23  that  pithy  place  of  St  Paul  to  the  Hebrews  where,  1684,  C] 
 
 [2^  purgation  of,  1684, — for,  C] 
 
 [25  And  afterward,  "  That  he  might,"  saith  he,  '■'  be  a  merciful  and 
 faithful  bishop,  concerning  those  things  which  are  to  be  done  with 
 God,  for  the  taking  away  of  our  sins."  So  that  the  expiation,  or 
 taking  away  of  our  sins,  may  be  thought  rather  to  depend  on  this,  that 
 Christ  was  an  offering  bishop,  than^  that  he  was  offered,  were  it  not 
 that  he  Avas  offered  of  himself;  and  therefore  it  is  needless  that  he 
 should  be  offered  of  any  other,  1684.] 
 
 [26  nothing  of  the  presumptiousness,  C] 
 
 [2T  to  dare  to,  1684.] 
 
 [•  rather  than,  C] 
 
254  DISPUTATION    AT    OXFORD, 
 
 partly)  of  the  cross  of  Christ'.  And  therefore  worthily  a 
 man  may  say  to  my  lords  and  masters  offerers  ^  By  what 
 authority  do  you  this  ?    And  who  gave  you  this  authority  ? 
 
 johniii.  Wlicu,  and  where  ^  ?  "A  man  cannot,"  saith  St  John*, 
 "take  any  thing  except  it  be  given  him  from  above:"  much 
 less,  then,  may  any  man  presume  to  usurp  any  honour,  be- 
 
 Heb.  V.       fore  he  be  called  thereunto"*. 
 
 1  John  ii.  Again  :  "  If  any  man  sin,"  saith  (St  John),  "  we  have," 
 
 saith  he,  not  a  masser,  nor  an  offerer"  upon  earth,  which  can 
 
 Heb.  vii.  sacrifice  for  us  at  mass ;  but  "  we  have,"  saith  he,  "  an  Advo- 
 cate [with  God  the  Father,]  Jesus  Christ  [the  righteous" 
 one  ;]  which  once  offered  himself  [for  us]  long  ago.  Of 
 which  offering  the  efficacy  and  effect  is  perdurable  for  ever. 
 So  that  it  is  needless  to  have  such  offerers.  [But  if  they 
 had  a  nail  driven  through  one  of  their  ears  every  time  they 
 offer,  as  Christ  had  four  driven  through  his  hands  and  feet, 
 they  would  soon  leave  offering.  Yet,  if  their  offering  did 
 not  bring  gains  withal,  it  should  not  be  so  often  done.  For 
 they  say.  No  penny,  no  2Jater  noster.']  What  meaneth  St 
 Cor.  ix.  Paul,  when  he  saith",  "  They  that  preach  the  gospel  shall 
 live  of  the  gospel  ?"  Whereas  he  should  [rather]  have  said. 
 The  Lord  hath  ordained,  that  they  that  sacrifice  at  mass, 
 should  live  of  the  sacrificing^.  [But  although  the  Holy 
 Ghost  appointed  them  no  living  for  their  mass-saying  in 
 God's  book,  yet  have  they  appointed  themselves  a  hving  in 
 
 \}  derogation  of  the  cross  of  Christ ;  for  it  is  no  base  nor,  E ;  a 
 manifest  vocation,  specially  in  that  it  tendeth,  making  fruitless,  1684; 
 specially  that  which  intrudeth  to  the  overthrowing  and  fruitless  mak- 
 ing, C  ;  cross  of  Christ,  for  truly  it  is  no  base  or  mean  thing  to  oflFer 
 Christ,  1684.] 
 
 [2  masters  the  oflferers,  1684  ;  masters  offerers,  C] 
 [3  Where  ?  When  ?  1684.  When  and  where  ?  C] 
 [1  the  Baptist,  1684,  C] 
 
 [5  be  thereunto  called,  1684  ;  called  thereunto,  C] 
 [s  masser  or  offerer  at  home,  1684 ;  an  offerer  at  home,  C] 
 \J  he  saith,  "They  that  seiTe  at  the  altar  are  partakers  of  the 
 altar  ?"    And  so  addeth,  "  So  the  Lord  hath  ordained  that  they  that 
 preach...  1684,  C] 
 
 [8  their  sacrificing,  that  there  might  be  a  living  assigned  to  our 
 sacrificers  now,  as  was  before  Christ's  coming  to  the  Jewish  priests, 
 1684;  our  sacrificers,  for  now  they  have  nothing  to  allege  for  their 
 living,  as  they  that  be  preachers  have,  C] 
 
BETWEEN     LATIMEU    AND    SMITH. 
 
 255 
 
 antichrist's  decrees.     For  1  am  sure,  if  God  would  have  had 
 a  new  kind  of  sacrificing  priest  at  mass,  then  he  or  some  of 
 his  apostles  would  have  made  some  mention  thereof  in  their 
 master  Christ's  will.    But  behke  the  secretaries  were  not  the 
 masser's  friends ;  or  else  they  saw  it  was  a  charge  without 
 profit.     It  must  needs  else  have  been  remembered  and  pro- 
 vided for,  as  there  was  a  living  provided  for  the  sacrificing 
 priests  before  Christ's  coming,  in  the  Jews'  times.]  ^  For  now 
 they  have  nothing  to  allege  for  [themselves,  that  is  to  say, 
 for"  their  sacrificing,   nor   for]   their  Hving ;    as   those  that 
 preach  the  gospel  have^      [For  Christ  himself,  after  he  had 
 suffered,  and  made  a  perfect  sacrifice  for  our  sins,  and  also 
 when  he  rose  again  to  justify  us,  commanded  his  disciples  to 
 go  preach  all  the  world  over,  saying,  "Whosoever  beheveth,  Matt.xxviii. 
 and  is  baptized,   shall  be  saved."     But  he  spake  never  a 
 word  of  sacrificing,  or  saymg  of   mass ;    nor  promised  the 
 hearers  any  reward,  but  among  the  idolaters,  with  the  devil 
 and  his  angels,  except  speedy  repentance  with  tears.     There- 
 fore, sacrificing  priests  should  now  cease  for  ever :    for  now 
 all  men  ought  to  offer  their  own  bodies  a  quick  sacrifice,  holy  Ro™-  ^"■ 
 and  acceptable  before  God.]     The  supper  of  the  Lord  was 
 instituted  to  provoke  us  to  thanksgiving'^,  [and  to  stir  us  up 
 
 [9  as  they  that  be  preachers  have.  So  that  it  appearcth,  that  the 
 sacrificing  priesthood  is  changed,  by  God's  ordinance,  into  a  preaching 
 priesthood ;  and  the  sacrificing  priesthood  should  cease  utterly,  saving 
 inasmuch  as  all  christian  men  are  sacrificing  priests,  1684  ;  sacrificing 
 priesthood  should  now  cease  for  ever,  forasmuch  as,  C,  E.] 
 
 [10  thanksgiving,  for  the  offering  which  the  Lord  himself  did  offer 
 for  us,  much  rather  than  that  our  offerers  shoidd  do  there  as  they 
 do*.  "Feed,"  saith  Peter,  "as  much  as  ye  may  the  flock  of  Christ ;" 
 nay  rather,  Let  us  sacrifice  as  much  as  we  may  for  the  flock  of  Christ. 
 If  so  be  as  the  matter  be  ^  as  men  now  make,  I  can  never  wonder 
 enough  that  Peter  would  or  could  forget  this  oflice  of  sacrificing,  which 
 at  this  day  is  in  such  price  and  estimation,  that*^  to  feed  is  almost 
 nothing  with  many.  K  thou  cease  from  feeding  the  flock,  how  shalt 
 thou  be  taken?  Tinily,  catholic  enough.  But  if  thou  cease  from 
 sacrificing  and  massing,  how  will  that  be  taken '^P  At  the  least,  I 
 warrant  thee,  thou  shalt  be  called  an  heretic.     And  whence,  I  pray 
 
 [»  much  more  than  our  offerers  should  do  there  as  such  do,  E.] 
 [ii  If  the  mass  be  as  now  men  make  it,  E.] 
 [c  estimation,  to  feed,  E.] 
 
 [i  be  taken?    I  warrant  thee,  thou  shalt  be  called  an  heretic.    And  whence  come 
 these  popish  jud^jments,  C] 
 
256  DlbPUTATlOX    AT    OXIORD, 
 
 Rev.  i.  by  preaching  of  the  gospel  to  remember  his  death  till  he' 
 Cometh  again,  according  to  his  commandment.  For  Christ 
 bade  Peter  feed  the  flock,  and  not  sacrifice  for  the  flock.]  I 
 can  never  wonder  enough,  that  Peter  [and  all  the  apostles] 
 ■would  forget  [thus  negligently]  the  office  of  sacrificing,  if 
 they  had  thought  it  necessary ;  seeing  that,  at  these  days, 
 it  is  had  in  such  price  and  estimation,  to  feed  the  flock  is 
 almost  nothing  with  many  :  for  if  you  cease  of  feeding,  you 
 shall  be  taken  for  a  good  catholic ;  but  if  you  cease  from 
 sacrificing  and  massing,  you  will  be  taken,  I  trow,  for  an 
 heretic,  [and  come  to  such  place  as  I  and  many  of  my  bre- 
 thren be  in  shortly.] 
 
 Thus,  lo  M  [I  have  wi'itten  an  answer  to  your  conclu- 
 sions, even  as  I  will  answer  before  the  majesty  of  our  Lord 
 and  Saviour  Jesus  Christ ;  by  whose  only  sacrifice  I  hope  to 
 possess  heaven.  Therefore  I  beseech  your  good  master- 
 ships to  take  it  in  good  part,]  as  I  have  done  it  with  great 
 pains,  having  no  man  to  help  me,  as  I  never  was  before 
 denied^  to  have.  O  sir,  you  may  chance  to  come  to  this 
 age  and  weakness,  that  I  am  of;  [and  then  you  would  be 
 loth  to  be  used  as  I  am  at  your  hands  ;  that  no  man  may 
 come  to  me,  to  help  me  for  any  need ;  no,  not  so  much  as  to 
 mend  my  hose  or  my  coat.  And  you  know,  that  he  that 
 hath  but  one  pair  of  hose,  had  need  sometime  to  have  them 
 mended.]  I  have  spoken  in  my  time  before  two  kings, 
 more  than  one^,  two,  or  three  hours  together  without  inter- 
 ruption :  but  now,  whcn^  [I  should  have  spoken  the  truth  out 
 
 you,  come  these  papistical  judgments  ?  Except  percliance  they  think 
 a  man  feedeth  the  flock  in  sacrificing  for  them ;  and  then  what  need- 
 eth  there  any  learned  pastors  ?  For  no  man  is  so  fooUsh  but  soon  he 
 may  learn  to  sacrifice  and  mass  it,  1684.] 
 
 [1  Thus  lo !  I  have  taken  the  more  pains  to  wTite,  because  I  re- 
 fused to  dispute,  in  consideration  of  my  debility ''  thereunto  ;  that  all 
 men  may  know  how  that  I  have  so  done,  not  without  great  pains,  1684; 
 of  debility  thereunto,  that  all  men  may  know  that  I  have  so  done,  not 
 without  a  just  cause.     I  beseech  your  good,  C] 
 
 [2  as  I  never  before  have  been  debarred  to  have,  C.  E.] 
 
 p  once,  1684  ;  more  than  two  or,  C] 
 
 [^  but  now  that  I  may  speak  the  tiiith  (by  your  leave)  I  could 
 not  be  suffered  to  declare  my  mind  before  you,  no  not  by  the  space, 
 1684,  C] 
 
 ["  perverse,  E.]  [^  uiiability,  llarl.  MS.] 
 
BETWEEN    LATIMER    AND    SMITH.  257 
 
 of  God's  book,  (for  that  I  ever  took  for  my  warrant,)] 
 I  could  (by  your  leave)  not  be  suffered  to  declare  my  faith 
 before  you,  [for  the  which,  God  wilhng,  I  intend  to  give  my 
 life,]  not  by  the  space  of  a  quarter  of  an  hour,  without 
 snatches,  [rages,]  revilings,  checks,  rebukes,  and  taunts,  such 
 as  I  never  heard  the  like^,  in  such  an  audience,  all  my  life 
 long.      Sui-e''  it  cannot  be,   but  I  have  made  some  heinous 
 
 [5  as  I  have  not  felt  the  like  in  such,  C  ;  heai'd  nor  felt,  E.] 
 
 [6  Surely  it  cannot  be  but  an  heinous  offence  that  I  have  given. 
 But  what  was  it^?  Forsooth,  I  had^  spoken  of  the  four  maiTOw-bones 
 of  the  mass.  The  which  kind  of  speaking  I  never  read*^  to  be  a  sin 
 against  the  Holy  Ghost :  I  could  not  be  allowed*^  to  shew  what  I 
 meant  by  my  metaphor.  But,  sir,  now,  by  your  favour,  I  will  shew 
 your^  mastership  what  I  mean. 
 
 The  first  is  the  poiiish  consecration ;  which  hath  been  called^  a 
 God's-body-making,  1684.  C.  E. 
 
 The  second  is,  transubstantiation. 
 
 The  third  is,  missal  oblation. 
 
 The  fourth,  adoration.        * 
 
 ^The  chief  and  principal  portions,  parts,  and  points  belonging,  or 
 incident  to  the  Mass,  and  most  esteemed  and  had  in  price  in  the 
 same,  I  call  "  the  marrow- bones  of  the  mass;"  which,  indeed,  you  by 
 force's  might,  and  violence  intrude'  in  sound  of  words,  in  some  of  the 
 scripture,  with  racking  and  cramping'',  injm-ing  and  wronging  the 
 same ;  but  else,  indeed,  plain  out  of  the  scripture,  as  I  am  thoroughly* 
 persuaded"* ;  although  in  disputation  I  could  novi^  nothing  do  to  per- 
 suade the  same  to  others" ;  being  both  unapt  to  study,  and  also  to 
 make  a  shew  of  my  former  study,  in  such  readiness  as  should  bo 
 requisite  to  the  same. 
 
 I  have  heard  much  talk  of  master  doctor  Weston,  to  and  fro  in  my 
 time;  but  I  never  knew  your  person,  to  my  knowledge,  till  I  came 
 before  you,  as  the  queen's  majesty's  commissioner.  I  pray  God  send 
 you  so  right  judgment,  as  I  perceive  you  have  a  great"  wit,  great 
 learning,  with  many  other  qualities !  God^  give  you  grace  ever  to  use 
 them,  and  ever  to  have  in  remembrance,  that  he  that  dwelleth  on  high 
 looketh  on  the  low  things  on  the  earth;  and  that  also  there  is  no 
 counsel  against  the  Lord ;  and  also  that  this  world  hath  been,  and  yet 
 isi  a  tottering  world !  and  yet  again,  that  though  we  must  obey  the 
 princes,  yet  that  hath  this  limitation,  namely,  in  the  Lord.   For  whoso 
 
 [•»  What  a  one  is,  C]  [b  I  have  freely,  E.]  [c  read  yet,  E ;  found  yet,  C] 
 
 ['1 1  could  not  then  be,  E;  be  suffered,  C]  ["  I  will  tell  you  what,  C] 
 
 [f  called  of  late,  E.]  [g  Meaning  by  marrow-bones  the  chief,  &c.  C] 
 
 [h  indeed  may  by  force,  C  ;  same,  which  by  force,  E.] 
 
 [i  violence  trace  and  intrude,  C]  [k  varking  and  vamping,  E.]  ['  truly.] 
 
 ["■  persuaded  to  the  same,  E.]  [n  persuade  to  others,  E.]  [»  good,  E.] 
 
 [pand,  E;  qualities;  and  ever  to  have  in  remembrance, C] 
 
 [l^VTIMER,   II.] 
 
 17 
 
258  DISPUTATION     AT    OXFORD. 
 
 offence.  Forsooth,  [I  tliiiik  it  be  this ;  I  have  spoken 
 against  the  mass,  and  did  ask,  if  their  god  of  the  altar  had 
 any  marrow-bones.  For  I  said  I  had  read  the  testament 
 over  seven  times,  since  I  was  in  the  prison,  with  great  deh- 
 beration ;  and  yet  I  could  never  find,  as  I  said  before,  in  the 
 sacrament  of  the  body  and  blood  of  Christ  (which  the  papists 
 call  the  sacrament  of  the  altar)  neither  flesh,  blood,  nor 
 bones,  nor  this  word  '  transubstantiation.'  And  because,  per- 
 adventure,  my  masters  (that  can  so  soon  make  Christ's  body 
 of  bread,  which  was  not  made,  but  conceived  by  the  Holy 
 Ghost  in  the  virgin's  womb,  as  God's  invaluable  word  doth 
 testify,  and  also  all  the  ancient  fathers)  might  say,  that  I 
 doted  for  age,  and  my  wits  were  gone,  so  that  my  words 
 were  not  to  be  credited ;  yet,  behold !  the  providence  of 
 God,  which  will  have  this  truth  known,  (yea,  if  all  men  held 
 their  tongues,  the  stones  should  speak.)  did  bring  this  to  pass 
 that  where  these  famous  men,  viz.  Mr  Cranmer,  archbishop 
 of  Canterbury,  ]\Ir  Ridley,  bishop  of  London,  that  holy 
 man,  Mr  Bradford,  and  I,  old  Hugh  Latimer,  were  imprisoned 
 in  the  Tower  of  London  for  Christ's  gospel  preaching,  and 
 for  because  we  would  not  go  a  massing,  every  one  in  close 
 
 doth  obey  them  against  the  Lord,  they^  be  most  pernicious  to  them, 
 and  the  greatest  adversaries  that  tliey  have''.  For  so  they  pi'ocure 
 God's  vengeance  upon  them,  if  God  only  be  the  ruler  of  things'^. 
 
 There  be  some  so  corrupt**  in  mind,  the  truth  being  taken  from 
 them,  that  they  think  gains  to  be  godliness :  great  learned  men,  and 
 yet  men  of  no  learning,  but  of  railing  and  raging^  about  questions 
 and  strife  of  words.  I  call  them  men  of  no  learning,  because  they 
 know  not  Christ,  how  much  else  so  ever  they  know.  And  on  this  sort 
 we  are  wont^  to  call  gi-eat  learned  clerks,  being  ignorant  of  Christ, 
 unlearned  men:  for  it  is  nothing  but  plain  ignorance  to  know  any 
 thing^  without  Christ ;  whereas  whoso  knoweth^  Christ,  the  same  hath 
 knowledge  enough,  although  in  other  knowledge  he  be  to  seek.  The 
 apostle  St  Paul  confesseth  of  himself  to  the  Corinthians',  that  he  did 
 know  nothing  but  Jesus  Christ  crucified.  Many  men  babble  many 
 things  of  Christ,  which  yet  know''  not  Christ :  but  pretending  Christ,  do 
 craftily  colour  and  darken  his  glory.  "  Depart  from  such  men,"  saith 
 the  apostle  St  Paul  to  Timothy.     1684.] 
 
 [«  the  same,  E.]  P  have,  and  affirm  otherwise,  C] 
 
 ['  if  so  be  that  God  be  the  captain  of  the  commonweal,  E.] 
 
 [<i  corrupted,  E ;  corrupt  of,  C]  ["  raTing,  E.] 
 
 [f  it  is  a  wont  to  call  g-reat  clerks,  E.]  [k  many  thing's,  E.] 
 
 [•>  if  a  man  know,  E ;  if  one  know,  C]  [' truth,  E.] 
 
 [}•  babble  much  of  Christ  whicli  know  not,  C] 
 
BETWEKX     LATIMER    AND    SMITH.  259 
 
 prison  from  other;  the  same  tower  being  so  full  of  other 
 prisoners,  that  we  four  were  thrust  into  one  chamber,  as  men 
 not  to  be  accounted  of,  (but,  God  be  thanked !  to  our  gi-eat 
 joy  and  comfort,)  there  did  we  together  read  over  the  new 
 testament  with  great  dehberation  and  painful  study  :  and  I 
 assure  you,  as  I  will  answer  [at]  the  tribunal  throne  of  God's 
 majesty,  we  could  find  in  the  testament  of  Christ's  body  and 
 blood  no  other  presence,  but  a  spiritual  presence  ;  nor  that 
 the  mass  was  any  sacrifice  for  sms :  but  in  that  heavenly 
 book  it  appeared  that  the  sacrifice,  which  Christ  Jesus  our 
 Redeemer  cUd  upon  the  cross,  was  perfect,  holy,  and  good  ; 
 that  God,  the  heavenly  Father,  did  require  none  other,  nor 
 that  never  again  to  be  done ;  but  was  pacified  with  that  only 
 omnisufficient  and  most  painful  sacrifice  of  that  sweet  slain 
 Lamb,  Christ  our  Lord,  for  our  sins.  Wherefore  stand  from 
 the  altar,  you  sacrileging  (I  should  have  said,  you  sacrificing) 
 priests  :  for  you  have  no  authority  in  God's  book  to  offer  up 
 our  Redeemer  ;  neither  will  he  any  more  come  in  the  hands 
 of  sacrificing  priests,  for  the  good  cheer  you  made  him  when 
 he  was  among  your  sworn  generation.  And  I  say,  you  lay 
 people,  as  you  are  called,  come  away  from  forged  sacrifices, 
 which  the  papists  do  feign  only,  to  be  lords  over  you,  and  to 
 get  money ;  lest  your  bodies,  which  are,  or  should  be  Christ's 
 temples,  be  false-witness  bearers  against  the  blood  of  our 
 redemption.  For  the  Holy  Ghost  had  promised  to  St  John 
 in  the  18th  of  the  Revelation,  that  if  you  come  from  them,  Rev.xviu. 
 you  get  none  of  their  plagues  ;  but  if  you  tarry  with  them, 
 you  have  spun  a  fair  thread  ;  for  you  shall  drinli  of  the 
 same  cup  of  God's  wrath  that  they  shall.  And  thereby  your 
 playing  at  main  chance,  you  bring  all  the  righteous  blood 
 that  wicked  Cain  hath  shed,  even  upon  your  own  heads. 
 Choose  you  now  whether  you  will  ride  to  the  devil  with 
 idolaters,  or  go  to  heaven  with  Christ  and  his  members,  by 
 bearing  the  cross. 
 
 jSTow  I  am  sure  this  speech  hath  offended  my  lords  and 
 masters  ;  and  I  have  marvel  at  it,  for  I  ask  none  other 
 question,  in  requiring  to  know  if  their  bread-god  had  flesh, 
 marrow  and  bones,  or  not,  as  our  dear  Redeemer  had,  and 
 as  they  affirm  and  set  forth  with  fire  and  fagot,  good 
 doctors,  I  warrant  you,  that  their  white  idol  (I  should  have 
 said  their  altar-god)  hath.  Therefore,  methinketh  they  are 
 angry  with  me  without  a  cause.      But  one  thing  this  trouble 
 
 17—2 
 
260  DISPUTATION    AT    OXFORD, 
 
 hath  brought  mc  unto ;  that  is,  to  bo  acquainted  with  Mr 
 Doctor  Weston,  whom  I  never  saw  before  ;  and  I  had  not 
 thought  he  had  been  so  groat  a  clerk.  For  in  all  king 
 Edward's  time  he  was  a  curate,  besides  Bishopsgate ;  and 
 held  him  well  content  to  feed  his  parishioners  with  the  doc- 
 trine that  he  now  calleth  heresy,  and  is  sent  from  the  queen 
 to  judge  us  of  the  same.  But  1  pray  God  send  him  a  more 
 merciful  judgment  at  the  hand  of  Christ,  than  we  receive  of 
 him !  And  I  would  ever  have  him,  and  all  those  that  be  in 
 Rome,]  to  remember,  that  he  that  dwelleth  on  high  looketh 
 on  the  things  upon  earth ;  and  also  that  there  is  no  counsel 
 against  the  Lord,  [as  St  Paul  saith ;]  and  that  the  world  has 
 and  ever  hath  been  a  tottering  world  ;  and  yet  again,  that 
 though  we  must  obey  the  princes,  yet  [are  we  limited,  how 
 far  ;  that  is,  so  long  as  they  do  not  command  things  against 
 the  manifest  truth.  But  now  they  do ;  therefore  wc  must 
 say  with  Peter  and  John,  "We  must  obey  God  before  man." 
 I  mean  none  other  resistance,  but  to  offer  our  hves  to  the 
 death,  rather  than  to  commit  any  evil  against  the  majesty  of 
 God,  and  his  most  holy  and  true  word.  But  this  I  say  unto 
 you,  if  the  queen  have  any  pernicious  enemy  within  her 
 realm,  those  they  be  that  do  cause  her  to  maintain  idolatry, 
 and  to  wet  her  sword  of  justice  in  the  blood  of  her  people, 
 that  are  set  to  defend  the  gospel :  for  this  hath  been  always 
 the  destructions  both  of  kings,  queens,  and  whole  common- 
 wealths ;  as  I  am  afraid  it  will  make  this  commonwealth  of 
 England  to  quake  shortly,  if  speedy  repentance  be  not  had 
 among  the  inhabitants  thereof.  But  you  cannot  say  but 
 that  you  have  had  warning  ;  and  therefore  take  heed  betimes, 
 and  be  warned  by  a  number  of  other  countries  that  have 
 forsaken  God's  knovfii  truth,  and  followed  the  lies  of  men. 
 If  not,  other  lands  shall  be  warned  by  you.  You  that  be  here 
 sent  to  judge  our  faith  be  not  learned  in  deed,  I  mean  not 
 a  right ;  be  not  right  because  you  know  not  Christ  and  his 
 pure  word.]  For  it  is  nothing  but  plain  ignorance  to  know 
 many  things  without  Christ  and  his  gospel.  St  Paul  saith, 
 "  that  he  did  know  notliing  but  Jesu  Christ  crucified." 
 Many  men  babble  much  of  Christ,  which  yet  know  not 
 Christ ;  but,  pretending  Christ,  do  craftily  cover  and  darken 
 his  glory.  [And,  indeed,  these  arc  meetest  men  to  dishonour 
 a  man,  that  seem  to  be  his  friend.]  Depart  from  such  men, 
 saith  the  apostle  Timothy. 
 
BETWEEN    LATIMER    AND    SMITH,  261 
 
 It  is  not  out  of  the  way  to  remember  what  St  Augustine 
 saith'  acjainst  the  Epistle  of  Petilianus  :  "Whosoever,"  saith  !'>''•"■;.<'•  e- 
 
 or  •"  contra  lit. 
 
 he,  "teacheth  any  thing  necessary'^  to  be  believed,  which  ^etiiian. 
 is  not  contained  in  the  old  and  new  Testament,  the  same 
 is  accursedl"  O  !  beware  of  that  curse'*,  [you  that  so  stoutly 
 set  forth  men''s  doctrines,  yea,  wicked  blasphemy  against  the 
 truth].  I  am  much  deceived,  if  Basilius^  have  not  such 
 like  words  :  "  Whatsoever,"  saith  he,  "  is  besides  the  holy 
 scripture,  if  the  same  be  taught  as  necessary"  to  be  believed, 
 the  same  is  sin."  0  !  therefore,  take  [good]  heed  of  this 
 sin !  There  be  some  that  speak  false  things,  more"  [pro- 
 fitable to  the  purse,]  and  more  like  the  truth,  than  the 
 truth  itself.  Therefore  St  Paul  giveth  a  watch-word  :  "  Let 
 no  man  deceive  you,"  saith  he,  "  with  probability  and  per- 
 suasions of  words*."  0  good  Lord !  [what  a  damnable  act 
 you  have  done  !]  You  have  changed  the  most  holy  com- 
 munion into  a  [wicked  and  horrible  sacrifice  of  idolatry  ;] 
 and  you  deny  to  the  lay  people  the  cup,  which  is  directly 
 against  God's  institution,  [which  saith,  "  Drink  ye  all  of 
 this."      And  where  you  should  preach  the  benefit  of  Christ's 
 
 {}  saith.  The  place  where,  I  now  well  remember  not,  except 
 it  be  against  the  epistle  of  Petilianus,  1684.] 
 
 [2  necessarily,  1G84.] 
 
 [3  Sive  de  Chiisto,  sive  de  ejus  ecclesia,  sive  de  quacunque  alia  re 
 quae  pertinet  ad  fidem  vitamque  nostram  .  ...  si  angelus  de  coelo  vobis 
 annunciaverit  prceterquam  quod  in  scripturis  legalibus  et  evangelicis 
 accepistis,  anathema  sit.     Con.  Litei'as  Petil.  in.  6.] 
 
 [■*  that  curse,  if  you  be  wise!  1G84.] 
 
 [5  The  martyr  probably  had  in  mind  Basil's  Sennon  jrepl  nia-reas. 
 Oper.  Tom.  ii.  p.  24.  Paris.  1722.  Edit.  Bened.] 
 
 [6  necessarily,  1684.]         [7  more  probable,  and  more  like,  1684.] 
 
 [8  "  But  what  mean  you,"  saith  one,  "  by  this  talk  so  far  from  the 
 matter?"  Well,  I  hope,  good  masters,  you  will  suffer  an  old  man  a 
 little  to  play  the  child,  and  to  speak  one  thing  twice.  O  Lord  God ! 
 you  have  changed  the  most  holy  communion  into  a  private  action,  and 
 you  deny  to  the  laity  the  Lord's  cup,  contrary  to  Christ's  command- 
 ment ;  and  ye  do  blemish  the  annunciation  of  the  Lord's  death  till  he 
 come.  For  you  have  changed  the  Common  Prayer  called,  "The  divine 
 Sen'ice,  with  the  Administration  of  the  Sacraments,"  from  the  vulgar 
 and  known  language,  into  a  strange  tongue,  contrary  to  the  Avill  of  the 
 Lord  revealed  in  his  word.  God  open  the  door  of  yom*  heart,  to  see 
 the  things  you  should  see  herein !  I  would  as  fain  obey  my  sovereign 
 as  any  in  this  realm ;  but  in  these  things  I  can  never  do  it  Avith  an 
 upright  conscience.     God  be  merciful  unto  us !     Amen.     1684.] 
 
262  DISPUTATION     AT    OXFORD, 
 
 death  to  the  people,  you   speak   to  the  wall   in  a  foreign 
 
 tongue.      God  open  the  door  of  your  heart,   that  you  may 
 
 once  have  a  more  care  to  enlarge  the  kingdom  of  God  than 
 
 your  own,  if  it  be  his  will ! 
 
 Thus  have  I  answered  your  conclusions,  as  I  will  stand 
 
 unto,  with  God's  help,  to  the  fire.    And  after  this  I  am  able 
 
 to  declare  to  the  majesty  of  God,  by  his  invaluable  word, 
 
 that  I  die  for  the  truth  :  for  I  assure  you,  if  I  could  grant 
 
 to  the  queen's  proceedings,  and  endure  by  the  word  of  God, 
 
 I  would  rather  live  than  die ;  but   seeing  they  be  directly 
 
 against  God's  word,  I  will  obey  God  more  than  man,  and  so 
 
 embrace  the  stake.  ^^     ,x  x 
 
 J3y  H.  L. 
 
 Weston : — "Then  you  refuse  to  dispute?  Will  you  here 
 then  subscribe?" 
 
 Latimer  : — "  No,  good  master ;  I  pray  you  be  good  to 
 an  old  man.  You  may,  if  it  please  God,  be  once  old,  as  I 
 am :  ye  may  come  to  this  age,  and  to  this  debility." 
 
 Weston  : — "Ye  said,  upon  Saturday  last,  that  ye  could 
 not  find  the  mass,  nor  the  marrow-bones  thereof,  in  your 
 books ;  but  we  will  find  a  mass  in  that  book." 
 
 Latimer  : — "  No,  good  master  doctor,  ye  cannot." 
 Weston  : — "  What  find  you  then  there  ?" 
 Latimer  : — "Forsooth,  a  communion  I  find  there." 
 Weston  : — "Which  communion,  the  first  or  the  last^  ?" 
 Latimer : — "  I   find  no  great  diversity  in  them  :  they 
 are  one  supper  of  the  Lord ;  but  I  like  the  last  very  well." 
 Weston  : — "  Then  the  first  was  naught,  bchke  ?"" 
 Latimer  : — "  I  do  not  well  remember  wherein  they  differ." 
 Dr  Weston  Westou  : — "  Tliou    cako-broad    and   loaf-bread    are   all 
 
 cavilleth 
 
 mme^oahe  °^^®  ^^^^^  J^^'  ^  ®  ^^^^  ^^  ^^^^  suppor  of  the  Lord ;  but  you 
 Lords  sup-  ^^,g  deceived  in  that,  for  they  had  done  the^  supper  before; 
 and  therefore  the  scripture  saith,  postquam  coenatum  est,  that 
 is,  "  After  they  had  supped."  For  ye  know,  that  St  Paul 
 findeth  fault  with  the  Corinthians,  for  that  some  of  them  were 
 drunken  at  this  supper ;  and  ye  know  no  man  can  be  drunken 
 at  your  communion." 
 
 [1  "By  this  first  and  second  communion,"  observes  F'oxc,  "the 
 doctor  meaneth  tlie  two  books  of  public  order  set  forth  in  king 
 Edward's  days ;  the  one  in  the  beginning,  the  other  in  the  hitter 
 end  of  his  reign."]  [2  their,  luG3.] 
 
BETWEEN     LATIMER    AND    SMITH.  263 
 
 Latimer : — "  Thefirstwas  called  CoenaJudaica, ihtii  is,  tlie  ccena  jutu- 
 Jewish  supper,  when  they  did  eat  the  paschal  lamb  together :  the 
 other  was  called  Coena  Dominica,  that  is,  the  Lord's  supper."    n.fnj^^'*" 
 Weston : — "  That  is  false,  for  Chrysostom  denieth  that ;  and  f  hrysost.  in 
 
 ...  ^  ^o''-  cap.  X. 
 
 St  Ambrose^  in  cap.  x.prioris  ad  Corinthios,  saith,  Mysteriuni 
 eucharistice  inter  coenandum  datum  non  est  coena  Dominica  ; 
 that  is,  '  That  the  mystery  of  the  sacrament,  given  as  they 
 were  at  supper,  is  not  the  supper  of  the  Lord.'  And  Gregory  Gregory 
 Nazianzen  saith  the  same :  Rursus  Paschoi  sacra  cum  disci- 
 pulis  in  coenaculo  ac  jwst  coenam  dieque  unica  ante  passionem 
 celehrat :  nos  vero  ea  in  orationis  domihus  et  ante  coenam  et 
 post  resurrectionem  peragimus* ;  that  is,  'Again  he  kept  the 
 holy  feast  of  passover  with  his  discij^les,  in  the  dining  chamber 
 after  supper,  and  one  day  before  his  passion  :  but  we  keep  it 
 both  in  the  churches  and  houses  of  prayer,  both  before  the 
 supper,  and  also  after  the  resurrection.'  And  that  first  sup- 
 per was  called  dydirr].     Can  you  tell  what  that  is  ?" 
 
 Latimer  : — "  I  understand   no  Greek.     Yet  I  think  it         ' 
 meaneth  charity." 
 
 Weston  : — "  Will  you  have  all  things  done  that  Christ 
 did  then?  Why,  then  must  the  priest  be  hanged  on  the 
 morrow.  And  Avhere  find  you,  I  pray  you,  that  a  woman 
 should  receive  the  sacrament  ?" 
 
 Latimer : — "  Will  you  give  me  leave  to  turn  my  book?  westonop- 
 
 ^  o  d  posed  in  his 
 
 I  find  it  in  the  eleventh  chapter  to  the  Corinthians.      1  trow  fammar. 
 
 A  I  tor.  XI. 
 
 these  be  the  words :  Prohet  autem  seipsum  homo,  &c.  I 
 pray  you,  good  master,  what  gender  is  homo  .^" 
 
 Weston  : — "  Marry,  the  common  gender." 
 
 Cole : — "  It  is  in  the  Greek  6  dvOpwiro^^.'''' 
 
 Harpsfield  : — "  It  is  di^tjp^,  that  is,  vir." 
 
 Latimer : — "  It  is  in  my  book  of  Erasmus'  translation, 
 Prohet  seipsum  homo,  &c." 
 
 Feckenham  : — "  It  is  Prohet  seipsum,  indeed,  and  there- 
 fore it  importeth  the  masculine  gender." 
 
 [3  Ostendit  illis  mysterium  eucharistise  inter  coenandum  celebratum 
 non  ccenam  esse.    Ambros.  Oper.  Tom.  ii.  Append,  col.  149.  c] 
 
 [•*  liaXiv  ixvaraywyf'i  to  ndaxa  rols  fxadrjTals  iv  vmpcioi  Ka\  fiera  Set- 
 TTVov,  Koi  Tvpo  fiias  roii  TraQilv  ij^epas'  ^fj-els  iv  npocrevxris  o'tKots  kol  irpo  rov 
 deiTtvov  Ka\  fifTa  ti)u  dvaa-Taaiv.    Oper.  Tom.  1.  p.  659.    Paris.  1630.] 
 
 [5  Both  these  statements  are  eiToneous.  The  reading  in  1  Cor. 
 xi.  28,  is  avdpamos.] 
 
264 
 
 mSPUTATIOX    AT    OXFORD, 
 
 Latimer  : — "  What  then  ?  I  trow  when  the  woman 
 touched  Christ,  he^  said,  Quis  tetigit  me  ?  Scio  quod  aliquis 
 me  teti(/it ;  that  is,  '  Who  touched  me  ?  I  know  that  some 
 man  touched  me.'" 
 
 Argument.  Westou  : — "  I  Will  bc  at  host  with  you   anon.    When 
 
 Christ  was  at  his  supper,  none  were  with  him  but  his  apostles 
 only.  J^rr/o,  he  meant  no  woman,  if  you  will  have  his-  in- 
 stitution kept." 
 
 re^re^emLlf  Latimer  : — "  In  the  twelve  apostles  was  represented  the 
 
 church"'"  "whole  church  ;  in  which  you  will  grant  both  men  and  women 
 to  be." 
 
 ■^^'eston  Weston  : — "  So  throuo;h  the  whole  heretical  translated 
 
 srarued  tlie      ,  .  ,  ?  „  . 
 
 nt'ter"*"™'"  "^'^^^  J^  novor  mako  mention  of  priest,  till  ye  come  to  the 
 putting  of  Christ  to  death.  Where  find  you  then  that  a  priest 
 or  minister  (a  minstrel  I  may  call  him  well  enough)  should  do 
 it  of  necessity  ?  " 
 
 Thsnameof         I^atimer  : — "A  minister  is  a  more   fit  name  for  that 
 
 inmi-ster 
 
 the  name  of"  ^ffice ;  for  the  name  of  a  priest  importeth  a  sacrifice." 
 ^"■'^^'-  Weston  : — "  Well,  remember  that  ye  cannot  find  that  a 
 
 woman  may  receive  by  scripture. — Master  opponent,  fall  to  it." 
 Smith : — "  Because  I  perceive  that  this  charge  is  laid 
 upon  my  neck  to  dispute  with  you,  to  the  end  that  the  same 
 may  go  forward  after  a  right  manner  and  order,  I  will  pro- 
 pose three  questions,  so  as  they  are  put  forth  unto  me.  And 
 first,  I  ask  this  question  of  you,  although  the  same  indeed 
 ought  not  to  be  called  in  question  :  but  such  is  the  condition 
 of  the  church,  that  it  is  always  vexed  of  the  wicked  sort.  I 
 ask,  I  say,  whether  Christ's  body  be  really  in  the  sacrament?" 
 master Lati-  Latimer  : — "I  trust  I  have  obtained  of  Mr  Prolocutor^ 
 
 mer  modestly 
 
 maketh  hini-  that  uo  mau  shall  exact  that  thins;  of  me  which  is  not  in  me. 
 
 self  unable  to  O 
 
 dispute.  ^nd  I  am  sorry  that  this  Avorshipful  audience  should  be 
 deceived  of  their  expectation  for  my  sake.  I  have  given  up 
 my  mind  in  writing  to  Mr  Prolocutor." 
 
 Smith : — "  Whatsoever  ye  have  given  up,  it  shall  be 
 registered  among-  the  acts." 
 
 Latimer  : — "  Disputation  requireth  a  good  memory.  Ast 
 abolita  est  mihi  memoria.  My  memory  is  gone  clean,  and 
 marvellously  weakened,  and  never  the  better,  I  wis,  for  the 
 prison." 
 
 [1  Christ  said,  15G3.]        [~  this,  15G3.]        [^  my  good  master,  1563.] 
 
BETWEF.N    LATIMKR    AND    SMITIf.  265 
 
 Weston  : — "  How  long  have  ye  been  in  prison  ?"" 
 Latimer  : — "  These  three  quarters  of  this  year." 
 Weston  : — "  And  I  was''  in  prison  six  years." 
 Latimer  : — "  The  more  pity,  sir\" 
 Weston : — "  How  long  have  you  been  of  this  opinion  ?" 
 Latimer : — "  It  is  not  long*^,  sir,  that  I  have  been  of 
 this  opinion."" 
 
 Weston  : — "  The  time  hath  been  when  you  said  mass 
 full  devoutly'." 
 
 Latimer  : — "  Yea,  I  cry  God  mercy  heartily  for  it." 
 Weston  : — "  AVhere  learned  you  this  newfangleness^  ?" 
 Latimer  : — "  I  have  long  sought  for  the  truth  in  this  Master  Lati- 
 matter  of  the  sacrament,  and  have  not  been  oi  this  mmd  past  fi^'cd  by  _ 
 
 '  ^  Dr  Cranmer  s 
 
 seven  years  :  and  my  lord  of  Canterbury ''s  book^  hath  espe-  ^'^^• 
 cially  confirmed  my  judgment  herein.     If  I  could  remember 
 all  therein  contained,  I  would  not  fear  to  answer  any  man  in 
 this  matter." 
 
 Tresham : — "  There    are    in    that    book    six    hundred 
 errors." 
 
 Weston : — "  You  were  once  a  Lutheran." 
 
 Latimer  : — "No.  I  was  a  papist :  for  I  never  could  per-  Thezeaiof 
 
 1  1      1    z'       1     1  •  •    •  -1  Master  Lati- 
 
 ceive  how  Luther  could  defend  his  opinion  without  transub-  ™er  some- 
 
 i  _  times  in 
 
 stantiation.  The  Tigurines  once  did  write  a  book  against  l°^i^^i  tf,e 
 Luther'",  and  I  oft  desired  God  that  he  might  live  so  long  to  ^"'eunnes. 
 make  them  answer." 
 
 Weston: — "Luther,   in  his  book  De   Privata  3fissa,  in  that  hook 
 said,  that  the  devil  reasoned  with  him,  and  persuaded  him  ^oth  not  dis- 
 
 '  •••  suade  liim  so 
 
 that  the  mass  was  not  good,  fol.  14.  Contigit  me,  &c.  Whereof  ™"?|' f™™^ 
 it  may  appear,  that  Luther  said  mass,  and  the  de"\al  dissuaded  ^h'^to  Sg" 
 him  from  it."  g^°n  for 
 
 Latimer  : — "  I   do   not  take   in  hand   here   to   defend  sJfch  temp- 
 Luther's   sayings  or   doings.      If  he   were  here,   he   would  times  happen 
 
 to  good  men. 
 
 defend  himself  well  enough,  I  trow".    I  told  you  before,  that 
 
 '[4  have  been,  1563.]     p  good  master,  15G3.]     [^  It  is  long-,  1563.] 
 [7  Ye  have  said  mass  at  Greemvich  full  devoutly,  1563,  Ilarl.  MS.] 
 [8  Then  they  hissed  and  clapped  their  hands  at  him.     Foxe.] 
 p  Answer  to  a   Crafty   and  Sophistical   Cavillation   devised    by 
 
 Stephen  Gardiner.     See  below,  p.  272.] 
 
 [10  See  Hospinian,  Historiaj  Sacramentarite,  &c.  Par.  2.  pp.  221, 
 
 et  seq.     Genev.  1681.] 
 
 [11  defend  himself,  I  trow,  15G3.] 
 
266  DISPUTATION'     AT    OXFORD, 
 
 I  am   not  meet    for  disputations.      1  pray  you,  read  mine 
 answer,  wherein  I  have  declared  ray  faith." 
 
 Weston : — "■  Do  you  bcHeve  this,  as  you  have  written  ?"" 
 
 Latimer  : — "  Yea,-  sir."" 
 
 Weston  : — "  Then  have  you  no  faitli." 
 
 Latimer  : — "  Then  would  I  be  sorry,  sir."''' 
 
 Tresham  : — "  It  is  written,  (John  vi.)  '  Except  ye  shalj 
 eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  shall 
 have  no  life  in  you:'  which ^  when  the  Capcrnaites  and 
 many  of  Christ''s  disciples  heard,  they  said,  '  This  is  a  hard 
 saying,'  &c.  Now,  that  the  truth  may  the  better  appear,  here 
 I  ask  of  you,  Avhether  Christ,  speaking  these  words,  did  mean 
 of  his  flesh  to  be  eaten  with  the  mouth,  or  of  the  spiritual 
 eating  of  the  same  ?" 
 
 Latimer  : — "  I  answer,  (as  Augustine  understandeth,) 
 that  Christ  meant  of  the  spiritual  eating  of  his  flesh." 
 
 Tresham  : — "  Of  what  flesh  meant  Christ  ?  His  true 
 flesh,  or  no  ?" 
 
 Latimer  : — "  Of  his  true  flesh,  spiritually  to  be  eaten,  in 
 the  supper,  by  faith,  and  not  corporally"." 
 
 Tresham  : — "  Of  what  flesh  mean  the  Capcrnaites  ?" 
 
 Latimer  : — "  Of  his  true  flesh  also ;    but  to    be   eaten 
 with  the  mouth." 
 Dr Tresham -s  Tresham  : — "  Tlicv,  as  ye  confess,  did  mean  his  true 
 
 argument  "       -i  i  a       i     r^^      •  ^  t 
 
 without  form  flgs^ii  to  bc   catcu^  witli  the  mouth.     And  Christ  also,  as  I 
 
 or  mood  con- 
 
 madvely  i^'"  ^^^^^^  provc,  did  spcak  of  the  receiving  of  his  flesh  with  the 
 ^^second     ji;iou|;h_     Lr(/o,  they  both  did  understand  it  of  the  eating  of 
 
 one  thing,  which  is  done  by  the  mouth  of  the  body.*" 
 
 Latitner: — "I  say,  Christ  understood  it  not  of  the  bodily 
 
 mouth,  but  of  the  mouth  of  the  spirit,  mind,  and  heart." 
 DrTresham  Treshani : — "  I  prove  the  contrarv,  that  Christ  under- 
 
 flieth  to  i  " 
 
 custom.  standeth  it  of  the  catino-  with  the  bodilv  mouth.  1  or  where- 
 as  custom  is  a  right  good  mistress  and  interpreter  of  things, 
 and  whereas  the  acts  put  in  practice  by  Christ  do  certainly 
 declare  those  things  which  he  first  spake;  Christ's  deeds* 
 in  his  supper,  where  he  gave  his  body  to  be  taken  with  the 
 mouth,  together  with  the  custom,  which  hath  been  ever  since  ^ 
 
 [1  Here  Tresliam  began  to  dispute  in  Latin.     Foxc] 
 
 [^  sacrainentally,  15G3.]  [•'  taken,  1563.] 
 
 [*  his  deed,  1563.]  p  used  from,  1563.] 
 
BETWEEN     LATIMER     AND    SMITH.  267 
 
 that  time,  of  that^  eating  which  is  done  with  the  mouth, 
 doth  evidently  infer  that  Christ  did  understand  his  words, 
 here  cited  of  me  out  of  John  vi.,  of  the  eating  with  the 
 mouth." 
 
 Latimer  : — "  He  ffave  not  his  body  to  be  received  with  The sacra- 
 
 o  t/  ^  inent  given 
 
 the  mouth,   but  he   gave  the  sacrament  of  his  body  to  be  {hebody°to''' 
 received  with'  the   mouth:  he  gave  the  sacrament  to  the^'"'*^- 
 mouth,  his  body  to  the  mind." 
 
 Tresham  : — "  But  my  reason  doth  conclude,  that  Christ 
 spake  concerning  his  flesh  to  be  received  with  the  corporal 
 mouth  :  for  otherwise  (which  God  forbid !)  he  had  been  a 
 deceiver,  and  had  not  been  offensive  to  the  Capernaites  and 
 his  disciples,  if  he  had  not  meant  in  this  point  as  they  thought 
 he  meant:  for  if  he  had  thought  as   you  do  feig-n,  it  had^"5^I}a' 
 
 O  «/  O    '  doth  Christ 
 
 been  an  easy  matter  for  him  to  have  said,    '  You  shall  not  those"word''sy 
 cat  my  flesh  with  your  mouth,  but  the  sacrament  of  my  flesh  ;'  sauh^?  "^^^ly 
 that  is   to  say,   ye  shall  receive  with   your  mouth  not  the  sj^ritand 
 thino;  itself,   but  the  flijure  of  the  thing-  •  and  thus  he  mie-ht  prometh  no- 
 
 .  .  .  .  thing"? 
 
 have  satisfied  them :  but  so  he  said  not,  but  continued  in  the 
 truth  of  his  words,  as  he  was  wont.  Therefore  Christ  meant 
 the  self-same  thing  that  the  Capernaites  did,  I  mean  concern- 
 ing the  thing  itself  to  be  received  with  the  mouth ;  videlicet, 
 that  his  true  flesh  is  truly  to  be  eaten  with  the  mouth. 
 Moreover,  forasmuch  as  you  do  expound  for  corpus  Christi, 
 *  the  body  of  Christ,'  sacraraentum  corporis  Christi,  '  the 
 sacrament  of  the  body  of  Christ,'  and  hereby  do  suppose  that 
 we  obtain  but  a  spiritual  union,  or  union  of  the  mind,  between 
 us  and  Christ ;  plain  it  is,  that  you  are  deceived  in  this 
 thing,  and  do  err  from  the  mind  of  the  fixthers :  for  they 
 afiirm  by  plain  and  express  words,  that  we  are  corporally  ^ 
 
 and  carnally  joined  together.  And  these  be  the  words  of 
 Hilary. :  Si  vere  igitur  carnem  corporis  nostri  Chf'istus  as- 
 sumpsit, et  vere  homo  ille  qui  ex  Maria  natus  fuit  Christus 
 est,  nos  quoque  vere  sub  mysterio  carnem.  corporis  sui  sumi- 
 mus,  et  2^€r  hcec  unum  erimus,  quia  Pater  in  eo  est,  et  ille 
 in  nobis :  quomodo  voluntatis  unitas  asseritur,  cum  natu- 
 ralis  per  sacramentum  p^roprietas  perfecte  sacramentum  sit 
 unitatis^.     '  Therefore,  if  Christ  did  truly  take  the  flesh  of 
 
 [6  the,  1563.]  [7  of,  1563.] 
 
 [8  De  Triiiitato,  Lib.  vin.  13.   Opcr.  col.  955.  Paris.  1693.  Edit. 
 Bencd.     Sec  Cranmer,  Park.  Soc.  Ed.  pp.  413.  4.] 
 
268  DISPUTATION     AT    OXFORD, 
 
 our  body  upon  him,  and  the  same  man  be  Christ  indeed,  which 
 was  born  of  Mary ;  then  we  also  do  receive  under  a  myS' 
 tery  the  flesh  of  his  body  indeed,  and  thereby  shall  become 
 one ;  because  the  Father  is  in  him,  and  he  in  us.  How  is 
 the  unity  of  will  afiirmed,  when  a  natural  propriety  by  the 
 sacrament  is  a  perfect  sacrament  of  unity  ^?'  Thus  far  hath 
 Hilary.  Lo !  here  you  see  how  manifestly  these  words  con- 
 mS'eha^ged  fouud  your  asscrtiou.  To  be  short,  I  myself  have  heard 
 conurryV^^-  you  prcachiug  at  Greenwich  before  King  Henry  the  Eighth, 
 thekinga^t^  wliorc  you  did  openly  aflirm,  that  no  christian  man  ought 
 to  doubt  of  the  true  and  real  presence  of  Christ's  body  in 
 the  sacrament,  forasmuch  as  he  had  the  word  of  scripture 
 on  his  side ;  videlicet,  Hoc  est  corpus  meum,  '  This  is  my 
 body :'  whereby  he  might  be  confirmed.  But  now  there  is 
 the  same  truth ;  the  word  of  scripture  hath  the  self-same 
 thing,  which  it  then  had.  Therefore  why  do  you  deny  at 
 this  present  that,  whereof  it  was  not  lawful  once  to  doubt 
 before  when  you  taught  it?" 
 
 Latimer: — "  AVill  you  give  me  leave  to  speak?" 
 Tresham : — "  Speak  Latin,  I  pray  you,  for  ye  can  do 
 it,  if  ye  list,  promptly  enough." 
 
 Latimer : — "  I  cannot  speak  Latin  so  long  and  so  large- 
 ly^. Mr^  Prolocutor  hath  given  me  leave  to  speak  English. 
 And  as  for  the  words  of  Hilary,  I  think  they  matter  not  so 
 much  for  you.  But  he  that  shall  answer  the  doctors,  had  not 
 need  to  be  in  my  case,  but  should  have  them  in  a  readiness, 
 Meiancthon-s  and  kuow  their  purpose.      jNIelancthon  saith,  "  If  tlie  doctors 
 
 judgment  of  ^        ^ 
 
 the^oid  doc-  i^Q^^  foreseen  that  they  should  have  been  so  taken  in  this  con- 
 troversy, they  would  have  written  more  plainly  \" 
 Argument.  Smith  : — "  I  will  rcduco  the  words  of  Hilary  into  the 
 
 form  of  a  syllogism. 
 Da-^     '  Such  as  is  the  unity  of  our  flesh  with  Christ's  flesh, 
 
 such,  yea  greater,  is  the  unity  of  Christ  Avith  the 
 
 Father. 
 ?/-•'      '  But  the  unity  of  Christ's  flesh  with  ours  is  true  and 
 
 substantial. 
 sr\      '  Ergo,  The  unity  of  Christ  with  the  Father  is  true 
 
 and  substantial.' " 
 
 [1  Propriety  is  a  sacrament  of  unity  poifectly  by  the  sacrament,  1563.] 
 [2  large,  ITjCS.]         [^  my  good  master,  15G3.]         ['  plainer,  15G3.] 
 p  Not  in  15G3.    Sec  Ridley's  "Works,  p.  197,  note  1.    Park.  See.  Ed.] 
 
BETWEEN    LATIAIER    AND    SMITH.  269 
 
 Latimer  : — "  I  understand  you  not." 
 
 Seaton  : — "  I  know  your  learning  well  enough,  and  how  Dr  seaton 
 subtle  ye  be  :  I  will  use  a  few  words  with  you,  and  that  out  against  Mr 
 
 mi  1  1     m  1  Latimer  out 
 
 of  Cyprian,  De  coena  Domini:    'The   old  Testament  doth  "fcyprian. 
 forbid  the  di'inking  of  blood :  the  noAV  Testament  doth  com- 
 mand the  drinking  and  tasting  of  blood".'    But  where  doth  it 
 command  the  drinldng  of  blood  ? " 
 
 Latimer: — "In  these  words,  Bihite  ex  hoc  omnes ; 
 i.e.  *  Drink  ye  all  of  this.'  " 
 
 Seaton : — "  Then  we  taste  true  blood." 
 
 Latimer : — "  We  do  taste  true  blood,  but  spiritually ; 
 and  this  is  enough." 
 
 Seaton : — "  Nay,  the  old  and  new  Testament  in  this  do 
 differ^ :  for  the  one  doth  command,  and  the  other  doth  for- 
 bid, to  drink  blood." 
 
 Latimer  : — "  It  is  true  as  touching  the  matter  ;  but  not 
 as  touching  the  manner  of  the  thing." 
 
 Seaton : — "  Then  there  is  no  difference  between  the 
 drinking  of  blood  in  the  new  Testament,  and  that  of  the  old  ; 
 for  they  also  drank  spiritually." 
 
 Latimer  : — "  And  we  drink  spiritually  also  ;  but  a  more 
 precious  blood." 
 
 Weston: — "Augustine^,  upon  the  45th  Psalm,  saith : 
 '  Drink  boldly  the  blood  which  ye  have  poured  out.'  Ergo, 
 it  is  blood." 
 
 Latimer : — "  I  never  denied  it,  nor  ever°  will  I  go  from 
 it,  but  that  we  drink  the  very  blood  of  Christ  indeed,  but 
 spiritually;  for  the  same  St  Augustine'"  saith,  Crede,  et  man- 
 ducasti,  '  Beheve,  and  thou  hast  eaten.'  " 
 
 Weston: — "Nay,  Credere  non  est  bibere  nee  edere;  'To 
 beheve  is  not  to  drink  or  eat.'  You  will  not  say,  'I  pledge 
 you,'  when  I  say,  '  I  beheve  in  God.'  Is  not  manducare, 
 '  to  eat,'  in  your  learnmg,  put  for  credere,  '  to  believe  ?'  " 
 
 ■  [6  Lex  quippe  esum  sanguinis  prohibet,  evangelium  prsecipit  ut 
 bibatur.     But  the  treatise  is  spurious.] 
 
 ["  By  that  reason  the  old  and  new  Testament  should  not  differ,  but 
 should  be  contrai-y  one  from  the  other,  which  cannot  be  true  in  natural 
 or  moral  precepts.     Foxe.] 
 
 [8  Opera,  Tom.  iv.  prim.  par.  col.  300.  Antwerp,  1700.  Edit. 
 Bened.]  [9  never  will  go,  1563.] 
 
 [10  In  Evang,  Johau.  Tract,  xxv.  Opera,  Tom.  in.  col.  354.  Ant- 
 werp, 1700  ] 
 
270  DISPUTATION'     AT    OXFORD, 
 
 Latimer: — "  Yes,  sir'." 
 
 Weston  : — "  1  remember  my  Lord  Chancellor"  demanded 
 master  Hooper  of  these  questions,  Whether  edere"^,  '  to  eat,' 
 were  credere,  '  to  believe  ;'  and  altare,  '  an  altar,'  were  Christ, 
 in  all  the  scripture,  &c. :  and  he  answered,  '  Yea.'  Then  said 
 my  Lord  Chancellor,  '  Why  then,  Hahemus  altare  de  quo  non 
 licet  edere^ ;  i.e.  We  have  an  altar  of  which  it  is  not  lawful 
 to  eat,  is  as  much  to  say,  as  Hahemus  Christum,  in  quo  non 
 licet  credere;  i.e.  We  have  a  Christ,  in  whom  we  may  not 
 behevc.' " 
 
 Tresham : — "'Believe,  and  thou  hast  eaten,'  is  spoken 
 of  the  spiritual  eating." 
 
 Latimer : — "  It  is  true,  I  do  allow  your  saying  ;  I  take- 
 it  so  also." 
 
 Weston : — "  We  are  commanded  to  drink  blood  in  the 
 new  law.      Ergo,  it  is  very  blood." 
 
 Latimer : — "  We  drink  blood,  so  as  appertaineth  to  us 
 to  drink  to  our  comfort,  in  sacramental  wine.  We  drink 
 blood  sacramentally  :  he  gave  us  his  blood  to  drink  spiritually : 
 he  went  about  to  shew,  that  as  certain  as  we  drink  wine,  so 
 certainly  we  drink  his  blood  spiritually." 
 
 Weston : — '•'  Do  not  you  seem  to  be  a  papist,  which  do 
 bring  in  new  words,  not  found  in  scripture  ?  Where  find  you 
 that  sacramentaliter,  'sacramentally,''  in  God''s  book?" 
 
 [1  The  edition  of  1684,  and  other  editions  of  Foxe,  erroneously 
 read  as  follows : 
 
 Weston.  "  Nay,  credere  non  est  bibere  nee  edere,  '  to  believe  is  not  to 
 drink  or  eat.'  You  will  not  say  '  I  pledge  you,'  when  I  say,  '  I  believe 
 in  God'." 
 
 Latimer.  "  Is  not  mandiicare,  '  to  cat,'  in  your  leai-ning,  put  for 
 credere,  'to  believe'?" 
 
 Weston.     "  I  remember,  my  lord  chancellor,  &c." 
 
 The  reading  given  in  the  text  is  that  of  the  edition  of  1563,  and  of 
 the  Harleian  MS.  422,  Art.  16.] 
 
 [2  Stephen  Gardiner,  Bishoj)  of  Winchester.] 
 
 [3  edere  in  some  places  is  taken  for  credere ;  but  that  in  all  places 
 it  is  so  taken,  it  followeth  not.     Foxe.] 
 
 [4  This  place  of  the  Hebrews  alludeth  to  the  old  sacrifice  of  the 
 Jews,  who,  in  the  feast  of  the  propitiation,  the  tenth  day,  used  to  carry 
 the  flesh  of  the  sacrifice  out  of  the  tents  to  be  burnt  upon  the  altar 
 without,  because  none  of  them  which  served  in  the  tabeiTiacle  should 
 eat  thereof:  only  the  blood  was  carried  by  the  high  priest  into  the 
 holy  place.     Foxe.] 
 
BETWEEV    LATIMER    AND    SMITH.  2/1 
 
 Latimer : — "  It  is  necessarily  gathered  upon  scripture." 
 [I  was  in  a  thing,  and  have  forgotten  it^] 
 
 Weston : "  The  old  Testament  doth  forbid  the  tasting 
 
 of  blood,  but  the  new  doth  command  it." 
 
 Latimer : — "  It  is  true,  not  as  toucliing  the  thing,  but 
 as  touching  the  manner  thereof." 
 
 Weston  : — "  Hear,  ye  people,  this  is  the  argument : — 
 
 "  That  which  was  forbidden  in  the  old  Testament,  is  com- 
 manded in  the  new. 
 
 "  To  drink  blood  was  forbidden  in  the  old  Testament,  and 
 
 commanded  in  the  new. 
 
 "  Liyo,  it  is  very  blood  that  we  drink  in  the  new^" 
 Latimer : — "  It  is  commanded  spiritually  to  be  drunk. 
 I  grant  it  is  blood  drunk  in  the  new  Testament,  but  we  re- 
 ceive it  spiritually." 
 
 Pie : "  It    was    not  forbidden    spiritually  in    the   old 
 
 law." 
 
 Latimer  : — "  The  substance  of  blood  is  drunk ;  but  not 
 
 in  one  manner." 
 
 Pie : "  It  doth  not  require  the  same  manner  of  drink- 
 ing." 
 
 Latimer : — "  It  is  the  same  thing,  not  the  same  manner, 
 I  have  no  more  to  say." 
 
 ^°  Here  Weston  cited  the  place  of  Chrysostom,  of 
 Judas's  treason:  O  Judm  dementia!  Ille  cum  Judms 
 triginta  denariis  paciscebatur,  ut  Christum  venderet,  et 
 Christus  ei  samjuinem.,  quern  vendidit,  offer ehat ;  that  is, 
 "'  O  the  madness  of  Judas !  He  made  bargain  with  the  Jews 
 for  thirty  pence  to  sell  Christ,  and  Christ  offered  him  his 
 blood,  which  he  sold'." 
 
 [5  Supplied  from  the  edition  1563,  and  Harl.  MS.] 
 [6  H  This  argument,  because  the  major  thereof  is  not  universal,  is 
 not  formal,  and  may  well  he  retorted  against  Weston,  thus: 
 Ce-      "No  natm-al  or  moral  thing,  forbidden  materially  in  the  old 
 
 Testament,  is  commanded  in  the  new. 
 la-       "  To  drink  man's  natural  blood  is  forbidden  materially  in  the 
 
 old  Testament. 
 rent.    "  Ergo,  To  drink  man's  natural  blood  materially  is  not  com- 
 manded in  the  new."] 
 [7  'Q  ti;?  tov  Xpia-Tov  (])i\avdpa>Trias,  «  ttjs  tov  'lovda  TrapanXrj^las,  w 
 Trjs  uavias'  6  fiev  yap  (truikr^aiv  avrov  rpiaKovra  Srjvapioiv'    6  Xpiaros  oe 
 
l^'l  DISPUTATION     AT    OXFORD, 
 
 Latimer  : — "  I  grant  he  offered  Judas  his  blood,  which 
 he  sold,  but  in  a  sacrament." 
 
 Weston  : — "  Because   ye   can   defend   your   doctors  no 
 better,  ye  shall  see  how  worshipful  men  ye  hang  upon ;  and 
 one  that  hath  been  of  your  mind  shall  dispute  with  you. 
 wri|hrurged  M.  Cartwi-ight,  I  pray  you,  dispute." 
 
 to  duspute.  Cartiuright : — "  Reverend  father,  because  it  is  given  me 
 
 in  commandment  to  dispute  with  you,  I  will  do  it  gladly. 
 But  first  understand,  ere  we  go  any  further,  that  I  was  in  the 
 same  error  that  you  are  in ;  but  I  am  sorry  for  it,  and  do 
 confess  myself  to  have  erred.  I  acknowledge  mine  offence, 
 and  wish  and  desire  God  that  you  also  may  repent  with  me." 
 
 Latimer : — "  Will  you  give  me  leave  to  tell  what  hath 
 caused  Mr  Doctor  to  recant  here  ^  ?  It  is  pcen«  ler/is,  the 
 pain  of  the  law,  which  hath  brought  you  back^,  and  converted 
 you  and  many  more :  the  which  letteth  many  to  confess  God. 
 And  this  is  a  great  argument,  there  are  few  here  can  dis- 
 solve it." 
 ufrnrth tohis  Cartivrig/it : — "  This  is  not  my  case  :  but  I  will  make 
 you  this  short  argument,  by  which  I  was  converted^  from 
 mine  errors : — 
 
 "  If  the  true  body  of  Christ  be  not  really  in  the  sacra- 
 ment, all  the  whole  church  hath  erred  from  the  apostles'  time  ; 
 
 "  But  Christ  would  not  suffer  his  church  to  err  : 
 
 "  Ergo,  it  is  the  true  body  of  Christ." 
 
 Latimer : — "  The  popish  church  hath  erred,  and  doth 
 err.  I  think,  for  the  space  of  six  or  seven  hundred  years 
 there  was  no  mention  made  of  any  eating  but  spiritually  :  for 
 before  these  five  hundred  years,  the  church  did  ever  confess 
 a  spiritual  manducation.  But  the  Romish  church  begat  the 
 error  of  transubstantiation.  My  lord  of  Canterbury's  book 
 handleth  that  very  well,  and  by  him  I  could  answer  you  if  I 
 hadhim^" 
 
 KOL  fieTo.  TDVTO  ov  TTapTjTTjO'aTO  alro  to  ai/ia  to  Tvpadeu  8ovvat  els  a(j)faiv 
 
 afiapriwv  tm  Trenpa<(')Ti,  e't'-ye  rjBiXrjae.      Opcr.   Tom.   II.    p.   383.    Paris. 
 
 1718.  Edit.  Bened.] 
 
 \}  persuaded  Mr  doctor  to  recant  here,  15G3.] 
 
 [2  brought  you  and  converted  you  back,  1563.] 
 
 [3  See  Dr  Wordsworth's  note,  Eccles.  Biogr.  ii.  p.  600,  3rd  Edit.] 
 
 \}  See  Cranmcr,  Answer  to  Gardiner,  pp.  01,  ct  scq.    Park.  Soc 
 
 Edit.] 
 
 old  error 
 
BETWEEN     LATIMER    AND    SMITH.  !i  /  J 
 
 CaHwright : — "  Linus  and  all  the  rest  do  confess  the 
 body  of  Christ  to  be  in  the  sacrament :  and  St  Augustine  also, 
 upon  the  98th  psalm\  upon  this  place,  Adorate  scabellum 
 pedum,  SfC,  granteth  it  is  to  be  worshipped." 
 
 Latimer : — "  [I  do  not  say  that  the  doctors  did  err''.] 
 We  do  worship  Christ  in  the  heavens,  and  we  do  worship 
 him  in  the  sacrament ;  but  the  massing  worship  is  not  to  be 
 used." 
 
 Smith : — "  Do  you  think  that  Cyril  was  of  the  ancient 
 church  ?  " 
 
 Latimer  : — "  I  do  think  so." 
 
 Smith: — "He  saith,  'That  Christ  dwelleth  in  us  corpo- cyrii.  in  Joh. 
 
 '  _  _       A         Lib.  X.  c.  13. 
 
 rally,'    These  be  Cyril's'''  words  of  the  mystical  benediction."" 
 
 Latimer : — "That  'corporally'  hath  another  understand- 
 ing than  you  do  grossly  take  it." 
 
 ^  Cyril  saith,  that  Christ  dwelleth  corporally  in  us,  but 
 he  saith  not  that  Christ  dwelleth  corporally  in  the  bread. 
 Which  dwelhng  of  Christ  in  us  is,  as  our  dwelling  is  also 
 in  Christ,  not  local  or  corporal,  but  spiritual  and  heavenly. 
 "  Corporally,"  therefore,  is  to  be  taken  here  in  the  same 
 sense  as  St  Paul  saith,  the  fulness  of  divinity  to  dwell  in 
 Christ  corporally ;  that  is,  not  hghtly  nor  accidentally,  but 
 perfectly  and  substantially,  with  all  his  virtue  and  power,  &c., 
 and  so  dwelleth  corporally  in  us  also. 
 
 [Here  Smith  repeateth  these  words  of  Cyril :  per  com- 
 munionem  coiyoris  Christi  habitat  in  nobis  Christus  cor- 
 poraliter ;  that  is,  "  by  the  communicating  of  the  body  of 
 Christ  Christ  dwelleth  in  us  corporally."] 
 
 [5  Invenio  quomodo  sine  impietate  adoretur  terra,  sine  impietate 
 adoretur  scabellum  pedum  ejus.  Suscepit  enim  de  terra  ten-am,  quia 
 caro  de  terra  est,  et  de  came  Maria?  camem  accepit.  Et  quia  in  ipsa 
 carne  hie  ambulavit,  et  ipsam  carnem  nobis  manducandam  ad  salutem 
 dedit;  nemo  autem  illam  carnem  manducat,  nisi  prius  adoraverit. 
 Oper.  Tom.  tv.  col.  799.  Antverp.  1700,  Edit.  Bened.  It  is  hardly- 
 necessary  to  obseiTe,  that  no  writings  of  Linus  are  extant.] 
 
 [6  Supplied  from  1563,  and  Harl.  MS.] 
 
 ['  dp'  ov-)(i  KoX  (TOifiaTiKcis  (voiKi^ovcra  rov  Xpiarov  rfj  fiede^fi  Koi 
 Koivcovia  TTJs  dyias  avrov  aapKos ;  CjTil.  Alexandr.  Oper.  Tom.  iv. 
 p.  862,  Lutetiee,  1638.  See  also  Cranmer,  De  prcesentia  Christi,  &c. 
 p.  71,  Park.  Soc.  Edit,  where  the  bearing  of  this  citation  is  ex- 
 plained.] 
 
 1_LATIMER,  II.J 
 
The  im 
 modest  be- 
 
 27 4f  DISPUTATION'    AT    OX  FORD, 
 
 Latimer  : — "  The  solution  of  this  is  in  my  lord  of  Can- 
 terbury's book." 
 
 Smith : — "  Cyril  was  no  papist,  and  yet  these  be  his 
 words  :  '  Christ  dweUeth  in  us  corporally:'  but  you  say,  he 
 dwelleth  in  us  spiritually." 
 
 Latimer : — "  I  say,  both  ;  that  he  dwelleth  in  us  both 
 corporally  and  spbitually,  according  to  liis  meaning :  spiritu- 
 ally by  faith,  and  corporally  by  taking  our  flesh  upon  him* 
 For  I  remember  I  have  read  this  in  my  lord  of  Canterbury's 
 book»." 
 
 Weston : — "  Because-  your  learning  is  let  out  to  farm, 
 
 thil'jrck"^    and  shut  up  in  my  lord  of  Canterbury's  book,  I  will  recite 
 
 be"nofed? '°  uuto  you  a  placo  of  St  Ambrose^,  De  apparatione  ad  missam, 
 
 where  he  saith  :    Videmus  principem  Sacerdotem  ad  nos  ve~ 
 
 nientem  et  qferentem  sanguinem,  &c.  that  is,  'We  see  the  chief 
 
 priest  coming  unto  us,  and  offering  blood,'  &c.    Likewise  both 
 
 chrysos.  de    Augustino  ou  Psalm  xxxviii*,  and  Chrysostom,  Concerning  the 
 
 incompren.      ^       ~  _  '  d  '  o 
 
 Dei  natura.    incomprehensible  nature  of  God^,  say,  Non  solum  homines,  &c." 
 Latimer : — "  I  am   not   ashamed  to  acknowledge  mine 
 ignorance ;  and  these  testimonies  are  more  than  I  can  bear 
 away." 
 
 Weston : — "  Then  you  must  leave  some  behind  you,  for 
 lack  of  carriao;e." 
 Chrysostom  Latimer  : — "  But  for  Chrysostom,  he  hath  many  figurative 
 
 full  of  figura-  ,.,,..  ,  -iix 
 
 live  speeches  specclies  and  emphaticai  locutions  in  many  places  ;  as  in  that 
 
 and  emphati-     ^  ■■•  •it-ii*i 
 
 cai  locutions,  wliicli  you  liavo  now  recited  :  but  he  saith  not,  '  For  the  quick 
 and  the  dead;'  he  taketh  the  celebration  for  the  sacrifice." 
 Weston : — "  You  shall  hear  Chrysostom^  again,  upon 
 
 [1  Cranmer,  De  prcesentia  Christi,  &c.  pp.  71,  72,  and  Answer  to 
 Gardiner,  pp.  54,  55,  93,  et  seq.  Park.  Soc.  Edit.] 
 
 [2  For  because,  1563.] 
 
 [3  The  spurious  tract,  Precationes  ad  missayn  prcpparantes,  seems 
 to  be  here  intended.] 
 
 [^  Probably  for  Psal.  xxxiii.  Ferebatui-  Chi-istus,  &c.,  that  being 
 the  passage  usually  cited  by  Romanists.  August.  Oper.  Tom.  iv.  col. 
 160.    Antverp.  1700,  Edit.  Bened.] 
 
 [5  ovK  avdpcoTToi  fiovoi  ^oSxTt.  rr]V  (fypiKabearaTTju  eKeivrjv  ^orjv,  aWa 
 Koi  iryyekoi  Tvpocriv'nvTovcn  tw  dftnroTj),  Koi  a/j;^ayyeXot  deovrai'  k.  t.  X. 
 Chrysos.  Oper.  Tom.  i.  p.  470,  Paris.  1718.  Edit.  Bened.] 
 
 [0  ri  \iyeis ;  iv  x^paiv  rj  dvcria,  kol  -rravTa  TrpocrKeiTai  TjiTpemcrfxeva. 
 Oper.  Tom.  ix.  p.  176.  Paris.  1731.  Edit.  Bened.] 
 
BETWKEN    LATIMER    AXD    SMITH.  2(0' 
 
 Acts  ix,,  Quid  dicis  ?  Hostia  in  manibus  sacerdotis,  &c. :  ^^^- '«» 
 He  doth  not  call  it  a  cup  of  wine." 
 
 Latimer : — "  Ye  have  mine  answer  there  with  you  in  a 
 paper :  and  yet  he  calleth  it  not  propitiatorium  sacrificium, 
 that  is,  a  propitiatory  sacrifice." 
 
 Weston: — "You  shall  hear  it  to  be  so;  and  I  bring 
 another  place  of  Clirysostom  out  of  the  same  treatise',  Non 
 temere  ab  apostolis  est  institutum,  &c." 
 
 Latimer : — "  He  is  too  precious  a  thing  for  us  to  offer ; 
 he  offereth  himself" 
 
 Weston  : — "  Here,  in  another  place  of  Chrysostom  to  the 
 people  of  Antioch,  Horn.  69,  and  also  to  the  PhiHppians^  hechrysos.ad 
 saith,  'there  should  be  a  memory  and  sacrifice  for  the  dead.'"     no^^m 
 
 Latimer  : — "  I  do  say,  that  the  holy  communion  beareth 
 the  name  of  a  sacrifice,  because  it  is  a  sacrifice  memorativc." 
 
 Weston  : — "  How  say  you  to  the  sacrifice  for  the  dead?" 
 Latimer : — "  I  say  it  needeth  not,  or  it  booteth  not." 
 
 Weston: — "Augustine,  in  his  Enchiridion^,  the  110th  August.^En. 
 chapter,  saith  :  Non  est  negandum  defunctorum  animos  pie- 
 tate  suorum  viventium  relevari,  quum  p)ro  illis  sacrificium 
 MediatoHs  offertur;  this  is,  'AYe  must  not  deny  that  the  souls 
 of  the  dead  are  reheved  by  the  devotion  of  their  friends 
 which  are  hvino:,  when  the  sacrifice  of  the  Mediator  is  offered 
 for  them.'  Where  he  proveth  the  verity  of  Christ's  body, 
 and  pravino;  for  the  dead.    And  it  is  said,  that  the  same  Au-  Augustine 
 
 1       t/       O  ^  '  falsely  belied 
 
 gustine  said  mass  for  his  mother."*"*  fo/hls™^^* 
 
 Latimer : — "  But  that  mass  was  not  like  yours ;  wliich  ^otiier. 
 thing  doth  manifestly  appear  in  his  writings,  which  are  against 
 it  in  every  place.     And  Augustine  is  a  reasonable  man ;  he 
 reqmi'eth  to  be  believed  no  farther  than  he  bringeth  scripture 
 for  his  proof,  and  agreeth  with  God's  word. 
 
 Weston : — "  In  the  same  place  he  proveth  a  propitiatory  ,^'Jf^,^J^,P|'j^h- 
 sacrifice,  and  that  upon  an  altar,  and  no  oyster-board."  elmnguif'' 
 
 Latimer : — "  It  is  the  Lord's  table  and  no  oyster-board.  ^^ o'l-ster^'^ 
 
 board. 
 
 ["  A  mistake.  The  passage  is  that  next  given  from  the  Homily  on 
 the  Epistle  to  the  Philippians.] 
 
 [*  In  Epist.  ad  Philip.  Horn.  3.  sub  fin.  ovk  elKij  ravra  ivofioOeT^Grj 
 VTTO  Tuiv  aTTucTToXcov,  TO  eTTi  Toiv  (ppiKTcov  fivoTqpicov  fivr}jj.rjv  ylvecrdai  rwu 
 drreXdovToiv.  Icracriv  avrois  ttoKv  KepBos  yevofievov,  TroXXrjv  ttjv  cocjyeXeiav, 
 Chrys.  Oper.  Tom.  xi.  p.  217.  Paris.  1734.  Edit.  Bened.] 
 
 [9  Oper.  Tom.  vi.  col.  174.  Antverp.  1701.  Edit.  Bened.] 
 
 18—2 
 
278:  DISPUTATION     AT    OXFORH, 
 
 It  may  be  called  an  altar,  and  so  the  doctors  call  it  in  many 
 
 places ;  but  there  is  no  propitiatory  sacrifice,  but  only  Christ. 
 
 Doctoresie-    The  doctors  mio;ht  be  deceived  in  some  points,  though  not  in 
 
 gendi  sunt  .  ^  *■  '-' 
 
 cum  venia.    all  tliiugs.      I  beuevc  them  when  they  say  well. ' 
 
 Cole: — "  Is  it  not  a  shame  for  an  old  man  to  he?  You 
 say,  you  are  of  the  old  fathers'*  faith,  where  they  say  well; 
 iind  yet  ye  are  not," 
 
 Latimer : — "  I  am  of  their  faith  when  they  say  well. 
 I  refer  myself  to  my  lord  of  Canterbury's'  book  wholly 
 herein." 
 
 Smith : — "  Then  arc  you  not  of  Chrysostom's  faith,  nor 
 of  St  Augustine's  faith?" 
 
 Latimer : — "  I  have  said,  when  they  say  well,  and  bring 
 scripture  for  them,  I  am  of  their  faith ;  and  further  Augustine 
 requireth  not  to  be  believed." 
 
 Weston  : — "  Origen,  Homily  thirteen,  upon  Leviticus." 
 
 Latimer  : — "  I  have  but  one  word  to  say  :  pants  sacra- 
 mentalis,  the  sacramental  bread,  is  called  a  propitiation,  be- 
 cause it  is  a  sacrament  of  the  propitiation.  What  is  your 
 vocation  ?" 
 
 Weston : — "  My  vocation  is,  at  this  time,  to  dispute ; 
 otherwise  I  am  a  priest,  and  my  vocation  is  to  offer **." 
 
 Latimer : — "  Where  ^  have  you  that  authority  given  you 
 to  offer?" 
 "Facere"for  Weston : — " Hoc  facite,   'Do  this;'  for  facite,  in  that 
 
 we'^ton        place,  is  taken  for  offerte,  that  is,  'offer  you.'" 
 
 Latimer: — " Is yacere  nothing  but  sacrificare,  'to  sacri- 
 fice?' Why,  then,  no  man  must  receive  the  sacrament  but 
 priests  only :  for  there  may  none  other  offer  but  priests. 
 Ergo,  there  may  none  receive  but  priests." 
 
 Weston : — "  Your  argument  is  to  be  denied." 
 
 Latimer: — "Did  Christ  then  offer  himself  at  his  sup- 
 per?" 
 
 Pie : — "  Yea,  he  offered  himself  for  the  whole  world." 
 If  Christ  of-  Latimer: — "Then  if  this  word  facite,  'do  ye,'  signify 
 
 at  the  supper,  ^acn'^ca/e,   'sacrifice  ye,'  it  followeth,  as  I  said,  that  none 
 
 and  the  next    ,  .  ,  i  •  i 
 
 day  upon  the  but  priests  oulv  oug-lit  to  reccivo  the   sacrament,  to  whom 
 
 cross,  then  i.  t/  o  ' 
 
 was  Christ 
 
 twice  oflered.        p  ^^^  Cranmer,  De  prcesentia  Christ!,  &c.  pp.  96,  97,  and  Answer 
 to  Gardiner,  pp.  352,  et  scq.     Park.  Soc.  Edit.] 
 
 [2  otherwise to  offer:  not  in  1563,  nor  Harl.  MS.] 
 
 [3  Nay:  where  are  you  called  to  offer?  1563;  Harl.  MS.] 
 
BETWEEN    LATiaiEK    AXD    SMITH.  Zt  i 
 
 it  is  only  lawful  to  sacrifice :  and  where  find   you  that,  I 
 pray  you?" 
 
 Weston : — "  Forty  years  ago  whither  could  you  have 
 gone  to  have  found  your  doctrine  ? " 
 
 Latimer : — "  The  more  cause  we  have  to  thank  God  that 
 hath  now  sent  the  hght  into  the  world." 
 
 Weston : — "  The  hght  ?    Nay,  hght  and  lewd  preachers  :  weston'g 
 for  you  could  not  tell  what  you  might  have.     Ye  altered  and 
 changed  so  often  your  communions  and  altars'*,  and  all  for 
 this  one  end,  to  spoil  and  rob  the  church." 
 
 Latimer : — "  These  things  pertain  nothing  to  me.  I 
 must  not  answer  for  other  men's  deeds,  but  only  for  mine 
 own." 
 
 Weston : — "  Well,  master  Latimer,  this  is  our  intent,  to 
 will  you  well,  and  to  exhort  you  to  come  to  yourself,  and  re-, 
 member  that  without  Noe's  ark  there  is  no  health.  Remember 
 what  they  have  been  that  were  the  beginners  of  your  doc- 
 trine; none  but  a  few  flying^  apostates,  running  out  of  Germany 
 for  fear  of  the  fagot.  Remember  what  they  have  been,  which 
 have  set  forth  the^  same  in  this  realm.  A  sort  of  fling-brains^ 
 and  hght  heads,  which  were  never  constant  m  any  one  thing; 
 as  it  was  to  be  seen  in  the  turninsr  of  the  table,  where,  like  or  westonv 
 
 11        1  •    1  1     •     3pes turn 
 
 a  sort  of  apes,  they  could  not  tell  which  way  to  turn  theu*  'a'ls- 
 tails,  looking  one  day  west,  and  another  day  east,  one  that 
 way  and  another  this  way.  They  will  be  like,  they  say,  to 
 the  apostles,  they  Avill  have  no  churches.  A  hovel  is  good 
 enough  for  them.  They  come  to  the  communion  with  no  re- 
 verence. They  get  them  a  tankard,  and  one  saith,  I  drink, 
 and  I  am  thankful.  The  more  joy  of  thee,  saith  another. 
 And  in  them  was  it  true  that  Hilary  saith,  Annuas  et  men- 
 struas  de  Deo  fides  facimus^ ;  that  is,  'We  make  every  year 
 and  every  month  a  faith."'     A  runagate  Scot®  did  take  away 
 
 [i  yoiu'  altars,  1563.]  p  fletyng,  1563.] 
 
 [«  this,  1563.]  [7  flyiiig-braiiis.] 
 
 [8  atquc  .  .  .  decernimus.  Ad  Constant,  ii.  5 :  Opera,  col.  1228. 
 Paris.  1693.     Edit.  Bcned.] 
 
 [9  The  person  here  aUuded  to  is  with  reason  supposed  to  have  been 
 Alexander  Aless,  a  native  of  Edinburgh,  and  who  was  for  some  time 
 an  exile  in  Gennany  on  account  of  his  adherence  to  the  doctrines  of 
 the  reformation.  He  was  employed  to  translate  the  fii'st  liturgy  of 
 king  Edward  VI.  into  Latin.  See  Wordsworth,  Eccles.  Biogr.  Vol.  V. 
 pp.  247,  note  2 ;  604,  note  3,  3rd  edit.] 
 
278  LATIMER*'s    EXAMINATIOX 
 
 the  adorcation  or  worshipping  of  Christ  in  the  sacrament ;  by 
 •whose  procurement  that  heresy  was  put  into  the  last  Com- 
 munion Book  ;  so  much  prevailed  that  one  man's  authority  at 
 that  time.  You  never  agreed  with  the  Tigurines,  or  Germans, 
 or  with  the  church,  or  with  yourself.  Your  stubbornness 
 Cometh  of  a  vain  glory,  which  is  to  no  purpose ;  for  it  will 
 do  you  no  good  when  a  fagot  is  in  your  beard.  And  we  see 
 all  by  your  own  confession,  how  little  cause  you  have  to  be 
 stubborn,  for  your  learning  is  in  feoffor's  hold.  The  queen's 
 grace  is  merciful,  if  ye  will  turn." 
 
 Latimer  : — "  You  shall  have  no  hope  in  me  to  turn.  I 
 pray  for  the  queen  daily,  even  from  the  bottom  of  my  heart, 
 that  she  may  turn  from  this  rehgion." 
 
 Weston : — "  Here  you  all  see  the  weakness  of  heresy 
 against  the  truth  :  he  denieth  all  truth,  and  all  the  old  fathers." 
 
 MASTER  LATIMER  APPEARETH   BEFORE  THE  COM- 
 MISSIONERS,  [Sept.  30,  1555.] 
 
 [Foxe,  Acts  and  Mon.  pp.  1365,  et  seq.   Edit.  1563.     Vol.  in.  pp.  421,  et  seq. 
 Edit.  1684.] 
 
 Now,  after  master  Ridley  was  committed  to  the  mayor  S 
 then  the  bishop  of  Lincoln  commanded  the  bailiffs  to  bring  in 
 the  other  prisoner,  who,  eftsoons  as  he  was  placed,  said  to 
 the  lords : 
 
 Latimer : — "  My  lords,  if  I  appear  again,  I  pray  you 
 not  to  send  for  me  until  you  be-  ready ;  for  I  am  an  old 
 man,  and  it  is  great  hurt  to  mine  old  age  to  tarry  so  long 
 gazing  upon  the  cold  walls." 
 
 Then  the  bishop  of  Lincoln-' : — '•'  Master  Latimer,  I  am 
 sorry  you  are  brought*  so  soon,  although  it  is  the  baiUff's 
 fault,  and  not  mine ;  but  it  shall  be  amended." 
 
 [1  See  Ridley's  Works,  p.  276.    Park.  Soc.  Edit.] 
 
 [2  are,  1563.]  [3  Lincoln  said,  1563.] 
 
 [4  were,  1563.] 
 
BEFORE    THE    COMMISSIONERS.  2/9 
 
 Then  master  Latimer  bowed  his  knee  down  to  the  The  order  or 
 ground,  holding  his  hat  in  his  hand,  having  a  kerchief  on  apparei. 
 his  head,  and  upon  it  a  night-cap  or  two,  and  a  great  cap 
 (such  as  townsmen  use,  with  two  broad  flaps  to  button  under 
 the  chin),  wearing  an  old  thread-bare  Bristowe  frieze-gown 
 girded  to  his  body  with  a  penny  leather  girdle,  at  the  which 
 hano-ed  by  a  long  string  of  leather  his  Testament,  and  his 
 spectacles  without  case,  depending  about  his  neck  upon  his 
 breast.  After  this  the  bishop  of  Lincoln  began  on  this 
 manner : 
 
 Lincoln  : — "  Master  Latimer,  you  shall  understand,  that  The  oratjon^ 
 I  and  my  lords  here  have  a  commission  from  my  lord  cardinal  Latimer. 
 Pole's  grace,  legate  a  latere  to  this  realm  of  England  from 
 our  most  reverend  father   in   God,  the   pope's  hohness,  to 
 examine  you  upon  certain  opinions  and  assertions  of  yours, 
 which  you,  as  well  here  openly  in  disputations  in  the  year 
 of  our  Lord  1554,  as  at  sundry  and  at  divers  other  times 
 did  affirm,  maintain,  and  obstinately  defend.     In  the  which 
 commission  be  specially  two  points :  the  one  which  we  must 
 desire  you  is,  that  if  you  shall  now  recant,  revoke,  and  dis- 
 annul these  your  errors,  and,  together  with  all  this  realm, 
 yea,  all  the  world,  confess  the  truth,  we,  upon  due  repentance 
 of  your  part,  shall  receive  you,  reconcile  you,  acknowledge 
 you  no  longer  a  strayed  sheep,  but  adjoin  you  again  to  the 
 unity  of  Clirist's  church,  from  the  which  you  in  the  time  of 
 schism  fell.     So  that  it  is  no  new  place  to  the  which  I  ex- 
 hort you;  I  desire  you  but  to  return  thither  from  whence 
 you  went.     Consider,  master  Latimer,  that  without  the  unity 
 of  the  church  is  no  salvation,  and  in  the  church  can  be  no 
 errorsl      Therefore  what  should  stay  you  to  confess  that 
 which  all  the  realm  confesseth,  to  forsake  that  wliich  the  king 
 and  queen  their  majesties  have  renounced,  and  all  the  realm 
 recanted?     It  was  a  common  error,  and  it  is  now  of  all  con- 
 fessed :  it  shall  be  no  more  shame  to  you,  than  it  was  to  us 
 all.   Consider,  master  Latimer,  that  within  these  twenty  years 
 this  realm  also,  with  all  the  world,  confessed  one  church,  ac- 
 knowledged in  Christ's  church  an  head ;  and  by  what  means 
 and  for  what  occasion  it  cut  off  itself  from  the  rest  of  Christi- 
 anity, and  renounced  that  which  in  all  times  and  ages  was 
 
 [5  error,  1563.] 
 
280  latijMeb''s  examination 
 
 confessed,  it  is  well  known,  and  might  be  now  declared  upon 
 what  good  foundation  the  sec  of  Rome  was  forsaken,  save 
 that  we  must  spare  them  that  are  dead,  to  whom  the  rehearsal 
 would  be  opprobrious  :  it  is  no  usurped  power,  as  it  hath 
 Juth^r^  been  termed,  but  founded  upon  Peter  by  Christ,  a  sure  foun- 
 dation, a  perfect  builder,  as  by  divers  places,  as  well  of  the 
 ancient  fathers,  as  the  express  word  of  God,  may  be  proved." 
 
 With  that  master  Latimer,  which  before  leaned  his  head 
 to  his  hand,  began  somewhat  to  remove  his  cap  and  k.ercliief 
 from  his  ears.     The  bishop^  proceeded,  saying  : 
 
 "  For  Christ  spake  expressly  to  Peter,  saying,  Pasce  oves 
 meas,  et  rege  oves  meas :  the  which  word  doth"  not  only 
 declare  a  certain  ruHng  of  Christ's  flock,  but  includeth  also 
 a  certain  pre-eminence  and  government ;  and  therefore  is  the 
 king  called  rex  a  regendo ;  so  that  in  saying  rege,  Christ 
 declared  a  power  which  he  gave  to  Peter,  which  jurisdiction 
 and  power  Peter  by  hand  delivered  to  Clement ;  and  so  in 
 all  ages  hath  it  remained  in  the  see  of  Rome.  This  if  you 
 shall  confess  with  us,  and  acknowledge  with  all  the  realm 
 your  errors  and  false  assertions,  then  shall  you  do  that  which 
 we  most  desire,  then  shall  we  rest  upon  the  first  part  of  our 
 commission  :  then  shall  we  receive  you,  acknowledge  you  one 
 of  the  church,  and,  according  to  the  authority  given  unto  us, 
 minister  unto  you,  upon  due  repentance,  the  benefit  of  abso- 
 lution ;  to  the  which  the  king  and  queen  their  majesties  were 
 not  ashamed  to  submit  themselves,  although  they  of  them- 
 selves were  unspotted,  and  therefore  needed  no  reconcihation ; 
 yet  lest  the  putrefaction  and  rottenness  of  all  the  body  might 
 be  noisome,  and  do  damage  to  the  head  also,  they  (as  I  said) 
 most  humbly  submitted  themselves  to  my  lord  cardinal  his 
 grace,  by  him,  as  legate  to  the  pope's  holmess,  to  be  par- 
 takers of  the  reconciliation.  But  if  you  shall  stubbornly 
 persevere  in  your  blindness ;  if  you  will  not  acknowledge 
 your  errors ;  if  you,  as  you  now  stand ^  alone,  will  be  singular 
 in  your  opinions ;  if  by  schism  and  heresy  you  will  divide 
 yourself  from  your  church,  then  must  we  proceed  to  the  se- 
 cond part  of  the  commission,  which  we  would  be  loth  to  do ; 
 
 [1  my  Lord,  1563.]  [2  did,  1563.] 
 
 [3  you  stciud  now,  1563.] 
 
BEFORE    THE    COMMISSIONERS.  281 
 
 that  is,  not  to  condemn  you,  for  that  we'  cannot  do,  (that  the 
 temporal  sword  of  the  realm,  and  not  we*,  will  do,)  but  to 
 separate  you  from  us^,  acknowledge  you  to  be  none  of  us ; 
 to  renounce  you  as  no  member  of  the  church ;  to  declare  that 
 you  are  films  perditionis,  a  lost  child ;  and,  as  you  are  a 
 rotten  member  of  the  church,  so  to  cut  you  off  from  the 
 church,  and  so  to  commit  you  to  the  temporal  judges,  per- 
 mitting them  to  proceed  against  you  according  to  the  tenor 
 of  their  laws.     Therefore,  master  Latimer,  for   God's  love  Reasons  to 
 
 persuade  the 
 
 consider  yom'  estate :  remember  you  are  a  learned  man ;  fj^^^-^^' "°' 
 you  have  taken  degrees  in  the  school,  borne  the  office  of  a  conscience. 
 bishop ;  remember  you  are  an  old  man ;  spare  your  body, 
 accelerate  not  your  death ;  and  specially  remember  your 
 soul's  health,  quiet  of  your  conscience.  Consider,  that  if  you 
 should  die  in  this  state,  you  shall  be  a  stinking  sacrifice  to 
 God ;  for  it  is  the  cause  that  maketh  the  martyr,  and  not 
 the  death :  consider,  that  if  you  die  in  this  state,  you  die 
 without  grace;  for  without  the  church  can  be  no  salvation. 
 Let  not  vain-glory  have  the  upper  hand ;  humilitate  your- 
 self ;  captivate  your  understanding ;  subdue  your  reason ; 
 submit  yourself  to  the  determination  of  the  church ;  do  not 
 force  us  to  do  all  that  we  may  do;  let  us  rest  in  that  part 
 which  we  most  heartily  desire;  and  I  for  my  part  (then  the 
 bishop  put  off  his  cap)  again  with  all  my  heart  exhort  you." 
 
 After  the  bishop  had  somewhat  paused,  then  master 
 Latimer  lifted  up  his  head  (for  before  he  leaned  on  his 
 elbow),  and  asked  whether  his  lordship  had  said ;  and  the 
 bishop  answered,  "Yea." 
 
 Latimer : — "  Then  will  your  lordship  give  me  leave  to 
 speak  a  word  or  two?"" 
 
 Lincoln : — "  Yea,  master  Latimer,  so  that  you  use  a 
 modest  kind  of  talk,  without  railing  or  taunts." 
 
 Latimer : — "  I  beseech  your  lordship,  license  me  to  sit 
 down." 
 
 Lincoln : — "  At  your  pleasm*e,  master  Latimer,  take  as 
 much  ease  as  you  will." 
 
 Latimer  : — "  Your  lordship  gently  exliorted  me  in  many  His  answer 
 
 ^  O  fJ  J   to  Lincoln. 
 
 [^  "  Qui  tradiderunt  me  tibi  majus  peccatum  habent,"  saith  Christ. 
 Foxe.J  \^  us,  to  acknowledge.] 
 
282  Latimer's  examinatiox 
 
 "words  to  come  to  the  unitj  of  the  church.  I  confess,  my 
 lord,  a  cathohc  church,  spread  throughout  all  the  world,  in 
 the  which  no  man  may  err,  without  the  which  unity  of  the 
 church  no  man  can  be  saved :  but  I  know  perfectly  by  God's 
 word,  that  this  church  is  in  all  the  world,  and  hath  not  his 
 TTic universal  fouudatiou  iu  Eomc  ouly,  as  you  say ;  and  methought  your 
 not  its         lordship  brouo-ht  a  place  out  of  the  scriptures  to  confirm  the 
 
 foiiml.ition  ^  ~  ..,..  .  „  ., 
 
 ^'yin  same,  that  there  was  a  jurisdiction  given  to  Peter,  in  that 
 Christ  bade  him  regere,  govern  his  peopled  Indeed,  my 
 lord,  St  Peter  did  well  and  truly  his  office,  in  that  he  was 
 bid  regere :  but,  since,  the  bishops  of  Rome  have  taken  a 
 new  kind  of  regere.  Indeed  they  ought-  regere,  but  how, 
 my  lord  ?  Not  as  they  will  themselves  :  but  this  regere  must 
 be  hedged  in  and  ditched^  in.  They  must  regere,  but  secun- 
 dum verhiim  Dei ;  they  must  rule,  but  according  to  the  word 
 
 "  Regere  se-   of  God.     But  the  bishops  of  Rome  have  turned  reqere  secun- 
 
 cundum  .  •"■ 
 
 verbum,"      clwn  verhuiii  Dei  into  reqere  secundum  voluntatem  suam  ; 
 
 turned  to  '^ 
 
 cuntfum  f(i.  ^^^J  ^^^^  turned  the  rule  according  to  the  word  of  God  into 
 luiitatem."  ^|^g  ^^^^  accordiug  to  their  own  pleasures,  and  as  it  pleaseth* 
 them  best :  as  there  is  a  book  set  forth,  which  hath  divers 
 points  in  it,  and,  amongst  others,  tliis  point  is  one,  which 
 your  lordship  went  about  to  prove  by  this  word  regere; 
 and  the  argument  which  he  bringeth  forth  for  the  proof  of 
 that  matter  is  taken  out  of  Deuteronomy,  where  it  is  said, 
 '  If  there  ariseth'^  any  controversy  among  the  people,  the 
 Deut.  xxi.  priests  Levitici  generis,  of  the  order  of  Levi*',  shall  decide 
 the  matter  secundum  legem  Dei,  according  to  the  law  of 
 God,  so  it  must  be  taken.'  Deut.  xxi.  This  book,  perceivmg 
 this  authority  to  be  given  to  the  priests  of  the  old  law, 
 taketh  occasion  to  prove  the  same  to  be  given  to  the  bishops 
 and  others  the  clergy  of  the  new  law :  but  in  proving  this 
 matter,  whereas  it  was  said  there,  as  the  priests  of  the  order 
 of  Levi''  should  determine  the  matter  '  according  to  God's 
 law,'  that  'according  to  God's  law'  is  left  out,  and  only  is 
 recited,  as  the  priests  of  the  order  of  Levi"  shall  decide  the 
 matter,  so  it  ought  to  be  taken  of  the  people ;  a  large  autho- 
 
 [1  Argument :   Christ  bade  Peter  regere,  govern  his  people :  Ergo, 
 the  pope  must  play  the  rex,  to  reign  over  kings  and  emperors.    Foxe.] 
 [2  to  regere,  15G3.]  P  diked,  1563.] 
 
 [4  pleasures,  as  it  shall  please,  15G3.]  p  riseth,  1563. J 
 
 [«  Leviticus,  1563.] 
 
BEFORE    THE    COMMISSIONER?.  283 
 
 I'ity,  I  assure"  you.  AVhat  gelding  of  scripture  is  this!  What 
 clipping  of  God's  coin  !"    (With  the  which  terms  the  audience  cupping  of 
 
 .^  .  God's  scrip- 
 
 smiled.)     "This  is  much  hke  the  reqere  which  your  lordship  t^i^f  |?y i^e 
 
 ■'  i/  t/  jr  catnoucs. 
 
 talked  of.  IS^ay,  nay,  my  lords,  we  may  not  give  such  autho- 
 rity to  the  clergy,  to  rule  all  things  as  they  will.  Let  them 
 keep  themselves  within  their  commission.  Now  I  trust,  my 
 lord,  I  do  not  rail  yet." 
 
 Lincoln  : — "  No,  master  Latimer,  your  talk  is  more  like 
 taunts  than  raihng :  but  in  that  I  have  not  read  the  book 
 which  you  blame  so  much,  nor  know  not  of  any  such,  I  can 
 say  nothing  therein." 
 
 Latimer  : — "  Yes,  my  lord,  the  book  is  open  to  be  read, 
 and  is  entituled  to  one  which  is  bishop  of  Gloucester^,  whom 
 I  never  knew,  neither  did  at  any  time  see  him  to  my  know- 
 ledge." 
 
 AVith  that  the  people  laughed,  because  the  bishop  of 
 Gloucester  sat  there  in  commission. 
 
 Then  the  bishop  of  Gloucester  stood  up,  and  said  it  was 
 his  book. 
 
 Latimer : — "  Was  it  yours,  my  lord  ?  Indeed  I  knew 
 not  yoiu"  lordship,  neither  ever  did  I  see  you  before,  neither 
 yet  see  you  now  through  the  brightness  of  the  sun  shining 
 betwixt  you  and  me." 
 
 Then  the  audience  laughed  again ;  and  master  Latimer 
 spake  unto  them,  saying  : — 
 
 Latimer  : — "  Why,  my  masters,  this  Is  no  laughing  mat- 
 ter. I  answer  upon  life  and  death.  Vce  vohis  qui  ridetis 
 nunc,  quoniam  flehitis  !" 
 
 The  bishop  of  Lincoln  commanded  silence,  and  then 
 said : — 
 
 Lincoln : — "  Master  Latimer,  if  you  had  kept  yourself 
 within  your  bounds,  if  you  had  not  used  such  scoffs  and 
 taunts,  this  had  not  been  done." 
 
 [1  ensure,  1563.] 
 
 [8  This  was  a  sermon  preached  at  Paul's  Cross,  on  the  12th  Nov, 
 1553,  by  Dr  Brookes,  bishop  of  Gloucester.  That  passage  of  the 
 sei-mon  to  which  Latimer  alhides,  is  given  at  length  by  Dr  Words- 
 worth, Eccl.  Biogr.  Vol.  II.  pp.  643,  et  seq.j 
 
284  Latimer's  examination 
 
 Brookes,  Aftci*  tliis  tliG  bisliop  of  GloucGster  said,  in  cxcusinff  of 
 
 bishop  of         I'll  • 
 
 f 'Sketh"'  book,  "  Master  Latimer,  hereby  every  man  may  see  what 
 
 learning  you  have."     Then  master  Latimer  interrupted  him, 
 
 saying  :— 
 
 unre^onawe  Lathiier : — "  Lo,  you  look'  for  learning  at  my  hands, 
 infusing  of  which  havG  gone  so  long  to  the  school  of  oblivion,  making 
 the  bare  walls  my  library ;  keeping  me  so  long  in  prison, 
 without  book,  or  pen  and  ink ;  and  now  you  let  me  loose 
 to  come  and  answer  to  articles.  You  deal  with  me  as  though 
 two  were  appointed  to  fight  for  hfe  and  death,  and  over 
 night  the  one,  through  friends  and  favour,  is  cherished,  and 
 hath  good  counsel  given  him  how  to  encounter  with  his 
 enemy :  the  other,  for  envy  or  lack  of  friends,  all  the  whole 
 night  is  set  in  the  stocks.  In  the  morning,  when  they  shall 
 meet,  the  one  is  in  strength  and  lusty,  the  other  is  stark  of 
 his  hmbs,  and  almost  dead  for  feebleness.  Think  you,  that  to 
 run  through  this  man  with  a  spear  is  not  a  goodly  victory  ?" 
 
 '  But  the  bishop   of  Gloucester,  interrupting  his  answer, 
 proceeded,  saying : 
 
 Jnl fthe''"^  Gloucester: — "I  went  not  about  to  recite  any  place 
 but^tokfnot  °^  scripture  in  that  place  of  my  book ;  for  then,  if  I  had 
 not  recited  it  faithfully,  you  might  have  had  just  occasion  of 
 reprehension:  but  I  only  in  that  place  formed  an  argument  a 
 majore,  in  this  sense ;  that  if  in  the  old  law  the  priests  had 
 power  to  decide  matters  of  controversy,  much  more  then 
 ought  the  authority  to  be  given  to  the  clergy  in  the  new  law : 
 and  I  pray  you  in  this  point  what  availeth  their ^  rehearsal, 
 secundum  legem  Dei  ?" 
 
 Latimer  : — "  Yes,  my  lord,  very  much.  For  I  acknow- 
 ledge authority  to  be  given  to  the  spiritualty  to  decide  mat- 
 ter^ of  religion  ;  and,  as  my  lord  said  even  now,  regere^ :  but 
 they  must  do  it  secundum  verhum  Dei,  and  not  secundum 
 voluntatem  suam ;  according  to  the  word  and  law  of  God, 
 and  not  after  their  own  will,  after  their  own  imaginations  and 
 fantasies." 
 
 The  bishop  of  Gloucester  would  have  spoken  more,  saving 
 that  the  bishop  of  Lincoln  said  that  they  came  not  to  dispute 
 
 [1  he  looketh,  1563.]  [2  the,  1563.] 
 
 [3  matters,  15G3.]  \}  to  regere,  1663.] 
 
 all. 
 
BEFORE    THE    COMMISSIONERS.  285 
 
 with  master  Latimer,  but  to  take  his  determinate  answers  to 
 their  articles;  and  so  began  to  propose  the  same  articles 
 which  were  proposed  to  master  Ridley.  But  master  Latimer 
 interrupted  him,  speaking  to  the  bishop  of  Gloucester : 
 
 Latimer : — "  Well,  mj  lord,  I  could  wish  more  faithful 
 dealino-  with  God's  word,  and  not  to  leave  out  a  part^  and  to 
 snatch  a  part  here,  and  another  there,  but  to  rehearse  the 
 whole  faithfully." 
 
 But  the  bishop  of  Lincoln,  not  attending  to  this  saying  Theprotesta- 
 of  master  Latimer,  proceeded  in  the  rehearsing  of  the  articles  Latimer. 
 in  form  and  sense  as  I  declared  before  in  the  examination  of 
 the  articles  proposed  to  master  Ridley,  and  required  master 
 Latimer's  answer  to  the  first.  Then  master  Latimer,  making 
 his  protestation,  that  notwithstanding  these  his  answers,  it 
 should  not  be  taken  that  thereby  he  would  acknowledge  any 
 authority  of  the  bishop  of  Rome,  saying  that  he  was  the  king 
 and  queen  their  majesties'  subject,  and  not  the  pope's,  neither 
 could  serve  two  masters  at  one  time,  except  he  should  first 
 renounce  one  of  them"  ;  required  the  notaries  so  to  take  his 
 protestation,  that  whatsoever  he  should  say  or  do,  it  should 
 not  be  taken  as  though  he  did  thereby  agree  to  any  authority 
 that  came  from  the  bishop  of  Rome. 
 
 The  bishop  of  Lincoln  said,  that  his  protestation  should 
 be  so  taken ;  but  he  required  him  to  answer  briefly,  aflarma- 
 tively  or  negatively,  to  the  first  article',  and  so  recited  the 
 same  again :  and  master  Latimer  answered  as  followeth  : 
 
 Latimer : — "  I  do  not  deny,  my  lord,  that  in  the  sacra-  First^anicie. 
 ment,  by  spirit  and  grace,  is  the   very  body  and  blood  of  againsuhe^^ 
 Christ;  because  that   every  man,  by  receiving   bodily  that '(i^^lSS, 
 bread  and  wine,  spiritually  receiveth  the  body  and  blood  of  ^^crament. 
 Christ,  and  is  made  partaker  thereby  of  the  merits  of  Christ's 
 passion.     But  I  deny  that  the  body  and  blood  of  Christ  is  in 
 such  sort  in  the  sacrament,  as  you  would  have  it." 
 
 Lincoln: — "Then,  master  Latimer,  you  answer  affirma- 
 tively." 
 
 P  a  part,  and  to  snatch,  1563.] 
 
 [6  and  so  he  requii-ed  the  notaries  to,  1563.] 
 
 [7  "  That  the  true  and  natural  body  of  Christ,  after  the  conse- 
 cration of  the  priest,  is  not  really  present  in  the  sacrament  of  the 
 altar."    See  Ridley's  Wprks,  p.  271.     Park.  Soc.  Ed.] 
 
2S6 
 
 I.ATIMF.RS    KXAillXATION 
 
 Latimer : — "  Yea,  if  you  mean  of  that  gross  and  carnal 
 being,  which  you  do  take." 
 
 The  notaries  took  his  answer  to  be  affirmatively. 
 
 Second  ar-  Lhicohi '. — "  "VMiat   Say    you,    master   Latimer,    to    the 
 
 second  article?"  and  recited  the  same'. 
 What  change         Latimev : — "There  is,  my  lord,  a  change  in  the  bread 
 
 is  in  the  .  '         «/  '  O 
 
 w\ne'*in"the    ^       wmo,  and  such  a  change  as  no  power"  but  the  omnipo- 
 
 iio??™fhi'  '*  tency  of  God  can  make,  in  that  that  which  before  was  bread 
 
 fn  thelii^uy  should  uow  liavo  tho^  dignity  to  exliibit  Christ's  body  ;  and 
 
 ofjepresent-  ^^^  ^|^g  bread  is  still  bread,  and  the  wine  still  wine.     For  the 
 
 change  is  not  in  the  nature,  but  in  the  dignity ;  because  now 
 
 that  which  was  common  bread  hath  the  dignity  to  exhibit 
 
 Christ's  body  :  for  whereas  it  was  common  bread,  it  is  now  no 
 
 more  common  bread,  neither  ought  it  to  be  so  taken,  but  as 
 
 holy  bread,  sanctified  by  God's  word." 
 
 With  that  the  bishop  of  Lincoln  smiled,  saying : — 
 
 Lincoln : — "  Lo,  master  Latimer,  see  what  stedfastness 
 is  in  your  doctrine !  That  which  you  abhorred  and  despised 
 most*,  you  now  most  establish:  for  whereas  you  most  raUed 
 at  holy  bread,  you  now^  make  your  communion  holy  bread." 
 
 Latimer : — "  Tush,  a  rush  for  holy  bread.  I  say  the 
 bread  in  the  communion  is  a  holy  bread  indeed." 
 
 But  the  bishop  of  Lincoln  interrupted  him  and  said : 
 
 Lincoln : — "  Oh,  ye  make  a  diiference  between  holy 
 bread  and  holy  bread."  (With  that  the  audience  laughed.) 
 "Well,  master  Latimer,  is  not  this  your  answer,  that  the  sub- 
 stance of  bread  and  wine  remaineth  after  the  words  of  conse- 
 cration?" 
 Difference  Latimer  : — "  Yes,  verily,  it  must  needs  be  so.    For  Christ 
 
 chrTstTbread  himsclf  calletli  it  bread ;  St  Paul  calleth  it  bread ;  the  doctors 
 popes.         confess  the  same  ;  the  nature  of  a  sacrament  confirmeth  the 
 same :  and  I  call  it  holy  bread,  not  in  that  I  make  no  differ- 
 ence betwixt  your  holy  bread  and  tliis,  but  for  the  holy  office 
 
 [1  "  That  ill  the  sacrament  of  the  altar  remaineth  still  the  substance 
 of  bread  and  wine."] 
 
 [2  man,  15G3.]  [»  that,  1563.] 
 
 [}  greatest,  you  now  establish  most,  1563.]     [•^  now  you,  1563.] 
 
HErORK    TIIIC    COMMISSION I^ns. 
 
 2S7 
 
 ■which  it  beareth,  that  is,  to  be  a  figure  of  Christ's  body  ;  and 
 
 not  only  a  bare  figure,  but  effectually  to  represent  the  same." 
 
 So  the  notaries  penned  his  answer  to  be  affirmatively. 
 
 Lincoln: — "What  say  you  to  the  tliird  question  ?"  and  Third  anide. 
 recited  the  same^. 
 
 Latimer  : — "  No,  no,  my  lord,  Christ  made  one  perfect 
 sacrifice  for  all  the  whole  world ;  neither  can  any  man  offer 
 him  agam,  neither  can  the  priest  offer  up  Christ  again  for  the 
 sins  of  man,  wliich  he  took  away  by  offering  himself  once  for 
 all  (as  St  Paul  saith)  upon  the  cross ;  neither  is  there  any 
 propitiation  for  our  sins,  saving  his  cross  only." 
 
 So  the  notaries  penned  Ms  answer  to  this  article  also  to 
 be  affii'matively. 
 
 Lincoln: — "What  say  you  to  the  fourth,  master  Lati- F°j^i-tii  ar- 
 mer?"    and  recited  \t\      After  the   recital  whereof,   when 
 master  Latimer  answered  not^  the  bishop  asked  liim,  Whether 
 he  heard  him,  or  no  ? 
 
 Latimer: — "Yes;  but  I  do  not  understand  what  you 
 mean  thereby." 
 
 Lincoln  : — "  Marry,  only  this,  that  your  assertions  were 
 condemned  by  master  Dr  Weston  as  heresies.  Is  it  not  so, 
 master  Latimer?" 
 
 Latimer: — "Yes,  I  thuik  they  were  condemned.  But 
 how  unjustly,  he  that  shall  be  judge  of  all  knoweth." 
 
 So  the  notaries  took  his  answer  to  this  article  also  to  be 
 affirmatively. 
 
 Lincoln  : — "  What  say  you,  master  Latimer,  to  the  fifth  Fifth  anide. 
 article  ?  "    And  recited  it  ^. 
 
 [6  "'  That  in  the  mass  is  no  propitiatory  sacrifice  for  the  quick  and 
 the  dead."] 
 
 [T  "That  these  thy  foresaid  assertions  solemnly  have  been  con- 
 demned by  the  scholastical  censm-e  of  this  school,  as  heretical  and 
 contrary  to  the  catholic  faith,  by  the  worshipful  master  Doctor  Weston, 
 prolocutor  then  of  the  convocation-house,  as  also  by  other  learned 
 men  of  both  the  universities."] 
 
 [8  because  master  Latimer  did  not  answer,  1563.] 
 
 [9  "  That  all  and  singular  the  premises  be  true,  notorious,  and 
 famous,  and  openly  known  by  public  fame,  as  well  to  them  near  hand, 
 and  also  to  them  in  distant  places  far  off."] 
 
288      Latimer's  examination  before  the  commissioners. 
 
 Latimer: — "I  know  not  what  you  mean  by  these  terms.  I 
 am  no  lawyer:  I  would  you  would  propose  the  matter  plainly." 
 
 Lincoln  : — "  In  that  we  proceed  according  to  the  law,  we 
 must  use  their  terms  also.  The  meaning  only  is  this,  That 
 these  your  assertions  are  notorious,  evil  spoken  of,  and  yet 
 common  and  recent  in  the  mouths  of  the  people." 
 
 Latimer  : — "  I  cannot  tell  how  much,  nor  what  men  talk 
 of  them.  I  come  not  so  much  among  them,  in  that  I  have 
 been  secluded  a  long  time.  What  men  report  of  them,  I  know 
 not,  nor  care  not." 
 
 This  answer  taken,  the  bishop  of  Lincoln  said : 
 Latimer  as-  "  Mastcr  Latimcr,   we  mean  not  that  these  your  answers 
 
 signed  to  ap-  '  «/ 
 
 day'^al^a^n"^'"  shall  bo  prejudicial  to  you.  To-morrow  you  shall  appear  be- 
 fore us  again,  and  then  it  shall  be  lawful  for  you  to  alter  and 
 change  what  you  will.  We  give  you  respite  till  to-morrow, 
 trusting  that,  after  you  have  pondered  well  all  things  against 
 to-morrow,  you  will  not  be  ashamed  to  confess  the  truth." 
 
 Latimer : — "  Now,  my  lord,  I  pray  you  give  me  hcence 
 in  three  words  to  declare  the  causes  why  I  have  refused  the 
 authority  of  the  pope." 
 
 Lincoln  : — "  Nay,  master  Latimer,  to-morrow  you  shall 
 have  licence  to  speak  forty  words." 
 
 Latimer : — "  Nay,  my  lords,  I  beseech  you  to  do  with 
 me  now  as  it  shall  please  your  lordships :  I  pray  you  let  not 
 me  be  troubled  to-morrow  again." 
 
 Lincoln  : — "  Yes,  master  Latimer,  you  must  needs  ap- 
 pear again  to-morrow." 
 
 Latimer  : — "  Truly,  my  lord,  as  for  my  part  I  require 
 no  respite,  for  I  am  at  a  point ;  you  shall  give  me  respite  in 
 vain :  therefore  I  pray  you  let  me  not  ^  trouble  you  to- 
 morrow." 
 
 Lincoln : — "  Yes,  for  we  trust  God  will  work  with  you 
 against  to-morrow.  There  is  no  remedy :  you  must  needs 
 appear  again  'to-morrow,  at  eight  of  the  clock,  in  St  Mary's 
 church." 
 
 And  forthwith  the  bishop  charged  the  mayor  with  master 
 Latimer,  and  dismissed  him,  and  then  brake  up  their  session 
 for  that  day,  about  one  of  the  clock  at  afternoon. 
 
 [1  let  not  me,  1563.] 
 
la.t[mek"'s   last  appearance  and   examination.       289 
 
 THE  LAST  APPEARANCE  AND  EXAMINATION  OF  MASTER 
 LATIMER   BEFORE   THE  COMMISSIONERS. 
 
 [Oct.  1,  1555.] 
 
 [Foxe,  Acts  and  Mon.  pp.  1372,  et  seq.  edit.  1563.    Vol.  III.  pp.  426,  et  seq. 
 edit.  1684.     The  latter  edition  is  here  followed.] 
 
 This  sentence"  being  published  by  the  bishop  of  Lincoln, 
 master  Ridley  was  committed  as  a  prisoner  to  the  mayor,  and 
 immediately  master  Latimer  was  sent  for :  but  in  the  mean 
 season  the  carpet  or  cloth,  which  lay  upon  the  table  whereat 
 master  Ridley  stood,  was  removed,  because  (as  men  reported) 
 master  Latimer  had  never  the  degree  of  a  doctor,  as  master 
 Ridley  had.  But  eftsoons  as  master  Latimer  appeared,  as  he 
 did  the  day  before,  perceiving  no  cloth  upon  the  table,  he  laid 
 his  hat,  which  was  an  old  felt,  under  his  elbows,  and  immedi- 
 ately spake  to  the  commissioners,  saying: 
 
 Latimer : — "  My  lords,  I  beseech  your  lordships  to  set  a 
 better  order  here  at  your  entrance  :  for  I  am  an  old  man,  and 
 have  a  very  evil  back,  so  that  the  press  of  the  multitude  doth 
 me  much  harm."" 
 
 Lincoln : — "  I  am  sorry,  master  Latimer,  for  your  hurt. 
 At  your  departure  we  will  see  to  better  order." 
 
 With  that  master  Latimer  thanked  his  lordship,  making 
 a  very  low  courtesy.  After  this  the  bishop  of  Lincoln  began 
 on  this  manner  : 
 
 Lincoln: — "Master  Latimer,  although  yesterday,   after  The  bishop  of 
 
 P       "'      ,  .    ,  Lincoln's 
 
 we  had  taken  your  answers  to  those  articles  which  we  pro-  ^'^^^^^^ 
 j)osed,  we  might  have  justly  proceeded  to  judgment  against 
 you,  especially  in  that  you  required  the  same ;  yet  we,  having 
 a  good  hope  of  your  returning,  desiring  not  your  destruction, 
 but  rather  that  you  would  recant,  revoke  your  errors,  and 
 turn  to  the  cathoUc  church,  deferred  further  process  till  this 
 day :  and  now,  according  to  the  appointment,  we  have  called 
 you  here  before  us,  to  hear  whether  you  are  content  to 
 revoke  your  heretical  assertions  and  submit  yourself  to  the 
 
 p  See  Ridley's  Works,  p.  286.     Park.  Soc.  Edit.] 
 r  1  ^^ 
 
 [lATIMER,   II. J 
 
290        Latimer's  last   appearance  and  examination 
 
 determination  of  the  clmrch,  as  we  most  heartily  desire,  and 
 I  for  my  part,  as  I  did  yesterday,  most  earnestly  do  exhort 
 you ;  or  ^  to  know  whether  you  persevere  still  the  man  that 
 you  were,  for  the  Avhich  we  would  be  sorry." 
 
 wUMhecom-        ^^  sccmcd-  that  the  bishop  would  have  further  proceeded, 
 missioners.    ^^Ly'mg  that  uiastor  Latimer  interrupted  him,  saying : 
 
 Latimer: — "Your  lordship  often  doth  repeat^  the  cathohc 
 church,  as  though  I  should  deny  the  same.  No,  my  lord,  I 
 confess  there  is  a  cathohc  church,  to  the  determination  of 
 which  I  will  stand ;  but  not  the  church  wliich  you  call 
 catholic,  which  sooner  might  be  termed  diabohc.  And  where- 
 as you  join  together  the  llomish  and  cathohc  church,  stay 
 The  catholic  there,  1  pray  you.  For  it  is  one^  thing  to  say  Romish 
 the  Romish    churcli,  aud  another  thing  to  say  catholic  church.     I  must 
 
 church,  be  '  .         ,  .  .  °  /  i        p   /^  •        -i         i 
 
 two  things,  use  here,  in  tms  mine  answer,  the  counsel  oi  Cyprian  ,  who 
 at  what  time  he  was  ascited  before  certain  bishops  that  gave 
 him  leave  to  take  dehberation  and  counsel,  to  try  and  examme 
 
 cyprian-s      his  opiiiion,  lio  answered  them  thus :  '  In  sticldng  and  perse- 
 
 counsel:  in  .     -^     .  ,  i    ti  • 
 
 truth  node-   verino-  m  the  truth,  there  must  no  counsel  nor  dehberation 
 
 liberation  to  ~  ' 
 
 betaken,  j^q  takcu.'  And  again,  being  demanded  of  them  sitting  in 
 judgment,  wliich  was  most  like  to  be  of  the  church  of  Christ, 
 whether^  he  who  was  persecuted,  or^  they  who  did  perse- 
 cute ?  '  Christ,'  said  he,  '  hath  foreshowed^,  that  he  that 
 doth  follow  him  must  take  up  his  cross  and  follow  him. 
 Christ  gave  knowledge  that  the  disciples  should  have  perse- 
 cution and  trouble.'  How  think  you  then,  my  lords,  is  it 
 like^  that  the  see  of  Rome,  which  hath  been  a  continual  per- 
 secutor, is  rather  the  church,  or  that  small  flock  which  hath 
 continually  been  persecuted  of  it,  even  to  death  ?  Also  the 
 flock  of  Christ  hath  been  but  few  in  comparison  to  the  residue, 
 and  ever  in  subjection:"  which  he  proved,  beginning  at 
 Noah's  time  even  to  the  apostles. 
 
 [1  either,  1563.]  [2  seemeth,  1563.] 
 
 [3  inculke,  1563.]  [-*  another,  1563.] 
 
 [5  The  sentiments  here  quoted  belong  in  the  main  to  Cyprian,  but 
 the  history  is  not  altogether  aecm-ate.  It  was  to  the  Roman  proconsul 
 that  ho  said :  In  re  tarn  justa  nulla  est  consultatio.  See  Cypriani 
 Vita,  and  the  treatise  De  Exhortat.  Martyi-ii,  c.  11,  pp.  13  and  177, 
 edit.  Fell.  Oxon.  1682.] 
 
 [6  either,  1563.]         [■?  promised,  1563.]  [»  most  Uke,  1663.] 
 
BEFORE    THE     COMMISSIONERS.  291 
 
 Lincoln  : — -"  Your  cause  and  St  Cyprian's  is  not  one,  but 
 clean  contrary :  for  he  suffered  persecution  for  Christ's  sake 
 and  the  gospel ;  but  you  are  in  trouble  for  your  errors  and 
 false  assertions,  contrary  to  the  word  of  God  and  the  received 
 truth  of  the  church." 
 
 Master  Latimer,  mterrupting  him,  said  :  "  Yes,  verily,  my 
 cause  is  as  good  as  St  Cyprian's :  for  his  was  for  the  word 
 of  God,  and  so  is  mine^" 
 
 But  Lincoln  goeth  forth  in  his  talk  :  "  Also  at  the  be- 
 ginning  and  foundation  of  the  church,  it  could  not  be  but  that 
 the  apostles  should  suffer  great  persecution.     Further,  before  The  image  of 
 Christ's  coming;,  continually,  there  were  very  few  which  truly  before  christ 
 
 O'  .  .  „  compared 
 
 served  God ;  but  after  his  coming  began  the  time  of  grace.  ^jj^J^^^^ftg^ 
 Then  began  the  church  to  increase,  and  was  continually  aug-  ^'"• 
 mented,  until  it '"  came  unto  tliis  perfection ;  and  now  hath 
 justly  that  jurisdiction  which  the  unchristian  princes  before  by 
 tyranny  did  resist.  There  is  a  diverse  consideration  of  the 
 estate  of  the  church  now  in  the  time  of  grace,  and  before 
 Christ's  coming.  But,  master  Latimer,  although  we  had  in- 
 structions given  us  determinately  to  take  your  answer  to  such 
 articles  as  we  should  propose,  without  any  reasoning  or  dis- 
 putations, yet  we,  hoping  by  talk  somewhat  to  prevail  with 
 you,  appointed  you  to  appear  before  us  yesterday  in  the 
 divinity  school,  a  place  for  disputations.  And  whereas  then, 
 notwithstanding  you  had  licence  to  say  your  mind,  and  were 
 answered  to  every  matter,  yet  you  could  not  be  brought  from 
 your  errors ;  we,  thinking  that  from  that  time  ye  would  with 
 good  advisement  consider  your  estate,  gave  you  respite  from 
 that  time  yesterday  when  we  dismissed  you,  until  this  time ; 
 and  now  have  called  you  again  here  in  this  place,  by  your 
 answers  to  learn  whether  you  are  the  same  man^^  you  were 
 then  or.  no.  Therefore  we  will  propose  unto  you  the  same  Articles  pro- 
 articles  which  we  did  then,  and  require  of  you  a  determinate  again  to 
 answer,  without  further  reasoning ; "  and  eftsoons  recited  the 
 first  article. 
 
 Latimer  : — "  Always  my  protestation  saved,  that  by  these 
 mine  answers  it  should  not  be  thought  that  I  did  condescend 
 and  agree   to    your    lordships'   authority,   in  that   you  are 
 
 [9  The  cause  of  the  martyi's  of  the  primitive  time,  and  of  the 
 latter  time,  is  all  one.     Foxe.] 
 
 [10  until  that  it,  1563.]  ["  man  as  you,  1563.] 
 
 19—2 
 
292  LATIMERS    LAST    APPEARANCE    AND    EXAMi:srATION 
 
 legaced'  by  authority  of  the  pope,  so  that  thereby  I  might 
 
 seem^  to  consent  to  his  jurisdiction — to  the  first  article  I  an- 
 
 Thevery      swcr  now,  as   I   did   yesterday,  that  in  the  sacrament  the 
 
 Christ  re-      worthy  rcceiver  receiveth  tlie  very  body  of  Christ,  and  drinlc- 
 
 ceivetl  in  tha  ''  .    . 
 
 sacrament     eth  his  blood  by  the  Spirit^  and  grace:  but,  after  that  cor- 
 
 by  the  Spirit  -i        i        m     • 
 
 and  grace,  poral  being  which*  the  Romish  church  prescribeth,  Christ  s 
 body  and  blood  is  not  in  the  sacrament  under  the  forms  of 
 bread  and  wine." 
 
 .5 
 
 The  notaries  took  his  answer  to  be  afiirmatively.     For 
 The  second    ^\^q  gecoud  article  he  referred  himself  to  his  answers  made  be- 
 
 and  third 
 
 articles.  f^pg^  After  tliis  the  bishop  of  Lincoln  recited  the  third  article, 
 and  required  a  determinate  answer. 
 
 Latimer : — "  Christ  made  one  oblation  and  sacrifice  for 
 the  sins  of  the  whole  world,  and  that  a  perfect  sacrifice ;  nei- 
 ther needeth  there  to  be  any  other,  neither  can  there  be  any 
 other,  propitiatory  [sacrificed]  " 
 
 The  notaries  took  his  answer  to  be  affirmatively.  In  like 
 manner  did  he  answer  to  the  other  articles,  not  varying  from 
 his  answers  made  the  day  before. 
 
 After  his  answers  were  penned  of  the  notaries,  and  the 
 
 bishop  of  Lincoln  had  exhorted  him  in  like  sort  to  recant,  as 
 
 he  did  master  Kidley,  and  revoke  his  errors  and  false  asser- 
 
 Latimer  will  tious,  and  mastor  Latimer  had  answered  that  he  neither  could 
 
 not  deny  his  t  . 
 
 cv^l^t'  ^01'  Avould  deny  his  Master  Christ  and  his  verity,  the  bishop 
 of  Lincoln  desired  master  Latimer  to  hearken  to  him :  and 
 then  master  Latimer   hearkening  for  some  new  matter  and 
 
 His  condem-  otlicr  talk,  the  bishop  of  Lincoln  read  his  condemnation ;  after 
 the  publication  of  the  which,  the  said  three  bishops^  brake 
 up  their  sessions,  and  dismissed  the  audience.     But  master 
 
 ^arjistsfake  Latimor  required  the  bishop  to  perform  his  promise  in  saying 
 
 miseo.  ^^^Q  jg^y  before,  that  he  should  have  licence  briefly  to  declare 
 
 the  cause^,  why  he  refused  the  pope's  authority.  But  the 
 bishop  said  that  now  he  could  not  hear  him,  neither  ought  to 
 talk  with  him. 
 
 [1  legasid,  1563.]  [2  be  seemed,  1563.] 
 
 [3  by  spirit,  1563.]  [•»  the  which,  1563.] 
 
 [5  To,  1503.]  ["  sacriiice,  not  in  1563.] 
 
 [7  ne  could  ne  would,  1563.]  [«  lords,  1563.] 
 [9  causes,  1563.] 
 
BEFORE    THE    COMMISSIONERS.  29 O 
 
 Then  master  Latimer  asked  him,  whether  it  were  not 
 lawful  for  him  to  appeal  from  this  his  judgment.  And  the 
 bishop  asked  him  again,  To  whom  he  would  appeal  ?  "  To 
 the  next  general  council,"  quoth  master  Latimer,  "  which 
 shall  be  truly  called  in  God's  name."  With  that  appellation 
 the  bishop  was  content ;  but,  he  said,  it  would  be  a  long  sea- 
 son before  such  a'°  convocation  as  he  meant  would  be  called. 
 
 Th«n  the  bishop  committed  master  Latimer  to  the  mayor, 
 saying,  "  Now  he  is  your  prisoner,  master  Mayor." 
 
 Because  the  press  of  the  people  was  not  yet  diminished, 
 each  man  looking  for  further  process,  the  bishop  of  Lincoln 
 commanded  avoidance,  and  willed  master  Latimer  to  tarry  till 
 the  press  were  diminished,  lest  he  should  take  hurt  at  his 
 egression,  as  he  did  at  his  entrance. 
 
 [10  such  a  true,  1563.] 
 
WHAT  MASTER  LATIMER,  BEING  BISHOP  OF  WORCESTER, 
 
 TAUGHT  ALL  THEM  OF  HIS  DIOCESE  .TO  SAY 
 
 TO   THE   PEOPLE. 
 
 [Foxe,  Acts  and  Mon.  p.  1348,  edit.  1503.    Vol.  III.  p.  384,  edit.  1084.] 
 
 In  giving  Holy    Water. 
 
 Remember,  yom^  promise  in  Baptism, 
 Christ,  his  mercy  and  blood-shedding. 
 By  whose  most  holy  sprinkling 
 Of  all  your  sins  you  have  free  pardoning. 
 
 What  to  say  in  giving  Holy  Bread. 
 
 Of  Christ's  body  this  is  a  token. 
 Which  on  the  cross  for  our  sins  was  broken. 
 Wherefore  of  your  sins  you  must  be  forsakers. 
 If  of  Christ's  death  ye  will  be  partakers. 
 
LETTERS. 
 
 LETTER    I^ 
 Latimer  to  Dr  Greene^. 
 
 [Parker  MSS.  in  C.C.C.  Camb.  Cod.  cxix.  15.] 
 
 Right  worshipful  Father, 
 When  I  last  night  arrived  at  Kimbolton  on  my  waj  to 
 my  native  place,  I  readily  ascertained  from  Mr  Thorp,  and 
 other  persons  of  good  credit,  (after  we  had  exchanged  mutual 
 greetings  and  compliments,)  that  nothing  could  just  now  occur 
 more  ao;reeable  to  Mr  Wino-field^  than  that  he  should  succeed 
 to  Lo veil's*  place  among  us,  and  hold  whatever  office  that 
 
 [1  The  original  of  this  letter,  and  of  the  rest  which  were  written  in 
 Latin,  will  be  found  in  the  Appendix.] 
 
 [2  In  all  probability,  Dr  Thomas  Greene,  who,  at  the  time  this  letter 
 was  written,  was  master  of  Catharine  Hall,  and  vice-chancellor  of  the 
 University  of  Cambridge.] 
 
 [3  Sir  Richard  Wingfield,  of  Kimbolton  Castle,  in  Huntingdon- 
 shii-e.  Knight  of  the  Garter,  the  eleventh  son  of  Sir  John  Wing- 
 field,  of  Leatheringham,  in  Suffolk.  This  gentleman  was  employed  in 
 many  services  of  importance,  both  by  Henry  VII.  and  Hem-y  VIII. 
 In  the  14th  Hem-y  VIII.  he  obtained  a  grant  from  the  crown  of  the 
 castle  and  manor  of  Kimbolton,  and  of  other  possessions  forfeited  by 
 the  didce  of  Buckingham.  He  was  employed  in  an  embassy  to  the 
 emperor  in  Spain,  and  in  that  service  died  at  Toledo,  July  22,  1525, 
 and  was  there  buried  with  great  solemnity,  in  the  chui'ch  of  the  Friars 
 Obsen-ants  of  St  John  de  Pois.  In  the  38th  Vol.  of  the  Baker  MSS. 
 there  is  a  copy  of  a  joint  letter  from  Tunstall,  bishop  of  London,  and 
 Dr  Sampson,  which  contains  an  interesting  accoimt  of  Sir  Richard's 
 last  illness  and  funeral.  The  register  of  the  University  states  that 
 he  was  elected  high-steward  of  that  body  in  1524,  "  on  the  death  of 
 Thomas  Lovell."  Tlie  object  of  Latimer's  letter  is  obviously  to 
 further  Su-  Richard's  election.  Blore,  Hist,  of  the  Co.  of  Rutland, 
 I.  Part  ii.  pp.  08  et  seq ;  Leland,  Itinerary,  Vol.  l.  p.  2 ;  Magna 
 Britan.  Vol.  ii.  p.  1056.] 
 
 [4  Sir  Thomas  Lovell,  it  is  conjectured,  is  the  person  here  alluded 
 to.  He  was  the  youngest  of  three  brothers,  all  very  eminent  knights 
 of  the  age  in  which  they  lived,  and  the  sons  of  Sir  Ralph  Lovell  of 
 West-Hall,  or  Beauchamp  Well,  in  the  county  of  Norfolk.  Sir 
 Thomas  was  made  chancellor  of  the  Exchequer,  when  only  an 
 esquire,  was  afterwards  elected  a  Knight  of  the  Garter;  then  made 
 
296  LATIMER  TO  DR  GREENE.  [lET. 
 
 person  held :  not  that  so  small  a  salary  is  an  object  to  one 
 of  his  high  rank,  and  so  signally  enriched  with  abundance  of 
 every  thing ;  but  in  accordance  with  the  ingenuous  nobility  of 
 his  mind,  he  has  the  greatest  possible  desire  to  form  an  inti- 
 mate acquaintance  with  learned  men  and  those  who  cultivate 
 polite  Hterature.  And  this  object  is  so  seriously  taken  up, 
 and  canvassed  for,  moreover,  in  so  eager  or  rather  so  ardent 
 a  spirit,  that  since  we  had  nothing  but  a  pledge  given  before- 
 hand to  the  honoured  More '  to  plead  in  excuse,  More  is  already 
 prevailed  upon,  and  that  (it  is  said)  by  the  mediation  of  the 
 lung,  to  give  way  to  Wingfield,  and  to  allow  us,  without  any 
 dishonour,  to  comply  with  Wingfield's  wishes.  And  certain  it  is 
 that  this  personage,  by  his  matchless  politeness,  renders  people 
 here  in  all  directions  friendly  to  the  object  he  has  in  view, 
 and  by  acts  of  kindness  firmly  secures  those  who  have  been 
 won  over ;  in  short,  he  does  good  to  every  body.  Your 
 discretion,  therefore,  will  take  this  matter  into  consideration. 
 On  you  alone,  more  especially,  this  whole  business,  and  the 
 advantage,  the  credit,  the  splendour  of  the  university  depends. 
 Thorp,  the  man  of  all  others  whom  we  most  esteem,  and  who 
 is  always  very  much  attached  to  you,  thinks  that  nothing 
 would  be  more  for  the  advantage  of  our  commonwealth  than 
 the  granting  of  this  favour.  For,  that  I  may  say  a  word  or 
 two  respecting  Wingfield,  who,  I  ask,  in  the  present  day,  is 
 more  in  the  royal  confidence,  or  would  be  more  wilhng  and 
 ready  to  speak  for  his  friends  to  the  king,  than  this  very 
 Wingfield?  Or  who  among  the  lay  nobihty  has  a  greater 
 regard  for  literature  than  he  ?  But  I  shall,  perchance,  appear 
 more  meddling  than  discreet  in  writing  thus  boldly  to  your 
 lordship.  Yet  Thorp  urges  me  on, — zeal,  a  sense  of  duty,  a 
 regard  for  our  literary  commonwealth  impel  me.  Make 
 allowance  for  him  who  errs,  but  means  well. 
 
 treasurer  of  the  household  and  a  privy  councillor  to  Henry  VII. ;  and 
 was  an  executor  of  the  will  of  that  sovereign,  as  well  as  of  the  will  of 
 lady  Margaret,  the  king's  mother,  and  foundress  of  the  colleges  of  St 
 John  and  Christ,  in  Cambridge.  Under  Henry  VIII.  Sir  Thomas 
 Lovell  held  several  important  offices,  and  was  employed  on  many  im- 
 portant occasions.  He  died  on  the  25th  of  May,  1524.  Blore,  Hist, 
 of  the  county  of  Rutland,  Vol.  i.  Part  ii.  pp.  46  et  seq. ;  Blomefield 
 and  Park,  in  Norfolk,  Vol.  i.  p.  218  et  seq. ;  Nichols,  Royal  Wills, 
 p.  366.] 
 
 [1  Sir  Thomas  More.] 
 
I.l:  LATIMER    TO    DR    GREENE. 
 
 297 
 
 Farewell,  your  worship.  I  write  this  late  at  night,  after 
 equinoctial  rains,  and  after  being  well  nigh  suffocated  and  out 
 of  my  wits  with  the  heat  of  the  sun,  the  fumes  of  victuals, 
 and  the  excessive  feasting  besides. 
 
 Kimbolton,  14  Oct.  [1524.] 
 
 H.  Latimer. 
 
 LETTER    IT. 
 The  sum   of  Master  Latimer's  ansiver  to  Dr  Redman-. 
 
 [Foxe,  Acts  and  Mon.  p.  1305,  edit.  1.^63.  Vol.  III.  p.  351.  edit.  1684.] 
 
 Reverend  master  Redman,  it  is  even  enough  for  me, 
 that  Christ's  sheep  hear  no  man's  voice  but  Christ's :  and  as 
 for  you,  you  have  no  voice  of  Christ  against  me,  whereas,  for 
 my  part,  I  have  a  heart  that  is  ready  to  hearken  to  any  voice 
 of  Christ  that  you  can  bring  me.  Thus  fare  you  well,  and 
 trouble  me  no  more  from  the  talking  with  the  Lord  my  God. 
 
 LETTER   III. 
 
 A  Letter  of  Master  Latimer  ivritten  to  King  Henry  [VIIL] 
 for  restoring  again  the  free  liberty  of  reading  the  holy 
 scriptures. 
 
 FFoxe,  Acts  and  Mon.  pp.  1344,  et  seq.  edit.  1563 ;  Vol.  III.  pp.  410,  et  seq. 
 edit.  11)84.1 
 
 To  the  most  mighty  prince,  king  of  England,  Henry  the 
 Eighth,  grace,  mercy,  and  peace  from  God  the  Father,  by  our 
 
 .  [2  This  Dr  Redman,  "being  of  no  little  authority  in  Cambridge," 
 wrote  to  Latimer,  (probably  about  1527,)  to  dissuade  him  from  his 
 "manner  of  teaching;"  taking  occasion,  also,  to  charge  Latimer  with 
 being  under  the  influence  of  delusion  and  self-opinion.  The  letter  in 
 the  text  is  a  reply  to  Dr  Redman's  communication.  Respecting  Dr 
 Redman  himself,  who  was  the  fu'st  master  of  Trinity  college,  Cam- 
 bridge, and  the  intimate  friend  of  Roger  Ascham,  see  Wood,  Athen. 
 Oxon.  Vol.  I.  pp.  193  et  seq.  Edit.  Bliss. ;  Strype,  Eccl.  Mem.  Vol. 
 11.  i.  pp.  527,  &c.  Oxf. ;  Mem.  of  Cranm.  pp.  386  et  seq.  Oxf.] 
 
298  LATIMER    TO    KING    HENRY    VIII.  [lET. 
 
 Lord  Jesus  Christ.  The  holy  doctor,  St  Augustine,  in  an 
 epistle  which  he  wrote  to  Casulanus',  saith,  that  he  which  for 
 fear  of  any  power  hideth  the  truth,  provokcth  the  wrath  of 
 God  to  come  upon  him ;  for  he  feareth  men  more  than  God. 
 And  according  to  the  same,  the  holy  man  St  John  Chrysostom 
 saith,  that  he  is  not  only^  a  traitor  to  the  truth,  which  openly 
 for  truth  teacheth  a  lie ;  but  he  also  which  doth  not  freely 
 Latimer  pronouncc  and  shew  the  truth  that  he  knoweth.  These  sen- 
 conscieiue    touccs,  luost  rcdoubtod  kino*    when  I  read  now  of  late,  and 
 
 to  write  to  '  .  ^  . 
 
 the  king.  marked  them  earnestly  in  the  inward  parts  of  mine  heart,  they 
 made  me  sore  afraid,  troubled,  and  vexed  me  grievously  in 
 my  conscience ;  and  at  the  last  drave  me  to  this  strait,  that 
 either  I  must  shew  forth  such  things  as  I  have  read  and 
 learned  in  scripture,  or  else  be^  of  that  sort  that  provoke 
 the  wrath  of  God  upon  them,  and  be  traitors  unto  the 
 truth :  the  which  tiling  rather  than  it  should  happen,  I  had 
 
 What  it  is  to  rather  suffer  extreme  punishment.     For  what  other  thing'* 
 
 be  a  traitor  to  ...  .  -  ,  ,  ,  . 
 
 truth.  IS  it  to  be  a  traitor  unto  the  trutli,  than  to  be  a  traitor 
 and  a  Judas  unto  Christ,  which  is  the  very  truth,  and 
 cause  of  all  truth  ?  The  which  saith,  that  whosoever  denieth 
 him  before  men,  he  will  deny  him  before  his  Father  in 
 heaven.  The  which  denying  ought  more  to  be  feared  and 
 dreaded,  than  the  loss  of  all  temporal  goods,  honour,  promotion, 
 fame,  prison,  slander,  hurts,  banishments,  and  all  manner  of 
 torments  and  cruelties,  yea,  and  death  itself,  be  it  never  so 
 shameful  and  painful.  But,  alas!  how  little  do  men  regard  those 
 sharp  sayings  of  these  two  holy  men,  and  how  little  do  they 
 fear  the  terrible  judgment  of  Almighty  God !  And  specially 
 they  which  boast  themselves  to  be  guides  and  captains  unto 
 other,  and  challenging^  unto  themselves  the  knowledge  of  holy 
 scripture,  yet  will  neither  shew  the  truth  themselves  (as  they  be 
 bound),  neither  suffer  them  that  would.  So  that  unto  them  may 
 be  said  that  which  our  Saviour  Christ  said  to  the  Pharisees, 
 
 Matt,  xxiii.    "  Wo  be  mito  you,  scribes  and  Pharisees,  which  shut  up  the 
 
 [1  Quisquis  metu  cujuslibct  potestatis  vcritatcm  occultat,  iram  Dei 
 super  sc  pi-ovocat,  quia  magis  timet  homincm  quam  Deum.  Quoted  in 
 Decret.  Gratian.  Deer.  Sec.  Pars,  Caus.  xi.  Qu.  iii.  can.  SO,  as  from 
 the  Epist.  of  Augustine  to  Casulanus,  but  the  passage  is  not  found  in 
 the  writings  of  Augustine.] 
 
 [2  alonoly,  1503.]  [3  to  be  of  the  sort,  1563.] 
 
 [4  what  thing,  1563.]  [5  challenge,  1563  J 
 
JII.]  LATIMER    TO    KING    HENRY    VIII.  299 
 
 kingdom  of  heaven  before  men,  and  neither  will  you  enter  in 
 yourselves,  neither  suffer  them  that  would,  to  enter  in*^!"  And  The  subtle 
 they  will,  as  much  as  in  them  lieth,  debar  not  only  the  word  practice  of 
 of  God,  Avhich  David  calleth  "  a  light  to  direct"  and  shew  every 
 man  how  to  order  his  affections  and  lusts,  according  to  tho 
 commandments  of  God,  but  also  by  their  subtle  wihness  they 
 instruct,  move,  and  provoke  in  a  manner  all  kings  in  Christ- 
 endom, to  aid,  succour,  and  help  them  in  this  their  mischief. 
 And  especially  in  this  your  realm  they  have  so^  blinded  your 
 liege  people  and  subjects  with  their  laws,  customs,  ceremonies, 
 and  Banbury  glosses,  and  punished  them  with  cursings,  ex- 
 communications, and  other  corruptions,  (corrections  I  would 
 say.)     And  now,  at  the  last,  when  they  see  that  they  cannot 
 prevail  against  the  open  truth  (which  the  more  it  is  persecuted, 
 the  more  it  increaseth  by  their  tyranny),  they  have  made  it     , 
 treason  to  your  noble  grace  to  have  the  scripture  in  Enghsh. 
 Here  I  beseech  your  grace  to  pardon  me  a  while,  and 
 patiently  to  hear  me  a  word  or  two ;  yea,  though  it  be  so 
 that,  as  concerning  your  high  majesty  and  regal  power  Avhere- 
 unto  Almighty  God  hath  called  your  grace,  there  is  as  great 
 difference  between  you®  and  me,  as  between  God  and  man : 
 for  you  be  here  to  me  and  to  all  your  subjects  in  God's  stead, 
 to  defend,  aid,  and  succour  us  in  our  right;  and  so  I  should 
 tremble  and  quake  to  speak  to  your  grace.     But  again,  as 
 concerning  that  you  be  a  mortal  man,  in  danger  of  sin,  having 
 in  you  the  corrupt  nature  of  Adam,  in  the  which  all  we  be 
 both  conceived  and  born ;    so  have  you  no  less  need  of  the 
 merits  of  Christ's  passion  for  your  salvation,  than  I  and  other  Kings  stand 
 of  your  subjects  have,  which  be  all  members  of  the  mystical  neeTof '" 
 body  of  Christ.     And  though  you  be  a  higher  member,  yet?ion?asMy 
 you  must  not  disdain  the  lesser".     For,  as   St   Paul  saith,  j"ct.™' '"  " 
 "  Those  members  that  be  taken  to  be  most  vile^",  and  had  in  Eph.  u. 
 least  reputation,  be  as  necessary  as  the  other,  for  the  pre-  i  c^r.  u.'" 
 servation  and  keeping  of  the  body."     This,  most  gracious  i  coV.'xii. 
 king,  when  I  considered,  and  also  your  favourable"  and  gentle 
 nature,  I  was  bold  to  write  this  rude,  homely,  and  simple  letter 
 unto  your  grace,  trusting  that  you  will  accept  my  true  and 
 faithful  mind  even  as  it  is. 
 
 [6  enter,  15G3.]  [7  sore,  1563.] 
 
 [8  your  grace,  1563.]  [9  less,  1563.] 
 
 [10  taken  most  vilest,  1563.]  [u  lowly,  favourable,  1563.] 
 
soo 
 
 LATIMER    TO    KING    HENRY    VIII. 
 
 [let. 
 
 Matt.  vii. 
 The  rule  of 
 Christ. 
 
 The  poverty 
 of  Christ's 
 life. 
 
 The  poor  con' 
 dition  of 
 Christ's  life 
 is  an  exam- 
 ple to  us  to 
 cast  down 
 our  pride, 
 not  to  set 
 by  riches. 
 
 It  is  not 
 against  the 
 ])0verty  of 
 the  s])irit,  to 
 be  rich. 
 
 First,  and  before  all  things,  I  will  exhort  your  grace  to 
 mark  the  life  and  process  of  our  Saviour  Christ,  and  his 
 apostles,  in  preaching  and  setting  forth  of  the  gospel ;  and  to 
 note  also  the  words  of  our  master  Christ,  which  he  had  to  his 
 disciples  when  he  sent  them  forth  to  preach  his  gospel ;  and 
 to  these  have  ever  in^  your  mind  the  golden  rule  of  our  master 
 Christ,  "  The  tree  is  known  by  the  fruit :"  for  by  the  diligent 
 marking  of  these,  your  grace  shall  clearly  know  and  perceive 
 who  be  the  true  followers  of  Christ  and  teachers  of  his  gospel, 
 and  who  be  not. 
 
 And  concerning  the  first,  all  scripture  sheweth  plainly, 
 that  our  Saviour  Jesus  Christ's  life^  was  very  poor.  Begin 
 at  his  birth,  and  I  beseech  you,  who  ever  heard  of  a 
 poorer,  and^  so  poor  as  he  was  ?  It  were  too  long  to 
 write  how  poor'*  Joseph  and  the  blessed  Virgin  Mary  took 
 their  journey  from  Nazareth  toward  Bethleem,  in  the  cold 
 and  frosty  winter,  having  nobody  to  wait  upon  them,  but  he 
 both  master  and  man,  and  she  both  mistress  and  maid.  How 
 vilely,  thinks  your  grace,  were  they^  entreated  in  the  inns 
 and  lodgings  by  the  way !  And  in  how  vile  and  abject  place 
 was  this  poor  maid,  the  mother  of  our  Saviour  Jesus  Christ, 
 brought  to  bed^  without  company,  light,  or  any  other  thing 
 necessary  for  a  woman  in  that  plight !  Was  not  here  a  poor 
 beginning,  as  concerning  this"  world?  Yes,  truly.  And 
 according  to  this  beginning  was  the  process  and  end  of  his 
 life  in  this  world.  And  yet  he  might  by  his  godly  power 
 have  had  all  the  goods  and  treasures  of  this  world  at  his 
 pleasure,  when  and  where  he  would. 
 
 But  this  he  did  to  shew  to  us,  that  his  followers  and  vicars 
 should  not  regard  and^  set  by  the  riches  and  treasures  of  this 
 world,  but  after  the  saying  of  David  we  ought  to  take  them, 
 which  saith  thus  :  "  If  riches,  promotions,  and  dignity  happen 
 to  a  man,  let  liim  not  set  liis  affiance,  pleasure,  trust,  and^  heart 
 upon  them."  So  that  it  is  not  against  the  poverty  in  spirit, 
 which  Christ  preacheth'°  in  the  gospel  of  St  Matthew,  chapte'i' 
 v.,  to  be  rich,  to  be  in  dignity  and  in  honour,  so  that  their 
 
 [1  have  in,  15G3.] 
 [■*  poorly,  15G3.] 
 [c  bed  in,  1563.] 
 [8  nor,  1563.] 
 [10  praiseth,  1563.] 
 
 [2  Christ  his  life,  1563.]  [3  or,  1563.] 
 
 [5  they  were,  1563.] 
 [7  the,  1563.] 
 [9  his  heart,  1563.] 
 
111.]  LATIMER    TO    KING    HENUY     VUI.  30 1 
 
 hearts  be  not  fixed  and  set  upon  thora  so  much,  that  they 
 
 neither  care  for  God  nor  eood  men.     But  they  be  enemies  to  P"vy  ene- 
 1  •  1 1  ••11  1-1  ™'^* '°  *p'* 
 
 this'^  poverty  in  spu'it,  have  they  never  so  httlc,  that  have  "^''"^i  p"- 
 
 gi'eedy  and  desirous  minds  to  the  goods  of  this  world,  only 
 
 because  they  would  Uve  after  their  own  pleasure  and  lusts. 
 
 And  they  also  be  privy  enemies  (and  so  much  the  worse), 
 
 which  have  professed,  and  they  say,  wilful  poverty,  and  will 
 
 not  be  called  worldly  men ;  and  they  have  lords'  lands,  and 
 
 kings'  riches.     Yea,  rather  than  they  would  lose  one  jot  of  ^^°"'^''f""s, 
 
 o  '  t/  t)  and  prelates 
 
 that  which  they  have,  they  will  set  debate  between  king  and  "[1*^  *'""'"" 
 king,  realm  and  realm,  yea,  between  the  king  and  his  subjects, 
 and  cause  rebelhon  against  the  temporal  power,  to  the  which 
 our  Saviour  Clirist  himself  obeyed,  and  paid  tribute,  as  the  Matt.  xvii. 
 gospel  declareth  ;  unto  whom  the  holy  apostle  St  Paul  teacheth  subjection 
 every  christian  man  to  obey :  yea,  and  beside  all  this,  they  Jliwers™'^ 
 will  curse  and  ban,  as  much  as  in  them  lieth,  even  into  the 
 deep  pit  of  hell,  all  that  gainsay  their  appetite,  whereby  they 
 thinli  their  goods,  promotions,  or  dignities  should  decay. 
 
 Your  grace  may  see  Avhat  means  and  craft  the  spiritualty 
 (as  they  will  be  called)  imagine,  to  break  and  withstand  the 
 acts  which  were  made  in  your  grace's  last  parliament '"  against 
 their  superfluities.  Wherefore  they  that  thus  do,  your  grace 
 may  know  them  not  to  be  true'^  followers  of  Christ.  And 
 although  I  named  the  spiritualty  to  be  corrupt  with  this  un-  Ambition  of 
 thristy  ambition ;  yet  I  mean  not  all  to  be  faulty  therein,  for  auy!'""^"' 
 there  be  some  good  of  them :  neither  will  I  that  yom*  grace 
 
 [11  his,  1563.] 
 
 [12  The  acts  alluded  to  were :  (l)  For  regulating  the  Fees  on  the 
 Probate  of  Wills ;  (2)  For  limiting  Mortuaries ;  and,  (3)  For  abridging 
 Pluralities  of  Benefices,  and  enforcing  the  residence  of  the  Clergy. 
 (21  Hen.  VIII.  c.  5,  6,  13.)  These  acts  were  jjassed  by  the  Commons 
 as  the  result  of  their  communing  "of  their  grefes  wherwith  the  Spuitu- 
 altie  had  before  tyme  grevously  oppressed  them."  Hall  states,  that 
 when  the  bill  "concerning  probates  of  Testaments"  was  sent  up  to 
 the  house  of  lords,  "  the  Archbishop  of  Canterbm-ie,  in  especiall,  and 
 all  other  bishoppes  in  generall,  both  frowned  and  grunted."  Dr 
 Fisher,  bishop  of  Rochester,  attributed  the  proceedings  of  the  commons 
 to  the  "  lacke  of  faith :"  whilst  the  Commons,  on  their  part,  resented 
 the  fastening  on  them  the  stigma  of  heresy,  and  thereupon  complained 
 to  the  king.  Bishop  Fisher  explained  away  the  obnoxious  part  of  his 
 speech,  and  the  king  mediated,  but  the  Commons  were  not  to  be  so 
 easily  pacified.   Hall's  Chronicle,  by  ElUs,  pp.  756  et  seq.  Lond.  1809.] 
 
 [13  the  true,  1563.] 
 
302 
 
 LATIMER    TO    KING    HENRY    VIII. 
 
 LET. 
 
 Christ  yiro- 
 miseth  no 
 promotion, 
 out  persecu- 
 tion to  his 
 followers. 
 
 John  xvi. 
 
 God's  word 
 only  is  the 
 weapon  of 
 spiritual 
 pastors. 
 
 The  apostles 
 were  perse- 
 cuted, but 
 never  per- 
 secutors. 
 
 should  take  away  the  goods  due  to  the  church,  but  take  away 
 alP  evil  persons  from  the  goods,  and  set  better  in  their 
 stead. 
 
 I  name^  nor  appoint  no  person  nor  persons,  but  remit 
 your  grace  to  the  rule  of  our  Saviour  Christ,  as  in  Matthew, 
 the  seventh  chapter:  "  By  their  fruits  you  shall  know  them." 
 As  touching  the  words  that  our  Saviour  Christ  spake  to  his 
 disciples  when  he  sent  them  to  preach  his  gospel,  they  be 
 read  in  Matthew,  the  tenth  chapter ;  where  he  sheweth,  that 
 here  they  shall  be  hated  and  despised  of  all  men  worldly, 
 and  brought  before  kings  and  rulers,  and  that  all  evil  should 
 be  said  by  them,  for  their  preaching  sake.  But  he  cxhorteth 
 them  to  take  patiently  such  persecution  by  his  own  example, 
 saying,  "  It  becometh  not  the  servant  to  be  above  the  master  : 
 and  seeing  they  called  me  Beelzebub,  what  marvel  is  it,  if 
 they  call  you  devihsh  persons  and  heretics  ?"  Read  the  four- 
 teenth^ chapter  of  St  Matthew's  gospel,  and  there  your  grace 
 shall  see  that  he  promised  to  the  true  preachers  no  worldly 
 promotions  or  dignity ;  but  persecution  and  all  kinds  of 
 punishment,  and  that  they  should  be  betrayed  even  by  their 
 own  brethren  and  children.  In  John  also  he  saith,  "  In  the 
 world  ye  shall  have  oppression,  and  the  world  shall  hate 
 you :  but  in  me  you  shall  have  peace."  John  xvi.  And  in 
 the  tenth  chapter  of  St  Matthew's  gospel  saith  our  Saviour 
 Christ  also,  "  Lo,  I  send  you  forth  as  sheep  among  wolves." 
 So  that  the  true  preachers  go  like  sheep  harmless,  and  be 
 persecuted,  and  yet  they  revenge  not  their  wrong,  but  remit 
 all  to  God ;  so  far  is  it  off  that  they  will  persecute  any  other 
 but  with  the  word  of  God  only,  which  is  their  weapon.  And 
 so  this  is  the  most  evident  token  that  our  Saviour  Jesus 
 Christ  would  that  his  gospel  and  the  preachers  of  it  should 
 be  known  by,  that  it  should  be  despised  among  those*  worldly 
 wise  men,  and  that  they  should  repute  it  but  foolishness,  and 
 deceivable  doctrine;  and  the  true  preachers  should  be  per- 
 secuted and  hated,  and  driven  from  town  to  town,  yea,  and 
 at  the  last  lose  both  goods  and  life.  And  yet  they  that  did 
 this  persecution,  should  think  that  they  did  well,  and  a  great 
 pleasure  to  God.  And  the  apostles,  remembering  this  lesson 
 of  our  Saviour  Christ,  were  content  to  suffer  such  persecutions, 
 
 [1  such  evil,  1563.]  [2  I  mean,  1563.] 
 
 [«  A  mistake  no  doubt  for  the  "tenth."]  [<  these,  1563.] 
 
^"•j  LATIMER    TO     KING    IIEXRY    VIII.  ,'503 
 
 as  you  may  read  in  the  Acts  of  the  Apostles  and  the  Epistles. 
 But  we  never  read  that  they  ever  persecuted  any  man.  The 
 holy  apostle  St  Paul  saith,  that  "every  man  that  mil  Hve 
 godly  in  Christ  Jesus,  shoidd  suffer  persecution."  And  also 
 he  saith  further,  in  the  epistle  written  to  the  Philippians,  in 
 the  first  chapter,  that  "  it  is  not  only  given  to  you  to  believe 
 in  the  Lord,  but  also  to  suffer  persecution  for  his  sake." 
 
 Wherefore   take  this  for  a  sure  conclusion,  that  there.  Persecution 
 where  the  word  of  God  is  truly  preached,  there  is  persecution,  ofT™'*' 
 as  well  of  the  hearers,  as  of  the  teachers :  and  where  as  is  ^''^'''""^• 
 quietness  and  rest  in'^  Avorldly  pleasuse,  there  is  not  the  truth. 
 For  the  world  loveth  all  that  are  of  the  world,  and  hateth  all 
 things  that  arc*^  contrary  to  it.     And,  to  be  short,  St  Paul 
 calleth  the  gospel  the  word  of  the  cross,  the  word  of  punish-  xhewordof 
 ment.     And  the  holy  scripture  doth  promise  nothing  to  the'""'""''' 
 favom-ers  and  followers  of  it  ui  this  world,  but  trouble,  vexa- 
 tion, and  persecution,  which  these  worldly  men  cannot  suffer, 
 nor  aAvay  Avithal. 
 
 Therefore  pleaseth  it  your  good  grace  to  return  to  this 
 golden  rule  of  our  Master  and  Saviour  Jesus  Christ,  which 
 is  this,  "  By  their  fruits  you  shall  know  them."  For  where 
 you  see  persecution,  there  is  the  gospel,  and  there  is  the 
 truth ;  and  they  that  do  persecute,  be  void  and  without  all 
 truth,  not  caring  for  the  clear  light,  which  (as  our  Saviour 
 Jesus  Christ  saith  in  the  third  chapter  of  St  John's  gospel) 
 "is  come  into  the  world,  and  which  shall  utter  and  shew 
 forth  every  man^s  works."  And  they  whose  works  bo  naught,  crafty  pre- 
 dare  not  come  to  this  light,  but  go  about  to  stop  it  and  hinder  IfeZteft!^' 
 it,  lettmg  as  much  as  they  may,  that  the  holy  scripture  should  sSpfure. 
 not  be  read  in  our  mother  tongue,  saying  that  it  would  cause 
 heresy  and  insurrection :  and  so-  they  persuade,  at  the  least 
 way  they  would  fain  persuade,  your  grace  to  keep  it  back. 
 But  here  mark  their  shameless  boldness,  which  be  not  asham- 
 ed, contrary  to  Clirist's  doctrme,  to  gather  figs  of  thorns  and 
 grapes  of  bushes,  and  to  call  hght  darkness,  and  darkness 
 light,  sweet  sour,  and  sour  sweet,  good  evil,  and  evil  good, 
 and  to  say,  that  that  which  teacheth  all  obedience,  should 
 cause  dissension  and  strife.  But  such  is  their  belly-wisdom,  Beiiy- 
 wherewith  they  judge  and  measure  every  tiling,  to  hold  and "''"'"" 
 keep  still  this  wicked  mammon,  the  goods  of  this  world, 
 [5  in  the,  1563.]  [6  jg^  1503.J 
 
 wisdom. 
 
o04  LATIMER    TO    KING     HE\RY    VIII.  [lET. 
 
 which  is  their  God,  and  hath  so  bHnded  the  eyes  of  their 
 hearts,  that  they  cannot  see  the  clear  light  of  the  sacred 
 scripture,  though  they  babble  never  so  much  of  it. 
 Persuasion  ^q^  as  coiicerninor  this  matter,  other  men  have  shewed 
 
 to  let  the  o  '  _       _ 
 
 be"rMd'^fn°  Jour  gracc  their  minds,  how  necessary  it  is  to  have  the 
 English.,  scripture  in  Enghsh.  The  which  tiling  also  your  grace  hath 
 promised  by  your  last  proclamation' :  the  which  promise  I 
 pray  God  that  your  gracious  highness  may  shortly  perform, 
 even  to-day,  before  to-morrow.  Nor  let^  the  wickedness  of 
 these  worldly''  men  detain  you  from  your  godly  purpose  and 
 Sinister        promisc.    Remember  the  subtle  worldly  wise  counsellors  of 
 
 counsel  about  i  _  « 
 
 i.rinces.  Hauimon  the  son  of  Nahas,  king  of  the  Amonites,  which 
 when  David  had  sent  liis  servants  to  comfort  the  young  king 
 for  the  death  of  his  father,  by  crafty  imaginations  counselled 
 Hammon,  not  only*  not  to  receive  them  gently,  but  to  entreat 
 
 isara. X.  .  them  most  shamefully  and  cruelly,  saying  that  "they  came 
 not  to  comfort  him,  but  to  espy  and  search  his  land ;  so  that 
 afterward  they,  bringing  David  word  how  every  thing  stood, 
 David  might  come  and  conquer  it."  1  Sam.  x.  And  they^ 
 caused  the  young  king  to  shear  their  heads,  and  to  cut  their 
 coats  by  the  points,  and  sent  them  away  hke  fools ;  Avhom  he 
 ought  rather  to  have  made  much  of,  and  to  have  entreated 
 them  gently,  and  have  given  them  great  thanks  and  rewards. 
 
 Wicked        Q  -vyretched  counsellors  !    But  see  what  followed  of  this  carnal 
 
 policy  turned 
 
 destruction.    ^^^^  Avorldly  wisdom.      Truly,  nothing  but  destruction  of  all 
 the  whole  realm,  and  also  of  all  them  that*^  took  their  parts. 
 Under  the  Therefore,  good  king,  seeing  that  the  right  David,  that 
 
 pretence  of  *=>  ^  *  .       °  . 
 
 "^^^  is  to  say,  our  Saviour  Christ,  hath  sent  his  servants,  that  is 
 
 insurrections 
 and  heresies, 
 
 'X^the'''^'    to  say,  his  true"  preachers,  and  his  own  word  also,  to  comfort 
 
 gospel. 
 
 stop 
 
 chSt's"^  om-  weak  and  sick  souls,  let  not  these  worldly  men  make 
 your  grace  believe  that  they  will  cause  insurrections  and 
 heresies,  and  such  mischiefs  as  they  imagine  of  their  own 
 mad  brains,  lest  that  he  be  avenged  upon  you  and  your 
 
 [1  The  proclamation  alluded  to  is  "against  erroneous  books  and 
 heresies,  and  against  translating  the  Bible  in  English,  French,  or 
 Dutch."  Wilkins's  Concilia,  Vol.  ill.  pp.  740,  et  seq.  Some  interesting 
 particulars  connected  with  this  document  are  given  by  Dr  Words- 
 worth, Eccl.  Biog.  A^'ol.  III.  pp.  470,  ct  seq.  3rd  Edit.] 
 
 [-  let  not  the,  1563.]  P  worldly  wise,  1563.] 
 
 [1  alonely,  1563.]  [5  and  so  they,  1563.] 
 
 [6  which,  1563.]  V  say  true,  1563.] 
 
in.j  LATIMER    TO    KING    HENRY    VIII.  305 
 
 realm,  as  was  David  upon  the  Amonites,   and   as  lie   Itatli 
 ever  been  avenged  upon  them  which  have**  obstinately  with- 
 stood and  gainsaid  his  word.     But  peradventure  they  will  objection 
 lay  this  against  me,  and  say  that  experience  doth  shew,  how  andlmwer 
 that  such  men  as  call  themselves  followers  of  the  gospel  re- 
 gard'' not  your  grace's  commandment,  neither  set  by  your 
 proclamation :  and  that'°  was  well  proved  by  those  persons 
 which  of  late  were  punished  in   London   for   keeping   such 
 books  as  your  grace  had  prohibited  by  proclamation^' ;  and 
 so,  like  as  they  regarded  not  this,  so  they  will  not  regard  or 
 esteem  other  yom^  grace's  laws,  statutes,  or  ordinances.     But  cause  of  the 
 this  is  but  a  crafty  persuasion  :  for  your  grace  knoweth  that  asamtrscr!?" 
 
 ture  books  in 
 
 there  is  no  man  living,  specially  that  loveth  worldly  promo-  English. 
 tion,  that  is  so  fooHsh  to  set  forth,  promote,  or  enliance  his 
 enemy,  whereby  he  should  be  let  of  his  worldly  pleasures 
 and  fleshly   desires ;  but  rather  he  will  seek  all   the  ways 
 possible  that  he  can,  utterly  to  confound,  destroy,  and  put 
 him  out  of  the  way.      And  so  as  concerning  your  last  pro- 
 clamation, prohibiting  such  books,  the  very  true  cause  of  it 
 and  chief  counsellors  (as  men  say,  and  of  likelihood  it  should 
 be)  were  they,  whose  evil  living  and  cloaked  hypocrisy  these 
 books  uttered  and  disclosed.     And  howbeit  that  there  were 
 three  or  four,  that  would  have  had  the  scripture  to  go  forth  in 
 English'-,  yet  it  happened  there,  as  it  is  evermore  seen,  that 
 the  most  part  overcometh  the  better.     And  so  it  might  be  a  practice  of 
 that  these  men  did  not  take  this  proclamation  as  yours,  but  tonvey  their 
 as  theirs  set  forth  in  yom*  name,  as  they  have  done  many  ciamaticns 
 
 «  '  «/  </    under  the 
 
 times  more :  which  hath  put  tliis  your  realm  in  great  hin-  and^au-"*'"^ 
 derance  and  trouble,  and  brought  it  in  great  penury,  and  ^''""'s'- 
 more  would  have  done,  if  God  hath  not  mercifully  provided 
 to  bring  your  grace  to  knowledge  of  the  falsehood  and  privy 
 treason,  which  their  head  and  captain  was  about '^ ;  and,  be  you 
 
 [8  which  obstinately  withstand  and  againsay,  1563.] 
 [9  regardeth,  1563.]  [lo  and  that  that  was,  1563.] 
 
 [11  "  A  proclamation  for  resisting  and  withstanding  of  most  damn- 
 able heresies,  sown  within  this  realm  by  the  disciples  of  Luther,  and 
 other  heretics,  peiTerters  of  Clmst's  religion."  This  was  in  1529. 
 Foxe,  Acts  and  Mon.  Vol.  n.  pp.  236  et  seq.  Edit.  1684.] 
 
 [12  He  meaneth  of  Cranmer,  Cromwell,  and  one  or  two  more, 
 against  whom  the  bishop  of  Winchester  and  his  faction  did  prevail. 
 Foxe.] 
 
 [13  He  meaneth  of  the  pope,  which  went  about  to  drive  king  Hemy 
 r  -1  20 
 
 [LATIMER,   II.J 
 
806  LATIMER    TO    KIXG    HENRY    YIII.  [lET. 
 
 sure,  not  without  adherents,  if  the  matter  be  duly  searched. 
 For  what  marvel  is  it,  that  they,  being  so  nigh  of  your 
 counsel  and  so  familiar  with  your  lords,  should  provoke  both 
 your  grace  and  them  to  prohibit  these  books,  which  before 
 by  their  own  authority  have  forbidden  the  new  Testament, 
 under  pain  of  everlasting  damnation  ?  For  such  is  their  man- 
 ner, to  send  a  thousand  men  to  hell,  ere  they  send  one  to 
 God:  and  yet  the  new  Testament  (and  so  I  think  by  the 
 other)  was  meekly  offered  to  every  man  that  would  and  could, 
 to  amend  it,  if  there  were  any  fault. 
 The  cause  of         Moreover,  I  will  ask  them  the  causes  of  all  insurrections, 
 
 insurrec-  i        i  /«  i        i  •      • 
 
 tions.  which  have^  been  m  this  realm  heretofore  ;  and  whence  is  it, 
 
 that  there  be  so  many  extortioners,  bribers,  murderers,  and 
 thieves,  which  daily  do  not  break  only  your  grace's  laws, 
 ordinances,  and  statutes,  but  also  the  laws  and  commandments 
 of  Almighty  God  ?  I  think  they  will  not  say  these  books, 
 but  rather  their  pardons,  which  causeth  many  a  man  to  sin 
 in  trust  of  them.  For  as  for  those  malefactors  which  I  now 
 rehearsed,  you  shall  not  find  one  amongst  a  hundred,  but 
 that  he  will  cry  out  both  of  these  books,  and  also  of  them 
 that  have  them ;  yea,  and  will  be  glad  to  spend  the  good 
 which  he  hath  wrongfully  gotten,  upon  fagots,  to  burn  both 
 the  books,  and  them  that  have  them. 
 
 enei^eTio''  And  as  toucliing  these  men,  that  were  lately  punished  for 
 
 the  gospel,  ^i^ggg  books ^,  thoro  is  no  man,  I  hear  say,  that  can  lay  any 
 word  or  deed  against  them  that  should  sound  to  the  breaking 
 of  any  of  your  grace's  laws,  this  only  except,  if  it  be  yours,  and 
 
 Thefroward  not  ratlior  thoirs.     And  be  it  so  that  there  be  some  that  have 
 
 life  of  the  i         i/>      mi     i 
 
 gospellers     thoso  books,  that  be  evil,  unruly  and  sell- willed  persons,  not 
 
 not  to  be  laid  '  ^  <J  1  ' 
 
 to  the  gospel,  regarding  God's  laws,  nor  man's  :  yet  these  books  be  not  the 
 cause  thereof,  no  more  than  was  the  bodily  presence  of  Christ, 
 and  his  words,  the  cause  that  Judas  fell ;  but  their  own  fro- 
 ward  mind  and  carnal  wit,  which  should  be  amended  by  the 
 virtuous  example  of  living  of  their  curates,  and  by  the  true 
 exposition  of  the  scripture.  If  the  lay  people  had  such 
 curates  that  would  thus  do  their  office,  neither^  these  books, 
 
 out  of  his  kingdom,  and  that  not  without  some  adherents  near  about 
 the  king.     Foxe.]  \}  hath,  1563.] 
 
 [2  Probably  he  alludes  to  Tewksbury,  Freese,  &c.  Foxe,  Acts  and 
 Mon.  Vol.  II.  pp.  242  et  seq.  Edit.  1684.  Wordsworth.  ] 
 
 [3  office,  these  books,  nor,  1563.] 
 
nr.]  LATIMER    TO    KING    HKNRY    VIII.  ,'j07 
 
 nor  the  devil  himself,  could  hurt  them"',  nor  make  them  to  20 
 
 out  of  frame :  so  that  the  lack  of  good  curates  is  the  do-  i-acu  of  good 
 
 struction  and  cause  of  all  mischief.     Neither  do  I  write  these  cause  of  aii 
 
 ,  .  1  T         -11         •   1  1  ^  mischief  in 
 
 thmgs  because  that  1  will   either  excuse  these  men  lately  "^^  realm. 
 punished,  or  to  affirm  all  to  be  true  written  in  these  books, 
 which  I  have  not  all  read ;   but  to  shew  that  there  cannot 
 such  inconvenience  follow  of  them,  and  specially  of  the  scrip- 
 ture, as  they  would  make  men  believe  should  follow. 
 
 And  though   it  be  so   that  your  grace  may  by  other  The  gospei 
 books,   and  namelv  by  the  scripture  itself,  know  and  per-  forth  without 
 
 .",  ii'i  11-  persecution, 
 
 ceive  the  hvpocrite-wolves  clad  in  sheep's  clothino-,    yet  I  ''"'">:'^  "^^ 
 
 «'  ^  J.  O'      t/  readingthere- 
 
 think  myself  bound  in  conscience  to  utter  unto  your  grace  °^*^^'^'^^- 
 such  things  as  God  put  in  my^  mind  to  write.     And  this  I 
 do  (God  so  judge  me !)  not  for  hate  of  any  person  or  per- 
 sons living,  nor  for  that''  I  think  the  word  of  God  should  go 
 forth  without  persecution,  if  your  grace  had  commanded  that 
 every  man  within  your  realm  should  have  it  in  his  mother's 
 tongue.     For  the  gospel  must  needs  have  persecution  unto  The  last  sign 
 the  time  that  it  be  preached  throughout  all  the  world,  which  judgment- 
 is  the  last  sign  that  Christ  shewed  to  his  disciples'''  should 
 come  before  the  day  of  judgment :  so  that  if  your  grace  had 
 once  commanded  that  the  scripture  should  be  put  forth,  the 
 devil  would  set  forth  some  wile  or  other  to  persecute  the 
 truth.     But  my  purpose  is,  for  the  love  that  I  have  to  God  Latimer 
 principally,  and  the  glory  of  his  name,  which  is  only  known  forth  his 
 by  his  word,  and  for  the  true  allegiance  that  I  owe  unto 
 your  grace,  and  not  to  hide  in  the  ground  of  my  heart  the 
 talent  given  me  of  God,  but  to  chaffer  it  forth  to  others,  that 
 it  may  increase  to  the  pleasure  of  God,  to  exhort  your  grace 
 to  avoid  and  beware  of  these  miscliievous  flatterers,  and  their 
 abominable  ways  and  counsels. 
 
 And  take  heed  whose  counsels  your  grace  doth  take  in 
 this  matter  :  for  there  be  some  that,  for  fear  of  losing  of 
 their  worldly  worship  and  honour,  will  not  leave  of  ^  their 
 opinion,  which  rashly,  and  that  to  please  men  withal  by 
 whom  they  had  great  promotion^  they  took  upon  them  to 
 
 [4  hm-t  them  to  go  out  of  frame,  1684.] 
 
 [5  put  in  mind,  1563.]  [6  that  that  I  think,  1563.] 
 
 [■^  disciples  that  should,  1563.]       [«  leave  then-,  1563.] 
 [9  He  meaneth  this  belike  by   Sir  Thomas  More,  who,  for  the 
 bishops'  pleasure,  set  his  pen  against  the  gospel.     Foxe.] 
 
 20—2 
 
SOS  LATIMER    TO    KtXG    HEXRY    Vril.  [lET. 
 
 defend  by  writing;  so  that  now  they  think  that  all  their  feli- 
 city, which  they  put  in  this  hfe,  should  be  marred,  and  their 
 wisdom  not  so  greatly  regarded,  if  that  which  they  have  so 
 slanderously  oppressed,  should  now  be  put  forth  and  allowed. 
 Paul  a  good   But,  alas !  let  these  men  remember  St  Paul,  how  fervent  he 
 
 example  for 
 
 clltorlfo       ^"^^^  against  the  truth  (and  that  of  a  good  zeal)  before  he 
 
 louow.         ^yg^g  called :  he  thought  no  shame  to  suffer  punishment  and 
 
 great  persecutions^  for  that  which  before  he  despised  and 
 
 called  heresy.     And  I  am  sure  that  their  living  is  not  more 
 
 perfect  than  St  Paul's  was,  as  concerning  the  outward  works 
 
 of  the  law,  before  he  was  converted. 
 
 e'jfam'li^e^for'*         "^^^^  ^^^^  ^^^^S  ^"^  proplict,  David,  was  not  ashamed  to 
 
 submit^thei'r  forsalvC  his  good  intent  in  building  of  the  temple,  after  that 
 
 purpose's  to    the  prophct  Nathan  had   shewed  him  that  it  was  not  the 
 
 pleasure  of  God  that  he  should  build  any  house  for  him ; 
 
 and,   notwithstanding  that  Nathan  had  before  allowed  and 
 
 praised  the  purpose  of  David,  yet  he  was  not  ashamed  to 
 
 revoke  and  eat  his  words  again,  when  he  knew  that  they 
 
 were  not  according  to  God's  will  and  pleasure. 
 
 Wherefore  they  be  sore  drowned  in  worldly  wisdom,  that 
 think  it  against  their  worship  to  acknowledge  their  ignorance^ : 
 whom  I  pray  to  God  that  your  grace  may  espy,  and  take 
 heed  of  their  worldly  wisdom,  which  is  foolishness  before 
 God ;  that  you  may  do  that  God  commandeth,  and  not  that 
 seemeth  good  in  your  own  sight  without  the  Avord  of  God; 
 that  your  grace  may  be  found  acceptable  in  his  sight,  and 
 one  of  the  members  of  his  church ;  and,  according  to  the 
 office  that  he  hath  called  your  grace  unto,  you  may  be  found 
 a  faithful  minister  of  his  gifts,  and  not  a  defender  of  his 
 faith :  for  he  Avill  not  have  it  defended  by  man  or  man's- 
 power,  but  by  his  word  only,  by  the  which  he  hath  evermore 
 defended  it,  and  that  by  a  way  far  above  man's  power  or 
 reason,  as  all  the  stories  of  the  bible  make  mention. 
 
 Wherefore,  gracious  king,  remember  yourself ;  have  pity 
 upon  your  soul ;  and  think  that  the  day  is  even  at  hand, 
 
 [1  There  is  no  more  of  this  letter  in  the  edition  of  1563.  Foxo 
 observes,  "  More  of  this  letter  came  not  to  our  hands,  gentle  reader, 
 and  yet  we  would  not  defraud  thee  of  that  we  had,  considering  the 
 pithiness  thereof."] 
 
 [2  By  Nathan  wo  may  learn  not  to  be  ashamed  to  call  back  our 
 words,  when  we  know  God's  pleasure  to  be  otherwise.     Foxe.] 
 
III.]  LATIJMER    TO    KING    HENRY    VIII.  o09 
 
 Tvhen  you  shall  give  account  of  your  office,  and  of  the  blood 
 that  hath  been  shed  with  your  sword.  In  the  which  day 
 that  your  grace  may  stand  stedfastly,  and  not  be  ashamed, 
 but  be  clear  and  ready  in  your  reckoning,  and  to  have  (as 
 they  say)  your  quietus  est  sealed  with  the  blood  of  our 
 Saviour  Christ,  which  only  serveth  at  that  day,  is  my  daily 
 prayer  to  him  that  suffered  death  for  our  sins,  which  also 
 prayeth  to  his  Father  for  grace  for  us  continually :  to  whom 
 be  all  honour  and  praise  for  ever !  Amen.  The  Spirit  of  God 
 preserve  your  grace ! — Anno  Domini  1530.    1  die  Decembris. 
 
 LETTER    IV. 
 An  Answer  to  a  Letter  from  Dr  SHERWooD^ 
 
 [Foxe,  Acts  and  JMou.  p.  1318,   et  seq.  edit.  1563.  Vol.  III.  pp.  394  and  5, 
 
 edit.  1684.] 
 
 Abuxdant  health!     I  am  neither  so  churhsh,  good  sir, 
 (so  far  as  I  know  myself)  as  to  take  amiss  a  christian  admoni- 
 
 [3  The  date  of  this  letter  (which  is  translated  from  the  Latin 
 printed  by  Foxe)  may  with  gi-eat  probability  be  assigned  to  1531. 
 It  is  an  answer  to  a  letter  written  to  Latimer  by  Dr  Shenvood,  who 
 dates  his  communication  from  Derham,  or  Dirham,  a  village  in  Glou- 
 cestershire, but  so  near  the  borders  of  Wilts  as  to  be  almost  the  next 
 parish  to  West  Kington.  It  appears  from  Dr  Sherwood's  letter  (which 
 is  printed  in  Foxe),  that  he  charged  Latimer  with  rash  judgment  and 
 uncharitableness.  The  ground  of  that  charge  was  an  exposition  of 
 the  10th  chapter  of  St  John,  in  which  Latimer  was  alleged  to  have 
 asserted  that  all  bishops,  all  popes,  and  all  ecclesiastics,  were  thieves 
 and  robbers,  for  the  hanging  of  whom  all  the  hemp  in  England  would 
 barely  suffice  :  that  in  the  church  were  more  goats  than  sheep :  that  it 
 was,  accordingly,  hard  to  say  Avhere  the  true  chm*ch  was  to  be  foimd  : 
 yet  that  whosoever  confessed  with  Peter  that  Jesus  was  the  Son  of 
 the  living  God,  was  Peter  and  of  the  church :  that,  consequently,  the 
 16th  chapter  of  St  Matthew  had  as  much  reference  to  evei7  christian 
 man  upon  earth,  as  to  St  Peter ;  and  that  there  was,  therefore,  less 
 necessity  for  upholding  the  primacy  of  Peter,  than  for  adopting  his 
 confession  of  Christ.  Mr  Latimer  was  further  charged  with  having 
 taught  the  doctrine :  "  That  all  Christians  are  priests,  and  that  per- 
 sons, when  ordained  to  the  ministry  of  the  chm-ch,  receive  no  power 
 which  they  had  not  before ;"  and  he  was,  finally,  reported  to  have 
 said,  that  when  oui-  Lord  spoke  of  some  precepts  being  "  least,"  he 
 
ulO  LATIMER    TO    DR    SHERWOOD.  [lET. 
 
 tion  from  a  cliristian  man,  nor  yet  so  without  sensibility  and 
 void  of  common  feeling  (if  I  mistake  not)  as  to  be  always 
 pleased  at  having  been  insulted  by  you  more  than  once,  and 
 that  over  your  cups,  before  I  received  your  admonition :  nay,  I 
 am  not  admonished  after  all,  but  rather  most  bitterly  chided, 
 yea  assailed,  I  might  say,  wickedly  assailed  with  calumnies, 
 and  what  is  more,  falsely  condemned.  Should  I  now  re- 
 ply to  this  letter  of  yours  as  it  deserves,  and  as  my  natural 
 disposition  would  lead  me — but  I  check  myself,  lest  whilst  I 
 aim  at  curing  your  distemper  I  stir  up  your  bad  humour ;  for 
 (as  your  letter  of  itself  tells  us)  you  are  a  man  who,  without 
 goading,  are  more  wrathful  than  is  seemly.  Yea  rather,  may 
 God  grant  to  us  both,  what  he  himself  knoweth  to  be  for 
 our  advantage :  to  me  such  patience,  even  in  the  midst  of 
 evil  report,  as  becometh  a  Christian ;  and  to  you  as  much 
 soundness  of  judgment,  in  time  to  come,  as  you  now  have 
 fervency  of  zeal  in  your  own  cause !  It  will  be  more  profit- 
 able, methinks,  thus  to  pray,  than  to  prepare  an  answer  to 
 such  an  attack  as  yours :  besides  that  I  am  too  much  engaged 
 by  daily  preaching  conveniently  to  answer  you;  and  all  your 
 charges  are  too  flagrantly  untrue  to  deserve  a  confutation  at 
 my  hands.  But  to  answer,  if  it  may  be,  many  accusations 
 in  few  words,  it  will  be  worth  -while  to  bring  forward  both 
 what  I  stated,  and  what  you  gathered  from  what  I  said.  You 
 gathered  indeed  much,  as  one  determined  to  strike  blood  out 
 of  a  flint.  Yes :  such,  I  perceive,  is  your  feeling  towards  me, 
 which  from  the  violence  of  it  you  can  ill  dissemble. 
 
 Suppose  I  said  all  popes,  all  bishops,  vicars,  and  rectors, 
 who  do  not  enter  by  the  door,  but  climb  up  another  way,  are 
 thieves  and  robbers :  in  saying  so  I  passed  a  judgment,  as 
 Christ  also  did,  on  the  manner  of  entering  and  on  the  climb- 
 ing, not  on  persons  or  dignities.  Hence  you,  in  your  wisdom, 
 gather  that  all  popes,  all  bishops,  and  all  rectors  and  vicars, 
 are  absolutely  thieves ;  at  least  that  I  said  so.  Is  this,  my 
 brother,  a  fair  conclusion  ?  Does  not  that  saying  of  Paul  to 
 the  Ilomans  justly  apply  to  you  ?  "  They  say  that  we  thus 
 speak ;  thus  they  speak  evil  of  us : "  but  he  adds,  "  whose 
 damnation  is  just."     And  yet  the  adversaries  of  Paul  may 
 
 referred  to  the  impieties  of  the  scribes  and  Pharisees.  The  object 
 of  Dr  Sherwood's  letter  was  to  refute  these  allegations;  and  this 
 called  forth  the  reply  from  Latimer,  which  is  given  in  the  text.] 
 
IV.]  LATIMER    TO    DR    SHERWOOD.  Sll 
 
 seem  to  have  interpreted  his  words  more  justly  than  you  did 
 mine. 
 
 If  the  word  of  God  be  still  the  same  as  it  then  was, 
 and  equally  pleasing  and  acceptable  to  God,  does  not  the 
 same  condemnation  await  those  who  speak  falsely  of  the 
 minister  of  the  word,  be  that  minister  who  he  may?  It 
 makes  a  great  difference  whether  you  say,  "All  who  enter 
 not  in  by  the  door  are  thieves,"  or  simply,  "All  are  thieves." 
 But  how  is  it,  I  pray,  that  while  I  say,  all  who  enter  not 
 in  by  the  door  are  thieves,  I  seem  to  you  to  say  that  all 
 are  actually  thieves ;  unless,  haply,  almost  all  men  seem 
 to  you  to  chmb  up  another  way,  and  not  to  enter  in  by 
 the  door  ?  If  this  be  your  persuasion,  at  least  forbear,  if 
 you  have  wit,  (and  wit  enough  you  have,)  to  say  what 
 you  think ;  for  you  must  perceive  what  peril  you  would 
 bring  yourself  into  by  such  an  assertion.  And,  unless  you 
 thus  think,  why,  I  demand,  can  I  not  say,  that  all  are 
 thieves  who  enter  not  in  by  the  door,  but  climb  up  another 
 way,  whatever  be  their  glittering  titles,  without  forthwith 
 seeming  to  you  to  say,  that  all  are  thieves  to  a  man? 
 And  then  I  may  rather  say,  What  phrenzy  has  seized 
 you  when  you  so  draw  your  conclusion,  as  by  it  to  make 
 there  to  be  more  thieves  than  shepherds?  For  whether 
 you  will  or  no,  what  I  said  is  true,  namely,  that  as  many  as 
 enter  not  in  by  the  door,  but  chmb  up  another  way,  are 
 thieves  and  robbers,  be  they  popes  or  be  they  bishops.  To 
 what  purpose,  then,  is  it  to  examine  your  statements  further, 
 when  you  thus  get  out  of  your  way  at  the  first  off-set. 
 
 But  come,  tliis  pleases  you  most,  that  the  scribes  and 
 Pharisees  are  so  covertly  reproved  by  Christ,  and  not 
 openly.  How  totally  repugnant  then  to  your  feelings  must 
 be  that  most  bitter  and  open  impeachment  thrown  in  their 
 face  and  before  the  multitude,  "  Woe  unto  you,  scribes  and 
 Pharisees,  hypocrites,"  where  they  are  censured  by  name ! 
 But  "Christ,"  say  you,  "was  God,  perceiving  the  perversity  of 
 the  heart,  while  you  are  a  mere  man,  a  looker  upon  the  out- 
 side, no  searcher  of  hearts."  I  am  indeed  a  man,  as  you  say, 
 a  fact  I  had  discovered  some  time  since  without  your  assist- 
 ance :  I  am,  I  say,  a  man  not  seeing  the  evil  that  hes  hid  in 
 another  man's  heart,  but  his  manner  of  life  which  is  open 
 and  exposed  to  the  view  of  all ;  and  so  I  know  those  by  their 
 fruits,  who,  as  Christ  taught  us,  are  thus  to  be  known;  and  freely 
 
312  LATIMER    TO    DR    SHERWOOD.  [leT. 
 
 condemn  the  manner  of  life  of  some ;  briefly,  that  manner  of 
 hfe  which  I  find  so  often  condemned  in  holy  scriptm^e,  and 
 by  the  interpreters  of  God's  word,  not  troubhng  myself  about 
 what  the  persons  are  who  hve  it.  While  I  thus  act,  nor 
 search  further  into  men's  hearts,  am  I  not  unjustly  reproved  by 
 you  ?  You,  forsooth,  are  not  a  man  hke  myself,  but  some- 
 thing more  than  mere  man ;  since  you  arrogate  to  yourself  to 
 know  the  particular  bent  of  my  heart  better  than  I  myself 
 do  ;  inasmuch  as  it  is  not  enough  for  you  to  know  what 
 I  say,  but  you  know  my  yet  unuttered  thoughts  ;  having 
 most  thoroughly  searched  the  very  depths  of  my  heart,  lest 
 it  happen  that  you  should  not  discover  that  which  you  have 
 attempted  to  twist  against  me.  Judge  not,  say  I  too,  before 
 the  time,  condemn  not;  that  you  may  learn  how  necessary  it 
 is  for  a  liar  to  have  a  good  memory,  lest  haply  his  throat  be 
 cut  with  his  own  sword,  and  himself  fall  into  the  pit  that  he 
 digged  for  another.  For  whilst  I  pronounce  all  to  be  thieves, 
 as  many  as  enter  not  in  by  the  door,  but  chmb  up  another 
 way,  I  seem  to  you  (who  not  only  hear  my  words,  but  be- 
 hold my  inmost  heart)  to  pronounce  all  to  be  thieves  to  a 
 man,  except  myself,  of  course,  and  those  men  no  body  (you 
 say)  knows  whom,  that  are  of  my  own  kidney.  Yet  who  made 
 the  exception,  but  you  who,  knowing  the  secrets  of  hearts, 
 say,  "  Such  appeared  to  have  been  your  thoughts?"  But 
 thus  I  seem  to  have  thought,  in  your  judgment,  to  whom 
 also  I  seem  to  have  said  what,  most  manifestly,  I  said  not 
 at  all.  But  it  is  your  privilege  to  forbid  others  to  look 
 into  the  heart,  that  you  exclusively  may  behold  whatever 
 is  in  the  heart;  and  that  forsooth  with  so  penetrating  an 
 eye,  that  you  can  see  in  the  heart  what  the  heart  has  not 
 yet  given  birth  to ! 
 
 Such  is  the  case  where,  as  is  your  custom,  you  wickedly 
 censure  without  cause  what  I  rightly  stated  concerning  the 
 church ;  as  if  I  had  made  all  Christians  equal  to  Peter  as  re- 
 gards the  use  of  the  keys,  when  not  a  word  was  said  or  even 
 thought  of  respecting  the  power  of  the  keys;  nor  did  I  use  any 
 expression  derogating  to  the  primacy  of  Peter,  as  that  sub- 
 ject was  not  mentioned.  But  with  your  accustomed  candour 
 you  so  interpret  me;  whereas  I  did  but  put  my  hearers  in 
 mind  that  the  church  of  Christ  hath  its  foundation  on  a  rock 
 not  on  the  sand ;  that  they  should  not  unduly  chng  to  a 
 dead  fiiith  and  so  perish,  being  shamefully  vanquished  by  the 
 
IV.]  LATIMER    TO    DK    SHERWOOD.  31S 
 
 gates  of  hell ;  but  shew  forth  their  faith  by  good  works,  and 
 thus  obtain  everlasting  life. 
 
 What  could  be  farther  from  the  meaning  of  my  words 
 than  that  all  Christians  are  priests  as  I  am  ?  But  the  envi- 
 ous are  very  keen-sighted  in  discovering  their  game.  Am  I 
 not  here,  with  the  best 'reason,  compelled  to  think  there  is 
 somewhat  of  christian  charity  lacking  in  your  breast,  who, 
 because  you  cannot  confute  what  I  really  did  say,  use 
 strange  devices  to  fix  upon  me  something  which  you  may 
 be  able  to  confute?  But  you  know  full  well  what  Luther 
 holds  respecting  the  church:  and  I  will  not  trouble  myself  to 
 write  down  what  Lyra\  in  accordance  with  many  others, 
 holds  on  the  sixteenth  of  Matthew ;  where  that  father  remarks 
 that  "  the  church  consists  not  of  men  by  virtue  of  ecclesiastical 
 or  secular  power  and  dignity,  for  many  princes  and  supreme 
 pontiffs  and  others  of  inferior  dignity,  saith  he,  have  been  found 
 to  apostatise  from  the  faith ;  wherefore,  he  saith,  the  church 
 consists  of  those  persons  in  whom  abideth  the  true  knowledge 
 and  confession  of  faith  and  verity."  Hereunto  Chrysostom^ 
 and  Jerome^  also  agree ;  for  they  speak  to  this  effect.  I  know 
 not  whether  their  language  is  approved  by  you,  since  you  are 
 manifestly  of  those,  who  are  more  ready  to  uphold  the  primacy 
 of  Peter,  even  when  there  is  no  occasion,  than  to  re-echo  the 
 blessed  confession  of  Peter  by  kindred  fruits  of  holiness. 
 But  you  refer  me  to  Augustine,  and  I  thank  you  for  the 
 hint.  I  would  have  you  read,  if  you  please,  his  third  treatise 
 on  St  John's  epistles  ;  for  you  do  not  appear  particularly 
 well  versed  in  Augustine's  writings,  when  you  argue  so  sub- 
 tilly  concerning  justification  by  faith.  AVherefore,  not  to 
 trouble  you  to  search  out  more  passages  either  of  that  father 
 or  of  other  authors,  I  would  fain  have  you  better  acquainted 
 with  the  collectanea  of  Bede,  since  yom'  own  collectanea 
 breathe  so  Httle  the  spirit  of  Augustine. 
 
 [1  See  Biblia  cum  Glossis  Orclinar.  in  loc.  cit.] 
 
 [2  Comm.  in  Matt.  xvi.  18.  eKKXTja-la  yap  ov  Tft)(os  Ka\  opo(f)os,  aXXn 
 TTLCTTis  Koi  /Si'oj,  K.  T.  X.  Hom.  do  Capto  Eutropio,  Oper.  Tom.  ra.  p. 
 386.     Paris.  1721,  Edit.  Bened.] 
 
 [3  Alluding  most  probably  to  that  quotation  in  the  Canon  Law, 
 which  is  referred  to  Jerome,  but  not  found  in  his  writings ;  "  Xon  est 
 facile  &c.  . . .  non  sanctorum  filii  sunt  qui  tenent  loca  sanctorum,  sed 
 qui  excrcent  opera  eorum."    Decret.  prim.  par.  Distinct.  40.  Can.  2.] 
 
314  LATIMER    TO    DR    SHERWOOD.  [lET. 
 
 Yet,  though  much  pressed  by  other  business,  I  cannot 
 omit  to  notice  your  assertion  that  Christ  made  no  allusion  to 
 the  impiety  of  the  Pharisees,  -when  he  spake  of  certain  pre- 
 cepts as  the  least.  So  you  venture  to  say,  because  you  have 
 read  a  different  interpretation  in  Origen\  A  goodly  objec- 
 tion truly,  as  if  one  and  the  same  passage  of  scripture  were 
 not  quite  differently  expounded  by  different  men !  Origen 
 does  not  notice  the  allusion,  therefore  no  one  doth.  What  a 
 conclusion  !  But,  say  you,  Christ  had  notliing  just  then  to 
 do  with  the  Pharisees.  Well  said  again;  as  if  Christ  did 
 not  immediately  subjoin  mention  of  the  scribes  and  Pharisees, 
 calling  off  the  people  from  their  righteousness  which  rested 
 on  human  (that  is,  their  own)  traditions,  saying,  "  Unless  your 
 righteousness  shall  exceed  the  righteousness  of  the  scribes," 
 &c.  But,  say  you,  Christ  was  at  that  time  vnth.  a  very  few 
 disciples,  apart  from  the  multitude.  Now  this  is  a  most 
 manifest  untruth,  as  the  words  of  ISIatthew,  at  the  close  of 
 the  seventh  chapter,  shew  clearer  than  day-hght :  so  that  I 
 may  the  more  easily  endure  your  falsehoods  respecting  me, 
 seeing  that  you  dare  to  behe  Christ  himself  and  his  sayings : 
 "  And  it  came  to  pass,"  saith  he,  "  that  when  Jesus  had 
 made  an  end  of  these  sayings,  the  multitude  were  .astonished 
 at  his  doctrine."  But  lo !  if  Christ  spake  apart  from  the 
 multitude,  how  were  they  astonished  at  the  doctrine  which, 
 by  your  account,  they  never  had  heard?  But  St  Luke  the 
 evangelist,  speaking  either  of  the  same  or  of  a  similar  dis- 
 course of  Christ,  testifies  that  the  people  heard  it.  He  says, 
 "  When  Jesus  had  made  an  end  of  these  sayings  in  the  audi- 
 ence of  the  people."  See !  what  becomes  of  that  hasty  deci- 
 sion of  yours,  so  wi'etchedly  distorted  by  spleen  ?  Is  it  not 
 yourself  who  arc  totally  wrong  ?  And  that  the  more  deserv- 
 edly, because  you  must  needs  fish  out  and  note  the  errors  of 
 others,  and  call  on  them  to  recant.  Is  it  not  you  who  trust 
 to  your  own  understanding  ?  "  Physician,  heal  thyself ;"  and 
 learn  what  that  means,  "  Thou  hypocrite,  why  seest  thou 
 the  mote  ?"  &c.  Learn  from  your  own  beams  to  make  allow- 
 ance for  your  neighbour's  motes. 
 
 I  said  nothing,  (I  call  God  to  witness,  that  I  lie  not) 
 which  I  borrowed  from  Luther,  CEcolampadius,  or  Melanc- 
 
 [1  The  passage  in  Origen,  referred  to,  may  be  seen  in  his  works, 
 Tom.  m.  p.  590.     Paris,  1740,  Edit.  Bened.  j 
 
rV.]  LATIMEU    TO    DR    SHERWOOD.  315* 
 
 thon :  yet  you  hesitate  not  (such  is  your  charity)  to  fix  this 
 charge  upon  me.  If  I  have  done  this  thing,  may  I  fall  as  I 
 deserve,  stript  bare  by  mine  enemies.  But  you  know  not, 
 niethinks,  what  manner  of  spirit  you  are  of,  while  you  would 
 rather  assail  a  minister  of  God's  word  with  your  most  impu- 
 dent falsehoods,  than  bear  testimony  to  the  truth.  What  a 
 wickedness  this  is  in  the  sight  of  God,  you  know  full  well 
 without  my  teaching ;  to  youi'  greater  condemnation,  if  you 
 repent  not. 
 
 But  do  I  now  blame  a  man  for  behoving  as  the  church 
 behoves  ?  I  blame  liim  not ;  only  your  mahce  toward  me  has 
 so  stopped  up  your  ears,  that  even  when  hearing  you  do  not 
 hear  what  is  said.  But  this  I  find  fault  with — that  a  man 
 persuade  any  private  Clu'istian  (as  many  false  preachers  arc 
 wont  to  persuade)  that  it  is,  in  all  things,  enough  for  him 
 to  believe  what  the  church  beheves ;  though  in  the  mean 
 time  he  knows  not,  what  or  how  the  church  does  believe ; 
 and  thus  keep  back  the  wretched  people  from  seeking  after 
 a  more  perfect  knowledge  of  God ! 
 
 The  last  charge  you  thrust  upon  me  is  false,  and  beside 
 unmannerly  beyond  expression;  nor  do  you  take  my  words 
 in  the  sense  in  which  I  spoke  them  ;  and  so  (as  Jerome^ 
 observes  on  Matthew  xxvi.)  you  shall  be  accounted  a  false 
 witness  before  God.     Read  the  passage,  and  give  over  bear- 
 ing false  witness.     I  affirm  that  a  Christian,  that  is,  a  person 
 received  by  baptism  into  the  number  of  Christians,  if  he  live 
 not  according  to  his  profession,  but  yield  himself  up  to  the  lusts 
 of  the  flesh,  is  no  more  a  Christian,  as  touching  the  inheriting 
 of  eternal  hfe  which  is  promised  to  Christ's  people,  than  a 
 Jew  or  a  Turk ;  yea,  rather  his  condition  at  that  day  will 
 be  worse  than  the  others',  if  you  allow  that  Peter  spoke 
 truly,    "  It  is  better  not  to    know  the  way  of   truth  than 
 having  known  it,"  &c.    And  to  whom  saith  Christ,  "  I  never 
 knew  you?"     Is  it  not  to  those  who  prophesied  in  his  name, 
 and  performed  nuracles?     Will  not  Christ  deny  us,   if  we 
 deny  him  before  men?    We   shaU  not  be  placed   amongst 
 Christ's  sheep  on  the  right  hand,  if,  Avhile  professing  Christ, 
 we  have  not  Uved  a  life  worthy  of  Christ,  but  disgrace  our 
 profession  by  an  evil  life.    Such  men  are  to  be  accounted 
 
 [2  Falsus  testis  est,  qui  non  eodem  sensu  dicta  intelligit  quo  dicua- 
 tui-.     Oper.  Tom.  iv.  col.  132,  Paris.  1706,  Edit.  Bened.] 
 
S16  LATIMER    TO    DR    SHERWOOD.  [lET. 
 
 false  Christians  rather  than   Christians,    and  are  called  by 
 Augustine',  and  by  Christ  liimself,  "antichrists."     I  do  not 
 deny  that  the   obligation   remains,  but  it    remains  only  to 
 greater  condemnation,  if  a  man  do  not  fulfil  the  conditions  of 
 the  engagement.     It  is  the  duty  of  a  preacher  to  exhort  his 
 hearers,  that  they  be  Christians  after  such  sort,  that  suflfering 
 here   together   with   Christ,   they   may   reign    with  him   in 
 heaven ;  teaching  them  that  to  be  otherwise  a  Christian  is  to 
 be  no  Christian  at  all.     Thus  speak  the  scriptures,  thus  the 
 interpreters  of  scripture ;  though  you  may  deem  the  words 
 heretical.     But  the  covetous  man,  the  fornicator,  the  mur- 
 derer, say  you,  is  a  catholic,  and  a  servant  of  Christ.    Yet  on 
 this  wise,  to  indulge  my  humour,  I  will  jest  with  you.   By  your 
 account,  a  fornicator  is  a  servant  of  Christ ;  but  he  is  also  a 
 servant  of  sin,  and  of  the  devil :  then  the  man  can  at  once 
 serve  two  masters ;  of  which  Christ  was  not  aware.     And  if 
 dead  faith  makes  a  cathohc,  the  very  devils  belong  to  the 
 catholic  church ;  for  they,  according  to  St  James,   "  believe 
 and  tremble."     A  fornicator,  say   you,  believes   in  Christ ; 
 "  hope    maketh    not    ashamed ;"     "  whosoever    believeth    in 
 Christ  shall  not  perish,  but  have  eternal  life."     Yet  I  am 
 aware  that  Paul  wrote  to  the  Galatians,  when  they  erred  from 
 the  faith,  and  yet  addressed  them  as  the  church :  so  the  same 
 apostle,  writing  to  the  Corinthians,  calls  them  in  the  same 
 chapter,  in  one  place,  carnal ;  in  another,  the  temple  of  God ; 
 meaning  by  both  expressions  Corinthians,  but  different  indi- 
 viduals.    For  they  who  were  carnal  were  not  the  temple  of 
 God :  albeit  I  know  also  that  the  church,  that  is,  the  body 
 of  those  who  profess  Christ,  consists  partly  of  good  and  partly 
 of  evil  men  ;  forasmuch  as  the  gospel  net  gathereth  of  every 
 kind.     How  does  this  contradict  what  I  said,  whose  aim  was 
 to  make  all  good  and  not  bad,  and  so  would  have  my  hearers 
 think  it  no  great  matter  if  ecclesiastics  be  of  the  number  of 
 the  wicked?    But  it  did  not  seem  good  to  you  to  interpret  my 
 preaching  piously,  as  it  was  meant ;  yet  you  think  it  con- 
 sistent with  piety  to  repeat,  in  a  bad  spirit,  what  was  said 
 with  holy  purpose.     If  yom'  discourse  be  not  milder  than 
 your  writings,    I    would  fain  be  dehvered  from   both :  but 
 may  all  bitterness  and  pride  and  anger  and  clamour  and  evil 
 
 [1  De  Baptismoj  iii.  26.     Oper.  Tom.  ix.  col.  80.  Antverp.  1700. 
 edit.  Bened.] 
 
IV.]  LATIMER    TO    DR    SHRRWOOD.  3l7 
 
 speaking  be  taken  from  you,  with  all  malice !  Yet  neither 
 your  words  nor  your  writings  will  trouble  me.  You  would 
 not  wish,  I  trow,  for  such  hearers  as  you  have  shewn  your- 
 self to  be :  then  may  God  make  you  of  a  better  spirit,  or 
 keep  you  as  far  away  as  possible  from  my  preaching! 
 
 Farewell. 
 
 LETTER    V. 
 Latimer  to  Hubbardine^ 
 
 [Printed  in  Strype,  Eccl.  Mem.  i.  ii.  175  et  seq.  Oxf.  ed.] 
 
 The  Spirit  of  God  be  with  you  to  seal  the  truth  and 
 follow  the  same !  Amen.  I  doubt  not,  master  Hubbardine, 
 that  you  have  read  the  saying  of  the  Spirit  by  his  prophet 
 Isaiah :  Vce  qui  clicimt^  malum  bonum,  et  bonum  malum, 
 ponentes  lucem  tenebras,  et  tenebras  lucem,  §-c.*  which  words, 
 after  mine  understanding,  be  this  much  in  Enghsh :  "  Woe," 
 or  eternal  damnation,  "be  unto  them  which  say^  that  good 
 is  evil  and  evil  is  good ;  calling  light  darkness,  and  darkness 
 light,  &c."  Take  heed.  Remember  yourself  well.  Ye  may 
 mock  and  deceive  us :  Deus  non  irridetur,  "  God  will  not," 
 for  all  that,  "  be  mocked."  It  is  not  the  saying  of  wise 
 Aristotle,  of  godly  Plato,  of  holy  Thomas",  no,  nor  yet  of 
 subtile  Duns'',  (who  for  all  their  wisdom,  godliness,  hohness 
 and  subtilty,  deceived,  were  deceived,  and  bed,)  but  it  is  the 
 eternal  and  perpetual  word  of  God ;  who,  as  he  deceiveth  no 
 man,  so  can  he  be  deceived  of  no  man,  nor  yet  make  any 
 lie.  God  it  is  that  saith,  "  Woe,"  or  eternal  damnation,  "  be 
 unto  him  that  saith  that  good  is  evil,  &c."  It  is  no  threat- 
 ening of  man,  but  it  is  the  sentence  of  God :  wherefore  it  is 
 
 [2  The  following  note  occurs  in  the  margin  of  a  MS.  copy  of  this 
 letter,  (Harl.  MSS.  422,  Art.  14) :  "  This  is  in  Latimer's  hand,  if  I 
 mistake  not,  to  Hubbardin,  that  opposed  his  doctrine  circuitim,  1531 
 or  1532."  The  accomits  of  the  imprisonments,  &c.  which  Foxe  gives, 
 of  the  several  persons  mentioned  at  the  close  of  the  letter  make  the 
 earlier  of  these  dates  the  more  probable  one.] 
 
 [3  dicitis,  Harl.  MS.] 
 
 [•t  tenebras  lucem,  et  lucem  tenebras,  Harl.  MS.] 
 
 [5  sayeth,  Harl.  MS.]  [«  Thomas  Aquinas.] 
 
 [7  Duiis  Scotus.] 
 
SI 8  LATIMER    TO    HITRRAETIINE.  [r.ET. 
 
 the  more  to  be  feared,  and  undoubtedly  to  be  looked  for. 
 For  it  is  only  the  word  of  God  that  lasteth  ever,  and  may 
 sustain  no  change \  Do  you  marvel"  wherefore  I  say  this? 
 It  is  only  brotherly  love,  and  my  conscience,  which  compelleth 
 me,  as  bounden,  brotherly  to  admonish  you  not  only  of  the 
 grievous  blasphemies  against  the  truth  which  ye  uttered  here 
 on  the  Ascension-day,  but  also  to  exhort  you  to  desist  of 
 your  proposed  blasphemy  and  lies  against  God  and  his  word, 
 which  ye  have  promised  to  prove  in  this  same  place  this 
 day.  And  that  ye  may  know  that  ye  have  inexcusably 
 blasphemed  and  behed  the  truth,  and  promised  to  do  the 
 same,  partly^  here  I  will  confute  your  blasphemies  that  be 
 past,  and  partly^  that  be  promised. 
 
 And  so  first  to  begin  with  that  which  is  past.  Ye  said, 
 that  it  was  plain  that  this  neiv  learning  (as  ye  call  it)  was 
 not  the  truth,  and  so  not  of  God ;  but  contrariwise  that  it 
 was  hes,  and  so  surely  of  the  devil.  This  your  assertion  ye 
 proved  by  two  manner  of  conjectures  :  the  one  is,  that  the 
 professors  of  it  live  naughtily ;  and  the  other  is,  that  priests 
 be  prosecuted  of  them.  Which  two  persuasions,  though  they 
 be  in  very  deed  lies,  as  I  trust  in  God  to  shew  them,  yet 
 though  they  were  true,  did  but  easily  prove  your  intention. 
 For  after  the  same  manner  ye  may  as  well  openly  improve 
 Christ  and  all  his  doctrine,  as  ye  do  now  under  a  colour, 
 which  I  will  entreat  more  largely  hereafter.  But  to  our  pur- 
 pose :  that,  as  ye  say,  it  is  plain  that  this  new  learning  (as  ye 
 call  it)  is  not  the  truth,  and  so  not  of  God ;  but  contrariwise 
 it  is  lies,  and  surely  of  the  devil.  Herein  are  contained  three 
 great  blasphemies  and  abominable  lies,  injurious  both  to  God 
 and  his  word ;  and,  I  fear,  sin  against  the  Holy  Ghost :  for 
 they  are  even  the  same  words  with  the  example  of  Christ, 
 declaring  the  sin  against  the  Holy  Ghost.  For  to  begin 
 withal :  ye  call  the  scripture  the  new  learning,  which  I  am 
 sure  is  older  than  any  learning  which  ye  wot  to  be  the  old. 
 But*  if  ye  will  say,  that  it  is  not  the  scripture  that  ye  call 
 ■new,  but  other  books  lately  put  in  English :  I  answer,  that 
 the  scripture  was  the  first  which  you  and  your  fautors  con- 
 demned ;  besides  that  those  other,  for  the  most,  teach  no- 
 thing but  that  which  is  manifest  in  the  scripture,  and  also 
 
 [1  imitation,  Harl.  MS.]  [2  You  mai-vel,  Harl.  MS.] 
 
 [••5  presently,  Harl.  MS.]  [»  and,  Harl.  MS.] 
 
v.]  LATIMER    TO    HUBBARDINE.  619 
 
 plain  in  the  ancient  doctors.  I  speak  not  of  your  old  doctors, 
 Duns  and  St  Thomas,  Halcot\  Briget"  and  others',  but  of 
 Augustine,  Hierome,  Chrysostom,  Ambrose,  Hilary,  and  such 
 other ;  which,  in  hke  manner,  be  called  new  doctors,  as  the 
 scripture  new  learning;  and  as  Tully,  new  Latin;  as  the  text  of 
 Aristotle,  new  philosophy ;  and  likewise  of  all  sciences. 
 
 And  so  in  this  appeareth  your  first  lie,  that  ye  call  the 
 scripture  new  doctrine;  except  that  ye  would  call  it  new,  either 
 because  it  makes  the  receivers  of  it  new  men,  or  else  that  it 
 was  now  newly  received  into  the  world,  for  the  condemnation 
 of  them  that  reject  it,  and  the  salvation  of  the  receivers ;  of 
 which  newness  I  am  sure  ye  spake  not.  I  pray  you,  was 
 not  the  scripture,  if  ye  would  contend,  before  your  most 
 ancient  doctors,  that  ye  can  allege  to  have  written  of  it  ? 
 Was  it  not,  afore  they  wrote  upon  it,  better  received,  more 
 purely  understand,  of  more  mighty  working,  than  it  is  now, 
 or  since  they  wrote  upon  it?  In  St  Paul's  time,  when  there 
 was  no  writers  upon  the  new  Testament,  but  that  the  plain 
 story  was  then  newly  put  forth,  were  there  not  more  con- 
 verted by  (I  dare  boldly  say)  two  parties,  than  there  be  at 
 this  hour,  I  will  not  say  christian  men,  but  that  profess  the 
 name  of  Christ  ?  Is  it  not  now  the  same  word  as  it  was 
 then?  Is  not  the  same  schoolmaster,  that  taught  them  to 
 understand  it  then  (which,  as  St  Peter  saith,  is  the  Spirit 
 of  God)  alive,  as  well  as  he  was  then  ?  Doth  he  not  favour 
 us  now  as  well  as  he  did  then  ?  Have  we  him  not  now,  as 
 well  as  we  had  then  ?  If  we  have  not  the  Spirit  of  Clu-ist, 
 St  Paul  saith,  so  be  we  no  christian  men.  And  if  we  be  no 
 christian  men,  so  be  you  deceivers  and  false  prophets ; 
 preaching  unto  yourself  your  authority  and  your  constitu- 
 tions, without  the  word  of  God ;  which  is  only  the  rule  of 
 faith  according  to  the  saying  of  St  Paul,  where  he  saith  that 
 *'  faith  is  of  hearing,"  and  not  of  all  manner  hearing,  but  of 
 
 [5  Robert  Holcot,  a  Dominican  friar  at  Northampton,  one  of  the 
 most  eminent  English  schoolmen  and  a  voluminous  writer.  Tanner, 
 Biblioth.  Brit.  p.  407.] 
 
 [6  In  the  Harl.  MS.  Bright :  possibly  "William  Brito,  or  Breton,  a 
 Franciscan,  the  author  of  a  popular  biblical  lexicon  and  other  theo- 
 logical works,  which  were  had  in  repute  at  the  time.  Tanner,  Biblioth. 
 p.  128  ;  Antiq.  of  the  English  Franciscans,  pp.  163  et  seq.] 
 
 [7  others,  supplied  from  Harl.  MS.] 
 
820  LATIMER    TO    HURBAHDIXE.  [lET. 
 
 hearing  of  the  word  of  God;  which  faith,  also,  is  the  first- 
 fruit  of  the  Spirit  of  God :  wliich  Spirit  if  we  have  not, 
 so  testify  ye  against  us,  that  wo  be  no  christian  men ;  and 
 against  yourseh',  that  ye  be  no  ministers  or  stewards  of  Christ, 
 but  ministers  of  antichrist,  and  shepherds  of  your  own  bellies. 
 Which  Spirit  if  we  have,  so  beareth  us  witness  St  Paul  that 
 we  be  Christ's  men ;  and  St  Peter,  that  we  may  understand 
 the  scripture.  Which  only  is  that  the  lay-people  desire ; 
 utterly  contemning  all  men's  draughts,  and  all  men's  writings, 
 how  well  learned  soever  they  be ;  only  contented  with  their 
 old  and  new  schoolmaster  \  the  Holy  Spirit  of  God,  and  the 
 minister  thereto  of  him  elect,  and  of  him  sent. 
 
 But  you  will  say,  that  you  condemn  not  the  scripture, 
 but  Tyndal's  translation.  Therein  ye  shew  yourself  contrary 
 to  your  words ;  for  ye  have  condemned  it  in  all  other  common 
 tongues,  wherein  they  be  approved  in  other  countries.  So 
 that  it  is  plain,  that  it  is  the  scripture,  and  not  the  translation, 
 that  ye  bark  against,  calling  it  new  learning.  And  this  much 
 for  the  first  lie. 
 
 And  as  for  the  two  other,  [they]  be  soon  confuted,  that 
 it  is  not  the  truth,  nor  of  God,  but  lies  and  of  the  devil.  0 
 Jesu,  mercy !  that  ever  such  blasphemy  against  the  Holy 
 Ghost  should  proceed  out  of  a  christian  man's  mouth !  Is  it 
 not  all  one  to  say,  that  the  doctrine  of  Christ  is  lies,  and 
 Cometh  of  the  devil,  and  that  Christ  is  a  liar,  and  the  devd  ? 
 What  difference,  I  pray  you,  is  here-  betwixt  this  blasphemy, 
 and  that  which  the  Pharisees  imputed  unto  Christ,  when  they 
 said,  "  We  know  that  thou  art  a  Samaritan,  and  hast  a  devil 
 within  thee?"  when  that  Christ  said,  that  the  blasphemy 
 against  the  Holy  Ghost  should  never  be  forgiven.  If  ye 
 have  said  this  of  ignorance,  I  pray  God  bring  you  to  know- 
 ledge and  repentance.  If  ye  spake  it  against  your  conscience, 
 of  malice  against  the  truth,  (as  he  knoweth  qui  scrutator 
 cordium  est,)  I  fear  me  lest  time  of  repentance  (which  God 
 forbid!)  shall  ever^  be  given  you  in  this  life.  0  Lord  God! 
 what  a  wresting  of  the  scripture  was  it  to  interpretate  and 
 ...those  words  of  St  Paul,  "Before  the  coming  of  antichrist, 
 there  shall  be  a  departure  from  the  pope ;"  when,  as  the  text 
 
 [1  new  school  after  the,  Harl.  MS.] 
 
 [2  there,  Ilarl.  IMS.]  [^  never,  Harl.  MS.] 
 
yS]  L.vraiER  to  huubakdine.  ,321 
 
 saith  plainly,  antichrist  was  come  already,  and  that  ho  then 
 worked  secretly,  and  that  there  should  be  a  departing  from 
 the  faith,  and  that  he  should  be  opened  unto  all  men  afore 
 the  coming  of  Christ.  For  shame,  nay  for  conscience,  either 
 allege  the  scriptures  aright,  without  any  such  wresting,  or 
 else  abstain  out  of  the  pulpit. 
 
 But  now,  to  come  to  your  conjectures  by  which  you  per- 
 suaded your  assertions ;  that  is,  that  the  scripture  Avas  new 
 learning,  Christ  a  liar  and  the  devil :  which  are,  that  the 
 fautors  and  professors  thereof  live  naughtily,  and  that  they 
 persecute  priests.  First,  besides  that  it  is  manifest  that  youi* 
 conjectures  both  be  false ;  for  the  pureness  of  life  of  the 
 favourers  of  it,  (I  speak  of  them  that  are  of  ray  only  know- 
 ledge ^.)  their  virtuous  living  is  so  well  known,  that  it  is  but 
 folly  for  me  to  labour  to  confute  it.  And  that  they  persecute 
 priests,  I  would  gladly  hear  of  one  priest  so  much  as  once 
 prisoned^, — I  mean  not  for  whoredom,  theft,  and  murders,  with 
 such  their  common  practices,  but  for  his  faith's  sake ;  except 
 it  were  such  as  you  yourself  persecuted,  as  ye  do  us  for 
 knowledging  the  truth.  Need  ye  that  I  bring  forth  examples? 
 Remember  ye  not  the  honest  priest  that  the  last  year  was 
 martyred  by  you  in  Kent  ?  Do  you  not  hold  Nicholson, 
 Smyth,  Patmore,  and  Philips",  with  many  other',  in  prison 
 yet  at  this  hour  ? 
 
 [The  rest  is  wanting.] 
 
 [^  favours,  I  speak  of,  that  are  of  my  knowledge,  Harl.  IMS.] 
 [5  imprisoned,  Harl.  MS.] 
 
 ['•  Some  account  of  these  several  persons  are  given  by  Foxc,  Acts 
 and  Mon.  Vol.  m.  pp.  260—264,  edit.  1684.] 
 ["  other  men,  Harl.  MS.] 
 
 r  1  21 
 
 Llatimer,  II.J 
 
o'22  LATIMER    TO    SIR    EDWARD    BAYNTOX.  [lET. 
 
 LETTER   VI. 
 Latimer  to  Sir  Edward  Baynton,  Knight'. 
 
 [Foxe,  Acts  and  ,"\Ion.  pp.  1321,  et  seq.  edit.  1563.  Vol.  III.  pp.  39fi,  et  seq. 
 
 edit.  1684.] 
 
 Salutem  in  Domino^. 
 
 Right  worshipful  sir,  I  recommend  me  unto  your  mas- 
 tership with  hearty  thanks  for  your  so  friendly,  so  charitable, 
 and  so  mindful  remembrance  of  me,  so  poor  a  wretch. 
 
 AVhereas  of  late  I  received  your  letters  by  master 
 Bonnam,  perceiving  therein  both  who  be  grieved  with  me, 
 wherefore,  and  what  behoveth  me  to  do,  in  case  I  must 
 needs  come  up;  which  your  goodness  towards  me,  with  all 
 other  such  like,  to  recompense,  whereas  I  myself  am  not  able, 
 I  shall  not  cease  to  pray  my  Lord  God,  who  both  is  able,  and 
 also  doth  indeed  reward  all  them  that  favour  the  favourers  of 
 his  truth  for  his  sake ;  for  the  truth  is  a  common  thing,  per- 
 taining to  every  man,  for  the  which  every  man  shall  answer 
 another  day.  And  I  desire  favour  neither  of  your  master- 
 ship, neither  of  any  man  else ;  but  in  truth  and  for  the  truth, 
 I  take  God  to  witness,  which  knoweth  all. 
 
 In  very  deed  master  chancellor^  did  shew  me,  that  my 
 
 [1  The  allusion  to  the  con-espoudenco  of  the  bishop  of  London 
 with  the  chancellor  of  the  diocese  of  Saruin ;  the  mention  of  "  this 
 deep  winter ;"  the  purpose  expressed  by  Latimer  to  "  make  merry 
 ■with  his  parishioners  this  Christmas," — all  go  to  fix  the  date  of  this 
 letter  to  the  latter  end  of  December,  1531. 
 
 Sir  Edward  Baynton  was  the  head  of  an  ancient  and  honourable 
 family  in  Wiltshu-e,  which  inherited  the  property  of  the  Beauchamps, 
 lords  St  Amand.  The  seat  of  the  Beauchamps,  and  aftenvards  of  the 
 Bayntons,  was  Bromham,  situate  between  Calne  and  Chippenham,  and 
 Devizes.  The  house  was  bm-nt  down  during  the  civil  wars  in  1652, 
 when  the  family  removed  to  Spye  Park,  in  the  immediate  neighbour- 
 hood of  Bromham.  Sir  Edward  Baynton  was  a  near  relative  of 
 Cardinal  Polo,  Avas  in  groat  favour  with  Henry  VIIL  and  was  vice- 
 chamberlain  to  three  of  his  queens.  The  property  of  Sir  Edward  lay 
 within  a  few  miles  of  Latimer's  parish.  AV^ordsworth,  Eccles.  Biogr. 
 Vol.  III.  pp.  490,  499,  3rd  edit.] 
 
 [2  Christo,  1G84.] 
 
 [3  Dr  Richard  Ililley.  Foxe,  Acts  and  Mon.  Vol.  m.  p.  382,  edit. 
 1684.] 
 
"^'^•J  LATIMER    TO    Sin    EDWARD    BAYNTON.  S23 
 
 lord  bishop  of  London*  had  sent  letters  to  him  for  me :  and 
 I  made  answer,  that  lie  was  mine  ordinary ;  and  tliat  both  he 
 might  and  should  reform  me,  as  far  as  I  needed  reformation, 
 as  well  and  as  soon  as  my  lord  of  London :  and  I  would  be 
 very  loth,  now  this  deep  winter,  being  so  weak  and  so  feeble ^ 
 (not  only«  exercised  with  my  old  disease^  in  my  head  and  side, 
 but  also  with  new,  both  the  cholic  and  the  stone),  to  take 
 such  a  journey  ;  and  though  he  might  so  do,  yet  he  needed 
 not,  for**  he  was  not  bound  so  to  do.  Notwithstanding,  I  said, 
 if  he,  to  do  my  lord  of  London  pleasure,  to  my  great  dis- 
 pleasure would  needs  command  me  to  go,  1  would  obey  his 
 commandment,  yea,  though  it  should  be  never  so  great  a 
 grievance  and  painful  to  me  :  with  the  which  answer  he  was 
 content,  saying,  he  would  certify  my  lord  of  London  thereof, 
 trusting  his  lordship  would  be^  content  with  the  same;  but  as 
 yet  I  hear  nothing  from  him.  Master  chancellor  also  said, 
 that  my  lord  of  London  maketh  as  though  he  were  greatly 
 displeased  with  me,  for  that  I  did  contemn  liis  authority  at 
 my  last  being  in  London. 
 
 Forsooth,  I  preached  in  Abb-chm^ch,  not  certain  then  (as 
 I  remember)  whether  in  his  diocese  or  no^",  intending  nothing 
 less  than  to  contemn  his  authority :  and  this  I  did  not  of 
 mme  own  seeing^'  or  by  mme  own  procuration,  but  at  the  re- 
 quest of  honest  merchantmen  (as  they  seemed  to  me),  whose 
 names  I  do  not  know,  for  they  were  not  of  mine  acquaintance 
 before.  And  I  am  glad  thereof  for  their  sakes,  lest,  if  I 
 knew  them,  I  should  be  compelled  to  utter  them  so,  and  their 
 godly  desire  to  hear  godly  preachmg  should  return  to  their 
 trouble  :  for  they  required  me  very  instantly,  and,  to  say  the 
 truth,  even  importunately.  Whether  they  were  of  that  parish 
 or  no,  I  was  not  certain ;  but  they  shewed  not  only  them- 
 selves, but  also  many  other,  to  be  very  desirous  to  hear  me, 
 pretending  great  hunger  and  thirst  of  the  word  of  God  and 
 ghostly  doctrine.  And  upon  consideration,  and  to  avoid  all 
 inconveniences,  I  put  them  off,   and  refused  them  twice  or 
 
 [t  Dr  John  Stokesly.     See  Newcourt,  Repertorium,  Vol.  i,  p.  ii.] 
 
 [5  and  feeble,  1563.]  [6  alonely,  1563.] 
 
 [7  my  disease,  1563.]  [8  nor,  1563.]  p  would  to  be,  1563.] 
 
 [10  Some  of  the  London  churches  being  Peculiars;  and  some 
 being  then  attached  to  monasteries,  and  exempt  from  episcopal  juris- 
 diction.] [II  suing,  1563.] 
 
 21—2 
 
82-i  LATIMER    TO    SIK    KUWAUU     BAYNTON.  [lET. 
 
 thrice;  till  at  the  last  they  brought  me  word  that  the  parson^ 
 and  curate  were  not  only  content,  but  also  desired  me,  not- 
 withstanding that  they  certified  him  both  of  my  name  plainly, 
 and  also  that  I  had  not  the  bishop's  seal  to  show  for  me,  but 
 only  a  licence  of  the  university'"^ ;  which  curate  did  receive 
 me,  welcomed  me,  and,  when  I  should  go  into  the  pulpit,  gave 
 me  the  common  benediction :  so  that  I  had  not  been  alone  ^ 
 uncharitable,  but  also  churlishly  uncharitable,  if  I  should* 
 have  said  nay.  Now  all  this  supposed  to  be  truth  (as  it  is), 
 I  marvel  greatly  how  my  lord  of  London  can  allege  any  con- 
 tempt of  him  in  me. 
 
 First,  he  did  never  inhibit  me  in  my  life  :  and  if  he  did 
 inhibit  his  curate  to  receive  me,  what  pertameth  that  to  me, 
 which  neither  did  know  thereof,  nor  yet  made  any  suit  to  the 
 curate  deceitfully  ?  Nor  did  it^  appear  to  me  very  likely  that 
 the  curate  would  so  little  have  regarded  my  lord's  inhibition, 
 which  he  maintaineth  so  vigilantly,  not  knowing  my  lord's 
 mind  before.  Therefore  I  conjectured  with  myself,  that 
 either  the  curate  was  of  such  acquaintance  with  my  lord, 
 that  he  might  admit  whom  he  would ;  or  else,  and  rather, 
 that  it  was  a  train  and  a  trap  laid  before  me,  to  the  intent 
 that  my  lord  himself,  or  some  other  pertaining  to  him,  were 
 appointed  to  have  been  there,  and  to  have  taken  me,  if  they 
 could,  in  my  sermon  :  which  conjecture  both  occasioned  me 
 somewhat  to  suspect  those  men  which  desired  me,  though  they 
 spake  never  so  fair  and  friendly,  and  also  the  rather  to  go. 
 For  I  preach  nothing,  but  (if  it  might  be  so)  I  would  my 
 lord  himself  might  hear  me  every  sermon  I  preach.  So  cer- 
 tain I  am  that  it  is  truth,  that  I  take  in  hand  to  preach.  If 
 I  had  with  power  of  my  friends  (the  curate  gainsaying  and 
 withstanding)  presumed  to  have  gone  into  the  pulpit,  there 
 had  been  something  Avherefore  to  pretend  a  contempt.  I 
 preached  in  Kent  also,  at  the  instant  request  of  a  curate ; 
 yet  hear  I  not  that  his  ordinary  layeth  any  contempt  to  my 
 charge,  or  yet  doth  trouble  the  curate. 
 
 [1  Thomas  Clark,  M.A.     Newcourt,  ReiU'rt.  Vol.  i.  p.  432.] 
 [2  The  university   of   Cambridge,   which  has   still  the  power  to 
 license  twelve  persons  to  preach  in  any  part  of  the  realm.      See 
 Strype,  Life   of  Parker,  i.  382,  et  seq.  iii.  121,  et  scq.   Oxf.    edit, 
 where  forms  of  this  Licence  are  given.] 
 
 [3  alonely,  1563.]         [*  would,  1563.]  [5  nor  it  did  not,  1563.] 
 
VI.]  LATIMER    TO    SIR    KUWARD    RAYNTOX.  825 
 
 I  marvel  not  a  little  how  my  lord  bishop  of  London, 
 having  so  broad,  wide,  and  large  a  diocese  committed  unto 
 his  cure,  and  so  peopled  as  it  is,  can  have  leisure  for  preach- 
 ing and  teaching  the  word  of  God,  oj^portune,  imjwrtune, 
 tempestive,  intempestive,  privatim,  piiblice,  to  his  own  flock, 
 instando,  arguendo,  exhortando,  monendo,  cum  omni  lenitate 
 et  doctrina;  have  leisure  (I  say)  either  to  trouble  me,  or  to 
 trouble  himself  with  me,  so  poor  a  Avretch,  a  stranger  to  him, 
 and  nothing  pertaining  to  his  cure,  but  as  every  man  per- 
 taineth  to  every  man's  cure ;  so  intermixing  and  intermeddhng 
 himself  with  another  man's  cure,  as  though  he  had  nothing 
 to  do  in  his  own.  If  I  would  do  as  some  men  say  my  lord 
 doth,  gather  up  my  joyse  (as  we  call  it)  warily  and  narrowly, 
 and  yet  neither  preach  for  it  in  mine  own  cure,  nor  yet  other- 
 where, peradventure  he  would  nothing  deny  me. 
 
 In  very  deed  I  did  monisli  judges  and  ordinaries  to  use 
 charitable  equity  in  their  judgments  towards  such  as  be  ac- 
 cused, namely  of  such  accusers  which  be  as  like  to  hear  and 
 bewray,  as  other  be  to  say  amiss ;  and  to  take  men's  words 
 in  the  meaning  thereof,  and  not  to  wrest  them  in  another 
 sense  than  they  were  spoken  in :  for  all  such  accusers  and 
 witnesses  be  false  before  God,  as  St  Jerome  saith  upon  the 
 twenty-sixth  chapter  of  St  Matthew®.  Nor  yet  do  P  account 
 those  judges  well  advised,  which  wittingly  will  give  sentence 
 after  such  witnesses ;  much  less  those  which  procure  such 
 witnesses  against  any  man  :  nor  no  I  think ^  judges  now-a- 
 days  so  deeply  confirmed  in  grace,  or  so  impeccable,  but  that 
 it  may  behove  and  become  preachers  to  admonish^  them  to 
 do  well,  as  well  as  other  kinds  of  men,  both  great  and  small. 
 And  this  I  did,  occasioned  of  the  epistle  which  I  declared, 
 (Rom.  vi.)  wherein  is  this  sentence,  Non  estis  suh  lege,  sed 
 sub  gratia;  "Ye  christian  men,  that  believe  in  Christ,  are  not 
 under  the  law." 
 
 •  What  a  saying  is  this  (quoth  I),  if  it  be  not  rightly  un- 
 derstood; that  is,  as  St  Paul  did  understand  it?  For  the 
 words  sound  as  though  he  would  go  about  to  occasion  chris- 
 tian men  to  break  law,  seeing  they  be  not  under  the  law  : 
 and  what  if  '°  the  pseudo-apostles,  adversaries   to  St  Paul, 
 
 [6  See  the  passage  quoted  before,  p.  315.] 
 
 [7  Nor  yet  I  do  not,  1563.  [«  nor  I  think  not  judges,  15G3.] 
 
 •     [9  monish,  1563.]  [lo  and,  1563.] 
 
326  LATIMEU    TO    SIR    EDWARD    RAYN'TOX.  [lET. 
 
 •would  have  so  taken  them,  and  accused  St  Paul  of  the 
 same  to  my  lord  of  London  ?  If  my  said  lord  would  have 
 heard  St  Paul  declare  his  own  mind  of  his  own  words,  then 
 he  should  have  escaped,  and  the  false  apostles  have  been  put 
 to  rebuke :  if  he  would  have  rigorously  followed  utcunque 
 allegata  et  probata,  and  have  given  sentence  after  relation  of 
 the  accusers,  then  good  St  Paul  must  have  borne  a  fagot  at 
 Paul's  Cross,  my  lord  of  London  being  his  judge.  Oh !  it 
 had  been  a  godly  sight,  to  have  seen  St  Paul  with  a  fagot 
 on  his  back,  even  at  Paul's  Cross,  my  lord  of  London,  bishop 
 of  the  same,  sitting  under  the  cross.  Nay  verily,  I  dare 
 say,  my  lord  should  sooner  have  burned  him :  for  St  Paul  did 
 not  mean  that  christian  men  might  break  law,  and  do  what- 
 soever they  would,  because  they  were  not  under  the  law :  but 
 he  did  mean,  that  christian  men  might  keep  the  law,  and 
 fulfil  the  law,  if  they  would  ;  because  they  were  not  under 
 the  law,  but  under  Christ,  by  whom  they  were  divided  from 
 the  tyranny  of  the  law,  and  above  the  law ;  that  is  to  say, 
 able  to  fulfil  the  law  to  the  pleasure  of  him  that  made  the 
 law,  which  they  could  never  do  of  their  own  strength,  and 
 without  Christ :  so  that  to  be  under  the  law,  after  St  Paul's 
 meaning,  is  to  be  weak  to  satisfy  the  law  ;  and  what  could 
 St  Paul  do  withal,  though  his  adversaries  would  not  so  take  it  ? 
 But  my  lord  would  say,  peradventure,  that  men  will  not 
 take  the  preacher's  words  otherwise  than  they  mean  therein. 
 Bona  verba :  as  though  St  Paul's  words  were  not  otherwise 
 taken ;  as  it  appeareth  in  the  third  chapter  to  the  Romans, 
 ■where  he  saith.  Quod  injustitia  nostra  Dei  justitiam  com- 
 mendat ;  that  is  to  say,  "Our  unrighteousness  commendeth 
 and  maketh  more  excellent  the  righteousness  of  God  :"  which 
 soundeth  to  many  as  though  they  should  be  evil,  that  good 
 should  come  of  it,  and  by  unrighteousness  to  make  the  right- 
 eousness of  God  more  excellent.  So  St  Paul  was  reported  to 
 mean :  yet  he  did  mean  nothing  so  ;  but  shewed  the  inesti- 
 mable wisdom  of  God,  which  can  use  our  naughtiness  to  the 
 manifestation  of  his  unspeakable  goodness  ;  not  that  we  should 
 do  naughtily  to  that  end  and  purpose.  Now  my  lord  will 
 not  think,  I  dare  say,  that  St  Paul  Avas  to  blame  that  he 
 spake  no  more  circumspectly,  more  warily,  or  more  plainly, 
 to  avoid  evil  offence  of  the  people ;  but  rather  he  will  blame 
 the  people,  for  that  they  took  no  better  heed  and  attendance 
 
VI.]  LATIMER    TO    SIR    EDWARD    BAYNTOX.  327 
 
 to  Paul's  speaking,  to  the  understanding  of  the  same  :  yea, 
 he  will  rather  pity  the  people,  which  had  been  so  long  nurse- 
 led^  in  the  doctrine  of  the  Pharisees,  and  wallowed  so  long  in 
 darkness  of  man's  traditions,  superstitions,  and  trade  of  living, 
 that  they  were  unapt  to  receive  the  bright  lightness  of  the 
 truth,  and  wholesome  doctrine  of  God,  uttered  by  St  Paul. 
 Nor  do  I  think  that  my  lord  will  require  more  circumspection, 
 or  more  convenience  to  avoid  offence  of  errors  in  me,  than 
 was  in  St  Paul,  when  he  did  not  escape  malevolous  corrections 
 and  slanderous  reports  of  them  that  were  of  perverse  judg- 
 ments, which  reported  him  to  say  whatsoever  he  appeared  to 
 them  to  say,  or  whatsoever  seemed  to  them  to  follow  of  his 
 saying. 
 
 But  what  followeth  ?  Sic  aiimt  nos  dicere,  sic  male  lo- 
 quuntur  de  nobis :  "  So  they  report  us  to  say,"  saith  St. 
 Paul;  "so  they  speak  evil  of  us:"  sed  quorum  damnatio 
 justa  est,  "  but  such,  whose  damnation  is  just,"  saith  he. 
 And  I  think  the  damnation  of  all  such  that  evil  report 
 preachers  now-a-days.  hkewise  just ;  for  it  is  untruth  now 
 and  then.  Yea,  Christ  himself  was  mis-reported,  and  falsely 
 accused,  both  as  touching  his  words,  and  also  as  concerning 
 the  meaning  of  his  words.  First  he  said,  destruite,  that  is  to 
 say,  "destroy  you;"  they  made  it  2'>ossum  destruere,  that  is 
 to  say,  "I  can  destroy:"  he  said,  templum  hoc,  "this  tem- 
 ple;" they  added,  manu  factum,  that  is  to  say,  "made  with 
 hand,"  to  bring  it  to  a  contrary  sense ^.  So  they  both  in- 
 verted his  words,  and  also  added  unto  his  words,  to  alter  his 
 sentence :  for  he  did  mean  of  the  temple  of  his  body,  and 
 they  wrested  it  to  Solomon's  temple. 
 
 Now  I  report  me,  whether  it  be  a  just  fame  raised  up 
 and  dispersed  after  this  manner.  Nay  verily,  for  there  be 
 three  manner  of  persons  which  can  make  no  credible  infor- 
 mation :  first,  adversaries,  enemies  ;  secondly,  ignorant  and 
 without  judgment ;  thirdly,  susurrones,  that  is  to  say,  whis- 
 perers and  blowers  in  men's  ears,  which  will  spew  out  in 
 hudder-mudder^  more  than  they  dare  avow  openly.  The 
 first  will  not,  the  second  cannot,  the  third  dare  not :  there- 
 fore the  relation  of  such  is  not  credible,  and  therefore  they 
 
 [1  noseled,  1563.]  [2  Evil  will  never  saith  *•'  well."    Foxe.] 
 
 [3  Commonly   written  hugger-mugger,    "secretly."       See    Todd's 
 Johnson's  Dictionary.] 
 
o28  LATIMER    TO    SIR    EDWARD     BAYNTON.  [lET. 
 
 can  make  no  fame  lawful,  nor  occasion  any  indifferent 
 judge  to  make  process  against  any  man.  And'  it  maketh  no 
 little  matter  what  they  be  themselves  that  report  of  any  man, 
 whether'-  well  or  evil :  for  it  is  a  great  commendation  to  be 
 evil  spoken  of  of  them  that  be  naught^  themselves ;  and  to 
 be  commended  of  the  same  is,  many  times,  no  little  reproach. 
 God  send  us  once  all  grace  to  Avish  well  one  to  another,  and 
 to  speak  well  one  of*  another ! 
 
 Meseems  it  were  more  comely  for  my  lord  (if  it  were 
 comely  for  me  to  say  so)  to  be  a  preacher  himself,  having  so 
 great  a  cure  as  he  hath,  than  to  be  a  disquieter  and  a  troubler 
 of  preachers,  and  to  preach  nothing  at  all  himself.  If  it 
 would  please  his  lordship  to  take  so  great  a  labour  and  pain 
 at  any  time,  as  to  come  to  preach  in  my  Uttle  bishopric  at 
 West-Kington^,  whether  I  were  present  or  absent  myself,  I 
 would  thank  his  lordship  heartily,  and  think  myself  greatly 
 bounden  to  him,  that  he  of  his  charitable  goodness  would  go 
 so  far  to  help  to  discharge  me  in  my  cure ;  or  else  I  were 
 more  unnatural  than  a  beast  unreasonable :  nor  yet  I  would 
 dispute,  contend,  or  demand  by  what  authority,  or  where  he 
 had  authority  so  to  do,  as  long  as  his  predication  Avere  fruit- 
 ful and  to  the  edification  of  my  parishioners. 
 
 As  for  my  lord,  he  may  do  as  it  pleaseth  his  lordship.  I 
 pray  God  he  do  always  as  well  as  I  Avould  wish  him  ever  to 
 do :  but  I  am  sure  St  Paul,  the  true  minister  of  God,  and 
 faithful  dispenser  of  God's  mysteries,  and  right  exemplar  of 
 all  true  and  very  bishops,  saith  in  the  first  chapter  to  the 
 Philippians,  that  in  his  time  some  preached  Christ  for  envy 
 of  him,  thinking  thereby  so  to  grieve  him  withal,  and  as  it 
 were  to  obscure  him,  and  to  bring  his  authority  into  con- 
 tempt ;  some  of  good  will  and  love,  thinking  thereby  to  com- 
 fort him :  "  Notwithstanding,"  saith  he,  "  by  all  manner  of 
 ways,  and  after  all  fashions,  whether  it  be  of  occasion  or  of 
 truth  (as  ye  would  say,  for  truth's  sake),  so  that  Christ  be 
 preached  and  shewed,  I  joy  and  will  joy :"  so  much  he  re- 
 garded more  the  glory  of  Christ,  and  promotion  of  Christ's 
 doctrine,  to  the  edification  of  christian  souls,  than  the  main- 
 tenance of  his  own  authority,  reputation,  and  dignity ;  con- 
 
 [1  nor,  1563.]  [2  neither,  1563.] 
 
 [3  naughty,  1563.]  [^  upon,  1563.] 
 
 p  Nay,  my  lord  will  none  of  that.     Foxe.] 
 
VI.]  L.VTIMER    TO    SIR    EDWARD    BAYXTOX.  329 
 
 sidering  right  ■well  (as  he  said),  that  what  authority  soever 
 he  had,  it  was  "to  edification,  and  not  to  destruction." 
 
 Now  I  think  it  were  no  reproach  to  my  lord,  hut  very 
 commendable,  rather  to  joy  with  St  Paul,  and  be  glad  that 
 Christ  be  preached  quovis  modo,  yea,  though  it  were  for 
 envy,  that  is  to  say,  in  disdain,  despite,  and  contempt  of  his 
 lordship,  (which  thing  no  man  well  advised  will  enterprise  or 
 attempt,)  than  when  the  preaching  cannot  be  proved  justly, 
 to  demand  of  the  preacher  austerely,  as  the  Pharisees  did  of 
 Christ,  qua  auctoritate  hcec  fads,  aiit  quis  dedit  tihi  istam 
 auctoritatem  ?  As  my  authority  is  good  enough,  and  as 
 good  as  my  lord  can  give  me  any,  yet  I  would  be  glad  to 
 have  his  also,  if  it  would  please  his  lordship  to  be  so  good  a 
 lord  unto  me.  For  the  university  of  Cambridge  hath  autho- 
 rity apostohc  to  admit  twelve  yearly,  of  the  which  I  am 
 one :  and  the  king's  highness  (God  save  his  grace !)  did  de- 
 cree that  all  admitted  of  universities  should  preach  throughout 
 all  his  realm  as  long  as  they  preached  well,  without  distrain 
 of  any  man,  my  lord  of  Canterbury',  my  lord  of  Durham-, 
 with  such  other  not  a  few,  standing  by,  and  hearing  the  de- 
 cree, nothing  gainsaying  it,  but  consenting  to  the  same.  Now 
 to  contemn  my  lord  of  London's  authority,  were  no  little  fault 
 in  me :  so  no  less  fault  might  appear  in  my  lord  of  London  to 
 contemn  the  king's  authority  and  decree,  yea,  so  godly,  so 
 fruitful,  so  commendable  a  decree,  pertaining  both  to  the 
 edification  of  christian  souls,  and  also  to  the  regard  and  de- 
 fence of  the'  popish  grace  and  authority  apostolic.  To  have 
 a  book  of  the  king  not  inhibited  is  to  obey  the  king ;  and  to 
 inhibit  a  preacher  of  the  king's  admitted,  is  it  not  to  disobey 
 the  king?  Is  it  not  one  king  that  doth  inhibit  and  admit, 
 and  hath  he  not  as  great  authority  to  admit  as  to  inhibit? 
 He  that  resisteth  the  power  whether  admitting  or  inhibiting, 
 doth  he  not  resist  the  ordinance  of  God  ?  We  low  subjects 
 are  bound  to  obey  powers  and  their  ordinances  :  and  are 
 not  the  highest  subjects  also,  who  ought  to  give  us  ensample 
 of  such  obedience?  As  for  my  preaching  itself,  I  trust  in 
 God,  my  lord  of  London  cannot  rightfully  belack  it,  nor 
 justly  reprove  it,  if  it  be  taken  with  the  circumstance  thereof, 
 and  as  I  spake  it ;  or  else  it  is  not  my  preaching,  but  his 
 
 [G  Dr  Wai-ham.]  [T  Dr  Tonstal.] 
 
 [8  of  popish,  1-363.] 
 
S30  LATIMER    TO    SIR    EDWARD    RAYiXTOX.  [lET. 
 
 that  falsely  reporteth  it,  as  the  poet  3IartiaP   said  to  on6 
 that  depraved  his  book  ; 
 
 Quem  recitas  mens  est,  O  Fidentine,  libellus: 
 Sed  male  cum  recitas,  incipit  esse  tuus. 
 
 But  now  I  hear  say  that  my  lord  of  London  is  informed, 
 and  upon  the  said  information  hath  informed  the  king,  that 
 I  go  about  to  defend  Bilney  and  his  cause  against  his  or- 
 dinaries and  his  judges,  which  I  assure  you  is  not  so :  for  I 
 had  nothing  to  do  with  Bilney,  nor  yet  with  his  judges, 
 except  his  judges  did  him  wrong ;  for  I  did  nothing  else  but 
 monish  all  judges  indifferently  to  do  right ;  nor  am  I'^  alto- 
 gether so  foolish  as  to  defend  the  thing  which  I  knew  not. 
 It  might  have  become  a  preacher  to  say  as  I  said,  though 
 Bilney  had  never  been  born,  I  have  known  Bilney  a  great 
 while,  I  think  much  better  than  ever  did  my  lord  of  London ; 
 for  I  have  been  his  ghostly  father  many  a  time.  And  to 
 tell  you  the  truth,  what  I  have  thought  always  in  him,  I 
 have  known  hitherto  few  such,  so  prompt  and  ready  to  do 
 every  man  good  after  his  power,  both  friend  and  foe ;  noisome 
 wittingly  to  no  man,  and  towards  his  enemy  so  charitable, 
 so  seeking  to  reconcile  them  as  he  did,  I  have  known  yet 
 not  many;  and  to  be  short,  in  sum^,  a  very  simple  good  soul, 
 nothing  fit  or  meet  for  this  wretched  world,  whose  blind 
 fashion  and  miserable  state  (yea,  far  from  Christ's  doctrine) 
 he  could  as  evil  bear,  and  would  sorrow,  lament,  and  bewail 
 it,  as  much  as  any  man  that  ever  I  knew :  as  for  his  singular 
 learning,  as  well  in  holy  scripture  as  in  all  other  good  letters, 
 I  will  not  speak  of  it.  Notwithstanding,  if  he  either  now  of 
 late,  or  at  any  time,  attempted  any  thing  contrary  to  the 
 obedience  which  a  christian  man  doth  owe  either  to  his  prince 
 or  to  his  bishop,  I  neither  do  nor  will  allow  and  approve  that, 
 neither  in  him,  nor  yet  in  any  other  man :  we  be  all  men, 
 and  ready  to  fall ;  wherefore  he  that  standeth,  let  him  beware 
 he  fall  not.  How  he  ordered  or  misordercd  himself  in  judg- 
 ment, I  cannot  tell,  nor  will  P  meddle  withal ;  God  knoweth, 
 whose  judgments  I  Avill  not  judge.  But  I  cannot  but  wonder, 
 if  a  man  Hving  so  mercifully,  so  charitably,  so  patiently,  so 
 continently,  so  studiously  and  virtuously,  and  killing  his  old 
 
 [1  Mart.  i.  39.]  [2  I  am  not,  loG3.] 
 
 [3  in  a  sum,  liiGS.]  [*  I  will  not,  1563.] 
 
VI 
 
 .]  LATIMEK    TO    SIR    EDWARD    RAYNTOX.  SUl 
 
 Adam  (that  is  to  say,  mortifying  his  evil  affections  and  blind 
 motions  of  his  heart  so  diligently),  should  die  an  evil  death, 
 there  is  no  more,  but  "  Let  him  that  standeth,  beware  that 
 he  fall  not:"  for  if  such  as  he  shall  die  evil,  what  shair be- 
 come of  me,  such  a  wretch  as  I  am  ? 
 
 But  let  this  go,  as  little  to  the  purpose,  and  come  to  the 
 point  we  must  rest  upon.  Either  my  lord  of  London  will 
 judo-e  my  outward  man  only,  as  it  is  said,  Omnes  vident  quce 
 forts  sunt;  or  else  he  will  be  my  God,  and  judge  mine  inward 
 man,  as  it  is  said,  Deus  autem  intuetur  cor.  If  he  will  have 
 to  do  only  with  mine  outward  man,  and  meddle  with  mine 
 outward  conversation,  how  that  I  have  ordered  myself  toward 
 my  christian  brethren,  the  king's  liege  people,  I  trust  I  shall 
 please  and  content  both  my  Lord  God,  and  also  my  lord  of 
 London:  for  I  have  preached  and  teached  but  according  to 
 holy  scripture,  holy  fathers,  and  ancient  interpreters  of  the 
 same,  with  the  which  I  think  my  lord  of  London  will  be 
 pacified :  for  I  have  done  nothing  else  in  my  preaching,  but 
 with  all  diligence  moved  my  auditors  to  faith  and  charity,  to 
 do  their  duty,  and  that  that  is  necessary  to  be  done. 
 
 As  for  things  of  private  devotion,  mean  things,  and  volun- 
 tary things,  I  have  reproved  the  abuse,  the  superstition  of 
 them,  without  condemnation  of  the  things  themselves,  as  it 
 becometh  preachers  to  do :  which  thing  if  my  lord  of  London 
 will  do  himself  (as  I  would  to  God  he  would  do),  he  should 
 be  reported,  no  doubt,  to  condemn  the  use  of  such  things, 
 of  covetous  men  which  have  damage,  and  find  less  in  their 
 boxes  by  condemnation  of  the  abuse ;  which  abuse  they  had 
 rather  should  continue  still,  than  their''  profit  should  not 
 continue :  so  thorny  be  their  hearts.  If  my  lord  will  needs 
 coast  and  invade  my  inward  man,  will  I,  nill  I,  and  break 
 violently  into  my  heart,  I  fear  me  I  shall  either  displease  my 
 lord  of  London,  which  I  would  be  very  loth,  or  else  my  Lord 
 God,  which  I  wilP  be  more  loth ;  not  for  any  infidelity,  but 
 for  ignorance,  for  I  believe  as  a  christian  man  ought  to  be- 
 lieve. But  peradventure  my  lord  knoweth  and  will  know 
 many  things  certainly,  which  (perchance)  I  am  ignorant  in; 
 with  the  which  ignorance  though  my  lord  of  London  may,  if 
 he  will,  be  discontent,  yet  I  trust  my  Lord  God  will  pardon 
 
 [5  your,  1563.]  [«  would,  15G3.] 
 
532  LATIMER    TO    SIR    EDWARD    EAYNTON.  [lET. 
 
 it,  as  long  as  I  hurt  no  man  withal,  and  say  to  him  with 
 diligent  study  and  daily  prayer,  Paratum  cor  meum,  Deus, 
 paratum  cor  meum;  so  studying,  preaching,  and  tarrying  the 
 -pleasure  and  leisure  of  God ;  and  in  the  mean  season  (Acts 
 xviii.),  as  Apollo  did,  when  he  knew  nothing  of  Christ  but 
 baptismum  Johannis,  teach  and  preach  mine  even  christian', 
 that  and  no  further  than  I  know  to  be  true. 
 
 There  be  three  Creeds,  one  in  my  mass,  another  in  ray 
 matins,  the  third  common  to  them  that  neither  say  mass  nor 
 matins,  nor  yet  know  what  they  say,  when  they  say  the 
 Creed :  and  I  believe  all  three,  with  all  that  God  hath  left  in 
 holy  writ,  for  me  and  all  other  to  believe.  Yet  I  am  igno- 
 rant in  things  which  I  trust  hereafter  to  know,  as  I  do  now 
 know  things  in  which  I  have  been  ignorant  heretofore  :  ever 
 to  learn,  and  ever  to  be  learned ;  to  profit  with  learning,  with 
 ignorance  not  to  annoy*.  I  have  thought  in  times  past,  that 
 the  pope,  Christ's  vicar,  hath^  been  Lord  of  all  the  world,  as 
 Christ  is  ;  so  that  if  he  should  have  deprived  the  king  of  his 
 crown,  or  you  of  the  lordship  of  Bromeham,  it  had  been 
 enough  ;  for  he  could  do  no  wrong.  Now  I  might  be  hired 
 to  think  otherwise ;  notwithstanding  I  have  both  seen  and 
 heard  scripture  di^awn  to  that  purpose.  I  have  thought  in 
 times  past,  that  the  pope's  dispensations  of  pluralities  of  be- 
 nefices, and  absence  from  the  same,  had  discharged  consciences 
 before  God ;  forasmuch  as  I  have^  heard,  £cce  vohiscum  sum, 
 and  Qui  vos  audit,  bended  to  corroborate  the  same.  Now  I 
 might  be  easily  entreated  to  think  otherwise,  &c.  I  have 
 thought  in  times  past,  that  the  pope  could  have  spoiled 
 purgatory  at  his  pleasure  with  a  Avord  of  his  mouth:  now 
 learning  might  persuade  me  otherwise ;  or  else  I  would 
 marvel  why  he  would  suffer  so  much  money  to  be  bestowed 
 that  way,  which  so  needful  is  to  be  bestowed  otherwise,  and 
 to  deprive  us  of  so  many  patrons  in  heaven,  as  he  might  de- 
 liver out  of  purgatory,  &c.  I  have  thought  in  times  past, 
 thaf*  if  I  had  been  a  friar,  and  in^  a  cowl,  I  could  not  have 
 been  damned,  nor  afraid  of  death  ;  and  by  occasion  of  the 
 same,  I  have  been  minded  many  times  to  have  been  a  friar, 
 namely  when  I  was  sore  sick  and  diseased*^ :  now  I  abhor  my 
 
 [1  christened,  1563.]  [2  noy,  1563.] 
 
 [3  had,  1563.]  [^  that  and  if,  1563.] 
 
 [5  friur  in  a,  15G3.]  [c  diseased,  &c.  1563.] 
 
VI.J  LATIMKK    TO    SIR    EDWARD     B.VYXTOX.  3*Jo 
 
 superstitious  foolishness,  &c.  I  have  thought  in  times  past, 
 that  divers  images  of  saints  could  have  holpen  me,  and  done 
 me  much  good,  and  dehvered  me  of  my  diseases :  now  I 
 know  that  one  can  help  as  much  as  another ;  and  it  pitieth 
 mine  heart,  that  my  lord,  and  such  as  my  lord  is,  can  suffer 
 the  people  to  be  so  craftily  deceived.  It  were  too  long  to 
 tell  you  what  blindness  I  have  been  in,  and  how  long  it  were 
 ere'  I  could  forsake  such  folly,  it  was  so  corporate  in  me : 
 but  by  continual  prayer,  continual  study  of  scripture,  and  oft 
 communing  with  men  of  more  right  judgment,  God  hath  de- 
 livered me,  &c.  Yea,  men  think  that  my  lord  himself  hath 
 thought  in  times  past,  that  by  God's  law  a  man  might  marry 
 his  brother's  wife"^,  which  now  both  dare  think  and  say  con- 
 trary :  and  yet  this  his  boldness  might  have  chanced,  in  pope 
 Julius's^  days,  to  stand  him  either  in  a  lire,  or  else  in  a 
 fagot.  Wliich  thing  deeply  considered,  and  pondered  of  my 
 lord,  might  something  stir  him  to  charitable  equity,  and  to  be 
 something  remiss^"  toward  men  which  labour  to  do  good,  as 
 their  power  serveth,  with  knowledge,  and  do"  hurt  to  no  man 
 with  their  ignorance :  for  there  is  no  greater  distance,  than 
 between  God"'s  law  and  not  God's  law:  nor  is  it  so  or  so,  be- 
 cause any  man  thinketh  it  so  or  so ;  but,  because  it  is  so  or 
 so  indeed,  therefore  we  must  think  it  so  or  so,  when  God 
 shall  give  us  knowledge  thereof :  for  if  it  be  indeed  either  so 
 or  not,  it  is  so,  or  not  so,  though  all  the  world  hath  thought 
 otlierwise  these  thousand  years,  &c. 
 
 And  finally,  as  ye  say,  the  matter  is  weighty,  and  ought 
 substantially  to  be  looked  upon,  even  as  weighty  as  my  life  is 
 worth  :  but  how  to  look  substantially  upon  it,  otherwise  know 
 not  I,  than  to  pray  my  Lord  God  day  and  night,  that  as  he 
 hath  emboldened  '^  me  to  preach  his  truth,  so  he  will  strengthen 
 
 [7  or,  1563.] 
 
 [8  Stokesley  was  particularly  zealous  and  effective  in  promoting 
 Henry's  view  in  his  great  matter  of  the  divorce.  To  him  the  king  re- 
 ferred Sir  Thomas  More,  lord  chancellor,  for  satisfaction  in  that  very 
 important  point,  that  his  maiTiage  with  the  widow  of  prince  Ai-thur, 
 being  directly  against  the  law  of  nature,  could  in  no  wise  by  the 
 chxu-ch  be  dispensable.  Ropei-'s  Life  of  Sir  Thomas  More,  p.  54, 
 edit.  1729.  Quoted  in  Wordsworth,  Eccl.  Biogr.  ii.  p.  500.  See  also 
 p.  128  of  the  volume  last  mentioned.] 
 
 [9  Pope  Julius  II.]  [10  remissible,  1563.] 
 
 [11  doth,  1563.]  [12  boldened,  1563.] 
 
S34  LATIMER    TO    SIR    EDWARD    BAYNTOX.  [lKT. 
 
 me  to  suffer  for  it,  to  the  edification  of  them  which  have  taken, 
 by  the  working  of  him,  fruit  thereby.  And  even  so  1  desire 
 you,  and  all  other  tliat  favour  me  for  his  sake,  likewise  to 
 pray  :  for  it  is  not  I,  without  his  mighty  helping  hand,  that 
 can  abide  that  brunt ;  but  I  have  trust  that  God  will  help  me 
 in  time  of  need;  which  if  I  had  not,  the  ocean-sea,  I  think, 
 should  have  divided  my  lord  of  London  and  me  by  this  day. 
 For  it  is  a  rare  thing  for  a  preacher  to  have  favour  at  his 
 hand,  which  is  no  preacher  himself,  and  yet  ought  to  be.  I 
 pray  God  that  both  he  and  I  may  both  discharge  ourselves, 
 he  in  his  great  cure,  and  I  in  my  little,  to  God's  pleasure 
 and  safety  of  our  souls.     Amen. 
 
 I  pray  you  pardon  me,  that  I  write  no  more  distinctly, 
 nor  more  truly:  for  my  head  is^  out  of  frame,  that  it  would^ 
 be  too  painful  for  me  to  write  it  again ;  and,  if  I  be  not  pre- 
 vented shortly,  I  intend  to  make  merry  with  my  parishioners 
 this  Christmas,  for  all  the  sorrow,  lest  perchance  I  never  re- 
 turn to  them  again :  and  I  have  heard  say,  that  a  doe  is  as 
 good  in  winter,  as  a  buck  in  summer. 
 
 LETTER    Vn. 
 Latimer  in  reply  to  Sir  Edward  Baynton'. 
 
 [Foxe,  Acts  and  Mon.  pp.  132t;,  et  seq.  edit.  1563.    Vol.  iii.  pp.  399,  et  seq. 
 edit.  1G84.] 
 
 Right  worshipful  sir,  and  my  singular  good  master, 
 salutem  in  Christo  Jesu,  with  due  commendation,  and  also 
 thanks  for  your  great  goodness  towards  me,  &c.  And  whereas 
 you  have  communicated  my  last  letters  to  certain  of  your 
 friends,  which  rather  desire  this  or  that  in  me,  &c.;  what  I 
 think  therein  I  will  not  now  say ;  not  for  that  there  could  be 
 
 [1  is  so  out,  1563.]  P  should,  1563.] 
 
 [3  The  Letter  of  Sir  Edward  Baynton,  to  whicli  this  is  a  reply, 
 is  given  by  Fo.kc  in  the  pages  cited  above.  The  date  of  this 
 Letter  is  ascertained  within  a  few  days,  from  the  circumstance  that, 
 at  the  close  of  it,  Latimer  states  that  he  had  just  received  a  "  cita- 
 tion" to  appear  before  the  bishop  of  London ;  that  citation  being 
 dated  Jan.  10,  1531 — 2.  Sec  Foxc,  Acts  and  Mon.  Vol.  in.  p.  3S2, 
 edit.  1684.] 
 
yir.]  LATI.MEK    TO    SIB    EDWARD    BAYNTOX.  335 
 
 ^nj  peril  or  danger  in  the  said  letters*,  Avell  taken,  as  far  as 
 I  can  judge ;  but  for  that  they  were  rashly  and  unadvisedly 
 scribbled,  as  ye  might  well  know  both  by  my  excuse,  and  by 
 themselves  also,  though  none  excuse  had  been  made.  And 
 besides  that,  yc  know  right  well,  that  where  as  the  bee  gather- 
 eth  honey,  even  there  the  spinner  gathereth  venom,  not  for 
 any  diversity  of  the  flower,  but  for  divers  natures  in  them 
 that  suck  the  flower :  as  in  times  past,  and  in  the  beginning, 
 the  very  truth,  and  one  thing  ^  in  itself,  was  to  some  offence, 
 to  some  foolishness  ;  to  others,  otherwise  disposed,  the  wisdom 
 ef  God.   Such  diversity  was  in  the  redress  of  hearers  thereof. 
 
 But  this  notwithstanding,  there  is  no  more  but  either  my 
 writing  is  good  or  bad.  If  it  be  good,  the  communicating 
 thereof  to  your  friends  cannot  be  hurtful  to  me  ;  if  it  be  other- 
 wise, why  should  you  not  communicate  it  to  them  which  both 
 could  and  would  instruct  you  in  the  truth,  and  reform  my 
 error  ?  Let  this  pass,  I  will  not  contend :  "  had  I  wist " 
 Cometh  ever  out  of  season.  Truly  I  were  not  well  advised, 
 if  1  would  not  either  be  glad  of  your  instruction,  or  yet  refuse 
 mine  own  reformation :  but  yet  it  is  good  for  a  man  to  look 
 ere*'  he  leap;  and  God  forbid  that  ye  should  be  addict  and 
 sworn  to  me  so  wretched  a  fool,  that  you  should  not  rather 
 follow  the  doctrine  of  your  friends  in  truth,  so  great  learned 
 men  as  they  appear  to  be,  than  the  opinions  of  me,  having 
 never  so  christian  a  breast. 
 
 "Wherefore  do  as  you  will ;  for  as  I  would  not  if  I  could, 
 so  I  cannot"  if  I  would,  be  noisome  unto  you :  but  yet  I  say, 
 I  would  my  letters  had  been  unwritten,  if  for  none  other 
 cause,  at  least-way  inasmuch  as  they  cause  me  to  more  writing, 
 an  occupation  nothing  meet  for  my  mad  head.  And  as  touch- 
 ing the  points  which  in  my  foresaid  letters  mislike  your  friends, 
 I  have  now  little  leisure  to  make  an  answer  thereto,  for  the 
 great  business  that  I  have  in  my  little  cure  (I  know  not  what 
 other  men  have  in  their  great  cures),  seeing  that  I  am  alone 
 without  any  priest  to  serve  my  cure,  without  any^  scholar  to 
 read  unto  me,  without  any  book  necessary  to  be  looked  upon, 
 without  learned  men  to  come  and  comisel  withal :  all  which 
 things  other  have  at  hand  abundantly.     But  something  must 
 
 [4  danger  in  tlicm,  15G3.]  [5  truth  one  thing,  1563.] 
 
 [6  or,  15(33.]  [7  can  I  not,  1563.] 
 
 [s  my,  1563.] 
 
S36  LATIMER    TO     SIU    KDWAKD    BAYNTOX.  [i.ET. 
 
 be  done,  howsoever  it  be.  I  pray  you  take  it  in  good  worth, 
 as  long  as  I  temper  mine  OAvn  judgment,  affirming  nothing 
 with  prejudice  of  better. 
 
 First  ye  mislike,  that  I  say  I  am  sure  that  I  preach 
 the  truth ;  saying  in  reproof  of  the  same,  that  God  knoweth 
 certain  truth.  Indeed,  alone ^  God  knoweth  all  certain  truth, 
 and  alone'  God  knoweth  it  as  of  himself;  and  none  knoweth 
 certain  truth  but  God,  and  those  which  be  taught  of  God, 
 as  saith  St  Paul,  Deus  enim  illis  patefecit ;  and  Christ 
 himself,  Erunt  omnes  docti  a  Deo.  And  your  friends  deny 
 not  but  that  certain  truth  is  communicated  to  us,  as  our 
 capacity  may  comprehend  it  by  faith ;  which  if  it  be  truth, 
 as  it  is,  then  there  ought  no  more  to  be  required  of  any 
 man,  but  according  to  his  capacity.  Now  certain  it  is,  that 
 every  man  hath  not  like  capacity,  &c.  But  as  to  my  pre- 
 sumption and  arrogancy ;  either  I  am  certain  or  uncertain 
 that  it  is  truth  that  I  preach.  If  it  be  truth,  why  may 
 not^  I  say  so,  to  courage  my  hearers  to  receive  the  same 
 more  ardently,  and  ensue  it  more  studiously?  If  I  be  un- 
 certain, why  dare  I  be  so  bold  to  preach  it?  And  if  your 
 friends,  in  whom  ye  trust  so  greatly,  be  preachers  themselves, 
 after  their  sermon,  I  pray  you,  ask  them  whether  they  be 
 certain  and  sure  that  they  taught  you  the  truth  or  no ;  and 
 send  me  word  Avhat  they  say,  that  I  may  learn  to  speak  after 
 them.  If  they  say  they  be  sure,  ye  know  what  followeth :  if 
 they  say  they  be  unsure,  when  shall  you  be  sure,  that  have  so 
 doubtful  teachers  and  unsure  ?  And  you  yourselves,  whether 
 are  you  certain  or  uncertain  that  Christ  is  your  Saviour? 
 And  so  forth  of  other  articles  that  ye  be  bounden  to  believe. 
 i  )r  whether  be  ye  sure  or  unsure,  that  civil  ordinances  be  the 
 good  works  of  God,  and  that  you  do  God  service  in  doing  of 
 them,  if  ye  do  them  for  good  intent  ?  If  ye  be  uncertain, 
 take  heed  he  be  your  sure  friend  that  heareth  you  say  so; 
 and  then  with  what  conscience  do  ye  doubt,  cum  qiiicquid 
 non  est  ex  fide,  peccatum  est  ?  But  contrary  say  you,  alone 
 God  knoweth^  certain  truth,  and  ye  have  it  but  j)c^'  spectdum 
 in  mnigmate ;  and  there  have  been  qui  zelum  Dei  hahuerunt, 
 sed  non  secundum  scientiam.     And  to  call  this  or  that  truth, 
 
 [1  alonely,  1563.]  [2  may  I  not,  1563.] 
 
 [3  peccatum  est  "I     K  you  be  certain  and  sure.     Contra,  alonely  God 
 knoweth,  1563.] 
 
VI[.]  LATIMHR    TO    SIR    EDWAKD     BAYNTOX.  337 
 
 it  requirctli  a  deep'  knowledge,  considering  that  to  you  un- 
 learned, that  you  take  for  truth  may  be  otherwise,  not  having 
 sensus  exercitatos,  as  Paul  saith,  ad  discernendum  bonum  et 
 malum ;  as  ye  reason  against  me,  and  so  you  do  best  to 
 know  surely  nothing  for  truth  at  all,  but  to  wander  meekly 
 hither  and  thither,  omni  vento  docfrince,  <5-e.  Our  knowledge 
 here,  you  say,  is  but  per  speculum  in  cenifjmate.  What 
 then  ?  ergo,  it  is  not  certain  and  sure. 
 
 I  deny  your  argument,  by  your  leave ;  yea,  if  it  be  by 
 faith,  as  ye  say,  it  is  much  sure,  quia  certitudo  fidei  est  max- 
 ima certitudo ;  because  the  certainty  of  faith  is  the  most 
 surest  certainty,  as  Duns  and  other  school-doctors  say,  that 
 there  is  a  great  discrepance  between  certain  knowledge  and 
 clear  knowledge ;  for  that  may  be  of  things  absent  that  appear 
 not,  this  requireth  the  presence  of  the  object,  I  mean  of  the 
 thing  known ;  so  that  I  certainly  and  surely  know  the  ^  thing 
 which  I  perfectly  beheve,  though  I  do  not  clearly  and  evidently 
 know  it.  I  know  your  school  subtleties  as  well  as  you,  which, 
 dispute  as  though  enigmatical  knowledge,  that  is  to  say,  dark 
 and  obscure  knowledo-e,  mi^ht  not  be  certain  and  sure  know- 
 ledge,  because  it  is  not  clear,  manifest,  and  evident  knowledge : 
 and  yet  there  have^  been,  say  they,  Qui  zelmn  Dei  habuerunt, 
 sed  non  secundum  scientiam;  "which  have  had  a  zeal,  but  not 
 after  knowledge"."  True  it  is,  there  have  been  such,  and  yet 
 be  too  many,  to  the  great  hinderance  of  Christ's  glory,  which 
 nothing  doth  more  obscure  than  a  hot  zeal  accompanied  with 
 great  authority  without  right  judgment.  There  have  been 
 also.  Qui  scientiam  habuerunt  absque  zelo  Dei,  qui,  veritatem 
 Dei  in  injustitia  detinentes,  jylagis  vapulabunt  midtis,  duni 
 voluntatem  Domini  cognoscentes  nihil  minus  quamjuciunt ; 
 "  which  have  had  knowledge  without  any  zeal  of  God,  who 
 holding  the  verity  of  God  in  unrighteousness,  shall  be  beaten 
 with  many  stripes,  while  they,  knowing  the  will  of  God,  do 
 nothing  thereafter."  I  mean  not  among  Turks  and  Saracens, 
 that  be  unchristened,  but  of  them  that  be  christened.  And 
 there  have  been  also,  Scientiam  Dei,  id  est,  spiritualeni  divini 
 verbi  sensum,  quem  prius  habuerunt ;  "  that  have  lost  the 
 
 [4  deep  and  profound,  1563.]        p  that,  1563.]        [6  hath,  1563.] 
 [7  It  may  be  stated  once  for  all,  that  the  Edition  of  1563  does  not 
 
 usually  contain  a  translation,  in  each  case,  of  the  Latin  sentences 
 
 which  occur  in  this  Letter.] 
 
 22 
 [latimer,  II,] 
 
OoS  LATIMER    TO    SIU    KDWARD     RAYNTOX.  [l-ET. 
 
 spiritual  knowledge  of  God's  word  which  tliej  had  before ;" 
 because  they  have  not  ensued  after  it,  nor  promoted  the  same ; 
 but  rather  with  their  mother-wits  have  impugned  the  wisdom 
 of  the  Father,  and  hindered  the  knowledge  thereof,  which 
 therefore  hath  been  taken  away  from  them,  tit  justificetur 
 Christns  in  sermonihus  suis,  et  vincat  cum  judicatur;  threat- 
 ening, El  vero,  qui  non  habet,  etiam  quod  habet,  id  est,  quod 
 videtur  habere,  auferetur  ab  eo ;  cum  abuti  habito,  vel  non 
 bene  uti,  sit  non  habere;  necnon  sit  verum  illud  quoque,  non 
 habitaturam  videlicet  sapientiam  in  corpore  peccatis  sub' 
 dito ;  qui  adhuc  etsi  carnaliter  sapiat  plus  satis,  at  stat 
 sententia,  nempe  carnalem  et  philosophicam  scripturarum 
 intelligentiam  non  esse  sapientiam  Dei,  quoi  a  sapientibus 
 Matt.  xiii.  abscondltur,  parvulis  revelatur  :  "  To  him  that  hath  not,  that 
 also  which  he  hath  (that  is,  that  which  he  seemeth  to  have) 
 shall  be  taken  from  him :  because  to  abuse  that  which  a  man 
 hath,  or  not  to  use  it  well,  is  as  not  to  have  it ;  and  also 
 seeing  it  is  true,  that  God's  wisdom  will  not  dwell  in  a  body 
 subject  to  sin,  albeit  it  abound  in  carnal  wisdom  too  much ; 
 for  the  mere  carnal  and  philosophical  understanding  of  God's 
 scriptures  is  not  the  wisdom  of  God,  which  is  hid  from  the 
 wise,  and  is  revealed  to  little  ones,"  And  if  to  call  tliis  or 
 that  truth,  requireth  a  deep  and  profound  knowledge,  then 
 either  every  man  hath  a  deep  and  profound  knowledge,  or 
 else  no  man  can  call  this  or  that  truth :  and  it  behoveth  every 
 preacher  to  have  so  deep  and  profound  knowledge,  that  he 
 may  call  this  or  that  truth,  which  this  or  that  he  taketh  in 
 hand  to  preach  for  the  truth :  and  yet  he  may  be  ignorant 
 and  uncertain  in  many  things,  both  this  and  that,  as  Apollos 
 was ;  but  which  things,  whether  this  or  that,  he  will  not 
 attempt  to  preach  for  the  truth.  And  as  for  myself,  I  trust 
 in  God,  I  may  have  sensus  exercitatos  ad  discernendiim  bo- 
 num  et  malum  ;  "senses  well  enough  exercised  to  discern  good 
 and  evil  in  those  things,  which,  without  deep  and  profound 
 knowledge  in  many  things,  I  preach  not :"  yea,  there  be  many 
 things  in  scripture  in  which  I  cannot  certainly  discern  bonum 
 et  malum,  I  mean,  verum  et  falsum ;  not^  with  all  the 
 exercise  that  I  have  in  scripture,  nor  yet  with  help  of  all 
 interpreters  that  I  have,  to  content  myself  and  others  in  all 
 scrupulosity  that  may  arise.  But  in  such  I  am  wont  to  wade 
 [}  no,  not,  15G3.] 
 
VII.]  LATIMKR    TO    SIR    KDWARD     HAYXTO.V.  339 
 
 no  further  into  the  stream,  than  that  I  may  either  go  over, 
 or  else  return  back  again;  having  ever  respect,  not  to  the 
 ostentation  of  my  little  wit,  but  to  the  edification  of  them  that 
 hear  me,  as  far  forth  as  I  can,  neither  passing  mine  own  nor 
 yet  their  capacity. 
 
 And  such  manner  of  argumentations  might  well  serve  the 
 devil  contra  j^usillanimes,  to  occasion  them  to  wander  ^and 
 waver  in  the  faith,  and  to  be  uncertain  in  things  in  which 
 they  ought  to  be  certain :  or  else  it  may  appear  to  make 
 and  serve  against  such  preachers  which  will  define  great 
 subtleties  and  high  matters  in  the  pulpit,  which  no  man  can 
 be  certain  and  sure  of  by  God's  word  to  be  truth,  ne  sensus 
 quidem  hahens  ad  discernendum  bonum  et  malum  exercita- 
 tissimos :  as  whether,  if  Adam  had  not  sinned,  we  should 
 have  stockfish  out  of  Iceland :  hoAv  many  larks  for  a  penny, 
 if  every  star  in  the  elements  were  a  flickering  hobby :  how 
 many  years  a  man  shall  lie  in  purgatory  for  one  sin,  if  he 
 buy  not  plenty  of  the  oil  that  runneth  over  our  lamps  to 
 slake  the  sin  withal ;  and  so  forget  hell,  wliich  cannot  be 
 slaked,  to  provide  for  purgatory. 
 
 Such  argumentation,  I  say,  might  appear  to  make  well 
 agamst  such  preachers ;  not  against  me,  wliich  simply  and 
 plainly  utter  true  faith  and  fruits  of  the  same,  which  be  the 
 good  works  of  God,  quce  prceparavit  Deus  ut  in  eis  ambula- 
 remus,  "  which  he  hath  prepared  for  us  to  walk  in ;"  every 
 man  to  do  the  thing  that  pertaineth  to  his  office  and  duty 
 in  his  degree  and  calling,  as  the  word  of  God  appointeth^; 
 which  thing  a  man  may  do  with  soberness,  having  sensus  ad 
 discernendum  bonum  et  malum  vel  mediocriter  exercitatos. 
 For  it  is  but  foolish  humihty,  willingly  to  continue  always 
 infantulus  in  Christo  et  infirmitate ;  "  an  infant  still  in 
 Christ,  and  in  mfirmity :"  in  reproof  of  which  it  was  said, 
 Facti  estis  opus  habentes  lacte,  non  solido  cibo.  For  St  Paul 
 saith  not,  estote  humiles,  ut  non  capiatis :  for  though  he 
 would  not  that  we  should  think  arrogantly  of  ourselves,  and 
 above  that  that  it  becometh  us  to  think  of  ourselves,  but  so 
 to  think  of  ourselves,  ut  simiis  sohrii  ac  modesti ;  yet  he 
 biddeth  us  so  to  think  of  ourselves,  ut  cuique  Deus  partitiis 
 est  mensuram  fidei  ;  "  as  God  hath  distributed  to  every  one 
 the  measure  of  faith."    For  he  that  may  not  with  meekness 
 
 [2  appointeth  it.  15C3.] 
 
 22—2 
 
S40  LATIMER    TO    SIR     EDWARD     RAYXTOX.  [lET. 
 
 think  in  himself  what  God  hath  done  for  him,  and  of  liiraself 
 as  God  hath  done  for  him,  how  shall  he,  or  when  shall  he, 
 give  due  thanks  to  God  for  his  gifts  ?  And  if  your  friends 
 Tvill  not  allow  the  same,  I  pray  you  inquire  of  them  whether 
 they  may,  cum  sohrietate  et  modestia,  bo  sure  they  preach 
 to  you  the  truth ;  and  whether  wo  may,  cuin  sohrietate  et 
 modestia,  follow  St  Paul's  bidding,  where  he  saith  unto  us 
 all,  Nolite  fieri  pueri  sensibus,  sed  malitia  infantes  estote  ; 
 "  Be  not  children  in  understanding,  but  in  maliciousness  be 
 infants."  God  give  us  all  grace  to  keep  the  mean,  and  to 
 think  of  ourselves  neither  too  high  nor  too  low ;  but  so  that 
 we  may  restore  unto  him,  qui  joeregre  profectus  est,  his  gifts 
 again  cum  usura,  that  is  to  say,  with  good  use  of  the  same, 
 so  that  cedificemus  invicem  with  the  same,  ad  gloriam  Dei! 
 Amen. 
 
 For  ray  life,  I  trust  in  God  that  I  neither  have,  neither 
 by  God"'s  grace  shall  I,  neither  in  soberness  nor  yet  in 
 drunkenness,  affirm  any  truth  of  myself,  therewith  intending 
 to  divide  that  unity  of  the  congregation  of  Christ,  and  the 
 received  truth  agreed  upon  by  the  holy  fathers  of  the  church, 
 consonant  to  the  scripture  of  God,  though  it  be  shewed  you 
 never  so  often,  that  an  opinion  or  manner  of  teaching,  which 
 causeth  dissension  in  a  christian  congregation,  is  not  of  God, 
 by  the  doctrine  of  St  John  in  his  epistle,  where  he  saith, 
 Omnis  qui  confitetur  Jesuni  Christum  in  came  ex  Deo  est ; 
 "  Every  one  that  confesseth  Christ  in  the  flesh  is  of  God." 
 First,  not  every  thing  whereupon  followeth  dissension,  causeth 
 dissension ' ;  as  I  would  that  they  that  shewed  you  that,  would 
 also  shew  you,  whether  this  opinion,  that  a  man  may  not 
 marry  his  brother's  Avife,  be  of  God  or  of  men :  if  it  be  of 
 men,  then,  as  Gamaliel  said,  dissolvetur ;  if  it  be  of  God,  as 
 I  think  it  is,  and  perchance  your  friends  also,  quis  j^otest 
 dissolvere,  nisi  qui  videbitur  Deo  rejyurfnare  ?  "  who  can 
 dissolve  it,  but  shall  seem  to  repugn  against  God?"  And 
 yet  there  be  many,  not  heathens",  but  in  Christendom,  that 
 dissent  from  the  same,  which  could  bear  full  evil  to  hear  said 
 imto  them,  Vos  ex  patre  diaholo  estis.  So  that  such  an 
 opinion   might    seem    to    some   to   make   a   dissension   in   a 
 
 [1  He  meaneth  the  pope  and  his  papists,  Avliich  could  not  abide 
 the  dissolving  of  the  mannage  between  king  Henry  and  his  bintlicr's 
 M'ife.     Foxe.]  [-  in  heathenness,  loG3.] 
 
Vir.]  LATJAIER    TO    SIB    EDWARD     liAYNTOX.  341 
 
 christian  congregation ;  saving  that  they  may  say  perchance 
 ■with  more  hberty  than  others,  that  an  occasion  is  sometimes 
 taken  and  not  given,  which  with  their  favour  I  might  abuse 
 for  my  defence,  saving  that  own  omnia  omnibus  licet  in  hac 
 temporum  iniquitate. 
 
 The  Galatians  having  for  preachers  and  teachers  the  false 
 apostles,  by  whose  teaching  they  were  degenerate  from  the 
 sweet  liberty  of  the  gospel  into  the  sour  bond  of  ceremonies, 
 thought  themselves  peradventure  a  christian  congregation, 
 when  St  Paul  did  write  his  epistle  unto  them,  and  were  in 
 a  quiet  trade  under  the  dominion  of  masterly  curates :  so 
 that  the  false  apostles  might  have  objected  to  St  Paul  that 
 his  apostleship  was  not  of  God,  forasmuch  as  there  was  dis- 
 sension in  a  christian  congregation  by  occasion  thereof,  while 
 some  would  renew  their  opinions  by"  occasion  of  the  epistle; 
 some  would  opinari,  as  they  were  wont  to  do,  and  follow 
 their  great  lords  and  masters,  the  false  apostles,  which  were 
 not  heathen  and  unchristianed,  but  christianed,  and  high  pre- 
 lates of  the  professors  of  Christ.  For  your  friends,  I  know 
 right  well  what  Erasmus  hath  said  in  an  epistle  set  before 
 the  paraphrases  of  the  first  epistle  to  the  Corinthians :  which 
 Erasmus  hath  caused  no  small  dissension  with  his  pen  in  a 
 christian  congregation,  inasmuch  as  many  have  dissented  from 
 him,  not  alonely  in  cloisters,  (men  more  than  christened  men, 
 of  high  perfection,)  but  also  at  Paul's  Cross,  and  St  Mary 
 Spital*;  besides  many  that  with  no  small  zeal  have  written 
 ao-ainst  him,  but  not  without  answer. 
 
 And  I  Avould  fain  learn  of  your  friends,  whether  that 
 St  Hierome's  writings  were  of  God,  which  caused  dissension 
 in  a  christian  congregation,  as  it  appeareth  by  his  own  words 
 in  the  prologue  before  the  canonical  epistles,  which  be  these : 
 Et  tu  virgo  Christi  Eustochium,  diim  a  me  imjjensius  scrip- 
 turce,  veritatem  inquiris,  meam  quodammodo  senectutem  in- 
 vidorum  dentihus  vel  morsihus  corrodendam  apponis^,  qui  me 
 
 p  the  occasion,  1563.] 
 
 [^  A  priory  and  hospital  which  foi-merly  stood  within  the  parish  of 
 St  Botolph,  Bishopsgate,  London,  and  whero  sermons  used  to  be 
 preached  in  the  church-yard  on  every  Easter  Monday,  Tuesday  and 
 Wednesday,  the  lord  mayor  and  alderaien  being  present  in  then*  robes. 
 Stowe,  Surv.  of  London,  Vol.  i.  b.  ii.  p.  98,  edit.  Stiype.] 
 
 [5  cxponis.'\ 
 
o42  LATIMER    TO    SIR    EDVrARD    HAYXTON.  [lET. 
 
 falsariiim  corrvptoremqve  scriptiirarnm  pronunciant^  :  sed 
 ego  in  tali  opere  nee  illorum  invidentiam  pertimesco,  nee 
 scriptnrcG  veritatem  poscentihvs  deneyaho'K  I  pray  you,  what 
 were  they,  that  called  St  Hieromc  falsarinm,  and  corrupter 
 of  scripture,  and  for  envy  would  haA'c  bitten  him  with  their 
 teeth  ?  Unchristian  or  christian  ?  What  had  the  unchristian 
 to  do  with  christian  doctrine  ?  They  were  worshipful  fathers 
 of  a  christian  congregation,  men  of  much  more  hotter  stomachs 
 than  right  judgment,  of  a  greater  authority  than  good  charity: 
 but  St  ITieromo  would  not  cease  to  do  good  for  the  evil  speak- 
 ing of  them  that  were  naught,  giving  in  that  an  ensample  to 
 us  of  the  same ;  and  if  this  dissension  were  in  St  Hierome's 
 time,  what  may  be  in  our  time  ?  De  malo  in  pejus,  scilicet. 
 And,  I  pray  you,  what  mean  your  friends  by  a  christian 
 congregation  ?  All  those,  trow  ye,  that  have  been  christiancd? 
 But  many  of  those  be  in  worse  condition,  and  shall  have 
 greater  damnation,  than  many  unchristianed.  For  it  is  not 
 enough  to  a  christain  congregation  that  is  of  God,  to  have 
 been  christened :  but  it  is  to  be  considered  what  we  promise 
 when  wo  be  christened,  to  renoimce  Satan,  his  works,  his 
 pomps :  which  thing  if  we  busy  not  ourselves  to  do,  let  us 
 not  crack  that  we  profess  Christ's  name  in  a  christian  con- 
 gregation, in  nno  haptismo,  "  in  one  baptism."  And  where- 
 as they  add,  in  uno  Domino,  "  in  one  Lord,"  I  read  in 
 Matt,  vii.,  JVon  omnis  qui  dicit  Domine,  Domine,  ^c. ; 
 "■  Not  every  one  that  saith  Lord,  Lord,"  &c.  And  in  Luke 
 the  Lord^  himself  complaineth,  and  rebuketh  such  professors 
 and  confessors*,  saying  to  them.  Cur  dicitis,  Domine,  Do- 
 mine, et  nan  facitis  qme  dico  ?  "  Why  call  you  me  Lord, 
 Lord,  and  do  not  that  T  bid  you  ?"  Even  as  though  it  wcro 
 enough  to  a  christian  man  or  to  a  christian  congregation  to 
 say  every  day,  Doiaine,  Dominus  noster,  and  to  salute  Christ 
 with  a  double  Domine.  But  I  would  your  friends  would  take 
 the  pains  to  read  over  Chrysostom,  super  3Iatthcuum,  Horn, 
 xlix.  cap.  24 -^  to  learn  to  know  a  christian  congregation,  if 
 it  will  please  them  to  learn  at  him.  And  whereas  they  add, 
 In  vna  fide,    "  in  one  faith,"    St  James   saith   boldly,    Os- 
 
 [^  pronuntlant  scripturarumJ] 
 
 [^  Oper.  Tom.  i.  col.  1668  et  seq.   Paris.  1693—1706,  edit.  Boiiotl.] 
 [■'  Domimis  himself,  l.')63.]     [*  professores  and  confessores,  1563.] 
 p  Open  Tom.  vii.  pp.  504  et  scq.     Paris.  1727,  edit.  Bened.] 
 
VII.]  LATI.MER    TO    SIR    EDWAKD     BAYXTON.  o43 
 
 tende  milii  fidem  ex  ojjerihus ;  "  Shew  me  thy  faith  by  thy 
 works."  And  St  Hierome,  Si  tamen  credimus,  inqtdt,  opere 
 veritatem  ostendimus  ;  "  If  we  behevo,  wc  shew  the  truth  in 
 working."  And  the  scripture"  saith,  Qui  credit  Deo,  attendit 
 mandatis ;  "He  that  beheveth  God,  attendeth  to  his  com- 
 mandments :"  and  the  devils  do  beheve  to  their  httle  comfort. 
 I  pray  God"  to  save  you  and  your  friends  from  that  behov- 
 ing congregation,  and  from  that  faithful  company  ! 
 
 Therefore  all  this  toucheth  not  them  that  be  unchristencd, 
 but  them  that  be  christened,  and  answer  not  unto  their  Chris- 
 tendom. For  St  Hierome^  sheweth  how  true  preachers  should 
 order  themselves,  when  evil  priests  and  false  preachers,  and 
 popidus  ab  his  deceptiis,  "  the  people  by  them  deceived," 
 should  be  angry  with  them  for  preaching  the  truth,  exhort- 
 ing them  to  suffer  death  for  the  same  of  the  evil  priests  and 
 false  preachers  with  the  people  deceived  of  them ;  which  evil 
 priests  and  false  preachers,  with  the  people  deceived,  be 
 christened  as  well  as  others.  And  I  fear  me  that  St  Hierome 
 might  appear  to  some  christian  congregation,  as  they  will  be 
 called,  to  write  seditiously,  to  divide  the  unity  of  a  great 
 honest  number  confessing  Christ,  in  uno  haptismate,  uno 
 Domino,  tma  fide,  saying :  Popidus  qui  ante  sub  magistris 
 consopitus  erat,  ibit  ad  montes ;  non  illos  quidem  qui  vet 
 leviter  tacti  fumigant,  sed  montes  veteris  et  novi  Testamenti, 
 prophetas,  aptostolos,  et  evangelistas.  Et  cum  ejusmodi  mon-f 
 tium  lectione  versatus,  si  non  invenerit  doctores  {messis  enim 
 multa,  operarii  autem  jjaiici),  tunc  et  populi  studium  com- 
 probabitur,  quo  fugerit  ad  montes,  et  magistrorum  desidia 
 coarguetur^ :  "  The  people  which  before  Tvere  brought  asleep 
 by  their  masters,  must  go  up  to  the  mountains ;  not  such 
 mountains  which  smoke  when  they  are  touched,  but  to  the 
 mountains  of  the  old  and  new  Testament,  the  prophets,  apo- 
 stles, and  evangehsts.  And  when  they  are  occupied  with 
 reading  in  these  mountains,  if  they  find  no  instructors  (for  the 
 harvest  is  great,  and  the  workmen  be  few),  yet  shall  the  chligent 
 study  of  the  people  be  approved  in  fleeing  to  the  mountains, 
 and  the  slothfulness  of  the  masters  shall  be  rebuked." 
 
 [«  and  scriphu-e,  1563.]  [7  to  God,  1563.] 
 
 [8  Comment,  in  Jerem.  xxvi.  Oper.  Tom.  ni.  col.  655.] 
 [^  The  following  is  the  passage  as  fonnd  in  the  commentary  of  St 
 Jerome  on  Nahum  iii.  sub  fine : — Elevabitm'  et  properabit  populus, 
 
S44  LATliMER    TO    Sill    EU^VARD    BAYNIOX.  [l.l.T. 
 
 I  do  marvel  why  oiu'  christian  congregations  be  so  greatly 
 grieved  that  lay-people  would  read  scripture,  seeing  that  St 
 Hierome  alloweth  and  approveth  the  same ;  which  compareth 
 not  here  the  unchristencd  to  the  christened,  but  the  lay-people 
 christened  to  their  curates  christened,  under  the  which  they 
 have  been  rocked  and  locked  asleep  in  a  subtle  trade  a  great 
 while  full  soundly,  though  now  of  late  they  have  been  waked 
 but  to  their  pain ;  at  the  leastway  to  the  pain  of  them  that 
 have  wakened  them  with  the  word  of  God.  And  it  is  pro- 
 perly said  of  St  Hierome,  to  call  them  masters  and  not  servants : 
 meaning  that  servants  teach  not  their  own  doctrine,  but  the 
 doctrine  of  their  master  Christ,  to  his  glory.  Masters  teach 
 not  Christ's  doctrine,  but  their  own,  to  their  own  glory ; 
 which  masterly  curates  cannot  be  quiet  tiU  they  have  brought 
 the  people  asleep  again  :  but  Christ,  the  very  true  master, 
 saith,  Vvjilate,  et  orate,  ne  intretis  in  tentationem.  JVon 
 cogitationes  mece  cogitatimies  vestrce,  neque  vice  mece  vice 
 vestrce,  elicit  Dominus :  and  there  have  been,  qui  cogitave- 
 runt  consilia,  qum  non  j^otuerunt  stahilire  ;  "  which  have 
 gone  about  counsels,  which  they  could  not  establish."  I 
 pray  God  give  our  people  grace  so  to  wake,  ut  studiwn  illo- 
 rum  comjyrobetur,  and  our  masters  so  to  sleep,  nt  own  desidia 
 illorum  coarguatiir.  For  who  is  so  blind  that  he  seeth  not 
 how  far  our  christian  congregation  doth  gainsay  St  Hierome, 
 and  speaketh  after  another  fashion  ? 
 
 God  amend  that  is  amiss; 
 
 For  we  be  something  wide,  I  wis. 
 
 But  now  your  friends  have  learned  of  St  John,  that  om- 
 tiis  qui  confitetur  Jesum  Christum  in  came,  ex  Deo  est ; 
 "  Every  one  that  confesseth  Jesus  Christ  in  flesh,  is  of  God :" 
 and  I  have  learned  of  St  Paul,  that  there  have  been,  not 
 among  the  heathen  but  among  the  Christians,  qui  ore  confi- 
 tentur,  factis  autem  negant,  "which  confess  Christ  with  their 
 
 qui  sub  magistris  ante  fuerat  consopitus ;  et  ibit  ad  montes  scriptu- 
 rarum,  ibique  invenict  montes  Moysen  et  Jesuni  fihum  Nave ;  montes, 
 prophetas;  montes  novi  Testamenti,  apostolos  et  evangelistas :  ef 
 quum  ad  tales  montes  confugerit,  et  in  hujusmodi  montium  fuerit 
 lectione  versatus,  si  non  invenerit  qui  cum  doceat,  (messis  enim  multa, 
 operarii  autem  paucQ  tunc  et  iUius  studium  comprobabitui-,  quia  con- 
 fugerit ad  montes,  et  magistrorum  desidia  coarguetur.  Oi)er.  Tom. 
 Jii.  col.  1590,  Paris.  17U4,  edit.  Boned.] 
 
vn 
 
 .]  LATIMER    TO    SIR     ICUWARD    RAYNTOX.  345 
 
 mouth,  and  deny  him  with  their  acts:"  so  that  St  Paul 
 should  appear  to  expound  St  John,  saving  that  I  will  not 
 affirm  any  tiling  as  of  myself,  but  leave  it  to  your  friends  to 
 shew  you,  utrum  quifactis  negant  Cht^istum  et  vita,  sint  ex 
 Deo  necne  j9er  solam  oris  confessionem  :  for  your  friends 
 know  well  enough  by  the  same  St  John,  Qui  ex  Deo  est,  non 
 2)eccat ;  and  there  both  have  been  and  be  now  too  many,  qui 
 ore  tenus  conjitentur  Christum  venisse  in  came ;  "  which 
 with  mouth  only  confess  Christ  to  be  come  in  the  flesh  ;*"  but 
 will  not  effectually  hear  the  word  of  God,  by  consenting  to 
 the  same,  notwithstanding  that  St  John  saith,  Qui  ex  Deo  est, 
 verbum  Dei  audit ;  vos  non  auditis,  quia  ex  Deo  non  estis. 
 And  many  shall  hear,  Nunquam  novi  vos,  "  I  never  knew 
 you,"  which  shall  not  alonely  be  christened,  but  also  shall 
 2)rophetare,  and  do  puissant  tilings,  in  nomine  Christi :  and 
 St  Paul  said  there  should  come  lupi  graves  qui  non  2)arcerent 
 (jregi,  "ravening  wolves  which  will  not  spare  the  flock;" 
 meaning  it  of  them  that  should  confiteri  Cliristum  in  came, 
 in  their  lips,  and  yet  usurp  by  succession  the  office,  which 
 Christ  calletli  j^seudo-jjrojyhetas,  *'  false  prophets,"  and  bid- 
 deth  us  beware  of  them,  saying,  in  vestimentis  ovium;  "they 
 shall  come  in  sheep's  clothing ;"  and  yet  they  may  wear  both 
 satin,  silk,  and  velvet,  called  afterwards  servi  nequam,  non 
 jjascentes,  sed  percutientes  conservos,  edentes  et  hihentes  cum 
 ebriis,  habitnri  tandem  portionem  cum  hypocritis :  "naughty 
 servants,  not  feeding  but  smiting  their  fellow-servants,  eating 
 and  drinking  vnth.  the  drunken,  which  shall  have  their  portion 
 with  hypocrites."  They  are  called  servi,  "  servants,"  I  trow, 
 quod  ore  conjitentur  Christum  in  came;  nequam  vero,  quia 
 factis  negant  eundem,  non  dantes  cibum  in  tempore,  domi- 
 nium exercentes  in  gregem  :  "  because  they  confess  Christ  in 
 the  flesh  ;  and  naughty  they  are  called,  because  they  deny 
 him  in  their  deeds,  not  giving  meat  in  due  season,  and  exer- 
 cising mastership  over  the  flock."  And  yet  your  friends 
 reason  as  though  there  could  none  bark  and  bite  at  true 
 preachers,  but  they  that  be  uncliristianed ;  notwithstanding 
 that  St  Augustine,  upon  the  same  epistle  of  John,  calleth 
 such  confessors*  of  Christ,  qui  ore  conjitentur,  et  factis  ne- 
 gant, "  antichristos^ ;"  a  strange  name  for  a  christian  congre- 
 gation. And  though  St  Augustine  could  defend  his  saying, 
 [1  conj'essores,  1563.]  [2  Autichi-ists,  1563.] 
 
oi:G  LATIMEK    TO    SIR    KDWAKD     nAYNTON,  [lET. 
 
 yet  his  saying  might  appear  not  to  be  of  God,  to  some  men's 
 judgment,  in  that  it  breaketh  the  chain  of  Christ's  charity^ 
 so  to  cause  men  to  hate  antichristianismum,  "  antichrists,'' 
 according  to  the  doctrine  of  St  Paul,  Sitis  odio  perscquentea 
 quod  malum  est,  "hate  that  is  evil;"  and  so  making  divi- 
 sion, not  between  christened  and  unchristened,  but  between 
 Christians  and  antichristians,  when  neither  pen  nor  tongue 
 can  divide  the  antichristians  from  their  blind  folly.  And  I 
 would  you  would  cause  your  friends  to  read  over  St  Augus- 
 tine upon  the  epistle  of  St  John,  and  tell  you  the  meaning 
 thereof,  if  they  think  it  expedient  for  you  to  know  it.  As  I 
 remember,  it  is  in  his  Tractate  iii^  But  I  am  not  sure  nor 
 certain  of  that,  because  I  have  not  seen  it  since  I  was  at 
 Cambridge ;  and  here  I  have  not  Augustine^s  works  to  look 
 for  it :  but  well  I  wot,  that  there  he  teacheth  u,s  to  know  the 
 Christians  from  the  antichristians,  which  both  be  christened, 
 and  both  confess  Jesum  esse  Christum,  if  they  be  asked  the 
 question ;  and  yet  the  one  part  denieth  it  in  very  deed.  But 
 to  know  whether,  7ion  linguam,  sed  facta  attendamus  et  vi- 
 vendi  genus,  num  studeamus  officia  vocationis  proistave 
 an  non  studeamus :  imo  p)^'^^siiasi  forte  sumus  non  necesse 
 esse  ut  2y'>'cst€mus,  sed  omnia  in  2)rimitivam  ecclesiam  et 
 tempora  jjrceterita  referimus,  quasi  nobis  sat  sit  dominari; 
 et  secularihus  negotiis  nos  totos  volvere,  ac  voluptatihus  et 
 jpompai  inliiare :  "  let  us  not  stand  upon  our  talk,  but  attend 
 to  our  doings  and  manner  of  life,  whether  we  strive  to  per- 
 form the  duties  of  our  calling  or  not :  yea,  rather,  we  perhaps 
 persuade  ourselves  that  it  is  not  necessary  for  us  to  perform 
 them,  referring  them  all  to  primitive  usage  ;  but  that  it  is 
 enough  for  us  to  bear  rule  and  authority,  and  to  bestow  our- 
 selves wholly  upon  secular  matters,  pleasures,  and  pomp  of 
 this  world."  And  yet  we  desire  to  appear  vel  soli  ex  Deo 
 esse ;  sed  longe  aliter  Christum  conftentur,  qui  confitenda 
 ex  Deo  esse  comprohantur. 
 
 And  yet,  as  long  as  they  minister  the  Avord  of  God  or  his 
 sacraments,  or  any  thing  that  God  hath  ordained  to  the  sal- 
 vation of  mankind,  Avherewith  God  hath  promised  to  be 
 present,  to  work  with  the  ministration  of  the  same  to  the 
 end  of  the  world,  they  be  to  be  heard,  to  be  obeyed,  to  be 
 honoured  for  God's  ordinance  sake,  which  is  effectual  and 
 [1  Oper.  Tom.  m.  Tars  2,  col.  614  ct  seq.  edit.  Bcncd.    Antv.  1700.] 
 
.VII.]  LATIMEU    TO    SIR     EDWAKD     DAYXTON.  S4:7> 
 
 fruitful,  whatsoever  the  minister  be,  though  he  be  a  devil, 
 and  neither  church  nor  member  of  the  same,  as  Origen  saith, 
 and  Chrysostom;  so  that  it  is  not  all  one  to  honour  them, 
 and  trust  in  them,  St  Hierome  saith.  But  there  is  required 
 a  judgment,  to  discern  when  they  minister  God's  word  and 
 ordinance  of  the  same,  and  their  own ;  lest  pcradventure  we 
 take  chalk  for  cheese,  which  will  edge  our  teeth,  and  hinder 
 digestion.  For,  as  it  is  commonly  said,  "  the  blind  eat"  many 
 a  fly,"  as  they  did  which  were  persuaded  a  j^rincijnbus  sacer- 
 dotum  tit  peterent  Barahham,  Jesum  aiitem  crucijir/erent  ^ 
 "  of  the  high  priests,  to  ask  Barabbas,  and  to  crucify  Jesus:" 
 and  ye  know  that  to  follow  the  blind  guides,  is  to  come  into 
 the  pit  with  the  same.  "  And  will  you  know,"  saith  St  Au- 
 gustine, "how  apertly  they  resist  Christ,  when  men  begin  to 
 blame  them  for  their  misliving  and  intolerable  secularity  and 
 negligence  ?  They  dare  not  for  shame  blaspheme  Christ 
 himself,  but  they  will  blaspheme  the  ministers  and  preachers 
 of  whom  they  be  blamed^." 
 
 Therefore,  whereas  ye  will  pray  for  agreement  both  in 
 the  truth  and  in  uttering  of  the  truth,  when  shall  that 
 be,  as  long  as  we  will  not  hear  the  truth,  but  disquiet  with 
 crafty  conveyance  the  preachers  of  the  truth,  because  they 
 reprove  our  evilness  with  the  truth  ?  And,  to  say  the  truth, 
 better*  it  were  to  have  a  deformity  in  preaching,  so  that 
 some  would  preach  the  truth  of  God,  and  that  which  is  to 
 be  preached,  without  cauponation  and  adulteration  of  the 
 word,  (as  Lyranus  saith  in  his  time  few  did ;  what  they  do. 
 now-a-days,  I  report  me  to  them  that  can  judge,)  than  to 
 have  such  a  uniformity,  that  the  silly  people  should  be  there- 
 by occasioned  to  continue  still  in  their  lamentable  ignorance, 
 corrupt  judgment,  superstition,  and  idolatry,  and  esteem 
 things,  as  they  do  all,  preposterously ;  doing  that  that  they 
 need  not  for  to  do,  leaving  undone^  that  they  ought  to  do,  for 
 lack  or  want  of  knowing  what  is  to  be  done ;  and  so  shew 
 
 [2  blind  man  eateth,  1563.] 
 
 [3  Et  Tultis  nosse  quam  aperte  resistant  isti  Cliristo?  Aliquando 
 evenit  lit  aliquid  mali  faciant,  et  incipiant  corripi :  quia  Christum  non 
 audent  blasphemare,  ministros  ejus  blaspheniant  a  quibus  con-ipi- 
 untiu-.     In  Epist.  Johan.  Tract,  in.  9.     Oper.  ubi  supr.] 
 
 [1  And  better  it  -vvcre,  1563.] 
 
 [5  leaving  that  undone,  1563.]  '. 
 
S4S  LATl.MEU     TO    SIR    EUWAHL)    13AYKT0N.  [lET. 
 
 their  love  to  God,  not  as  God  biddcth,  which  saith,  Si  dili- 
 gitis  me,  prcccepta  mea  servate;  "  If  ye  love  me,  keep  niy 
 commandments  ; "  and  again,  Qui  hahet  prcecepta  mea  et 
 facit  ea,  Jtic  est  qvi  diligit  me ;  "  He  that  knoweth  my 
 precepts,  and  doth  them,  he  it  is  lovcth  me  :"  but  as  they 
 bid,  qui  qucerunt,  quce  sua  sunt,  non  quoi  Jesu  Christi ; 
 "  which  seek  their  own  things,  not  Christ's ; "  as  though  to 
 tithe  mint  were  more  than  judgment,  faith,  and  meucy. 
 
 And  what  is  to  live'  in  state  of  curates,  but  that  he 
 taught,  which  said,  Petre,  amas  me  ?  Pasce,  pasce,  ]jasce  ; 
 "Peter,  lovest  thou  me?  Feed,  feed,  feed:"  which  is  now 
 set  aside,  as  though  to  love  were  to  do  nothing  else,  but  to 
 wear  rings,  mitres,  and  rochets,  &c.  And  when  they  err 
 in  right  living,  how  can  the  people  but  err  in  loving,  and  be 
 all  of  the  new  fashion,  to  his  dishonour  that  suffered  his 
 passion,  and  taught  the  true  kind  of  loving,  Avhich  is  now 
 turned  into  piping,  playing,  and  curious  singing,  which  will 
 not  be  reformed,  I  trow,  nisi  per  manum  Dei  validam? 
 And  I  have  both  St  Augustine  and  St  Thomas ^  with  divers 
 others,  that  lex  is  taken  not  alonely  for  ceremonies,  but  also 
 for  morals,  where  it  is  said,  Non  estis  sub  lege;  though  your 
 friends  reprove  the  same.  But  they  can  make  no  division  in 
 a  christian  congregation.  And  whereas  both  you  and  they 
 would  have  a  soberness  in  our  preaching,  I  pray  God  send 
 it  unto  us,  whatsoever  ye  mean  by  it.  For  I  see  well,  whoso- 
 ever will  be  happy,  and  busy  with  voi  vohis,  he  shall  shortly 
 after  come  coram  nobis. 
 
 And  where  your  friends  think  that  I  made  a  lie,  when  I 
 said  that  I  have  thought  in  times  past  that  the  pope  had 
 been  lord  of  the  world,  though  your  friends  be  much  better 
 learned  than  I,  yet  am  I  sure  that  they  know  not  what 
 either  I^  think,  or  have  thought,  better  than  I ;  juxta  illud, 
 JVemo  novit  quce  sunt  liominis,  etc.  :  as  though  better  men 
 than  I  have  not  thought  so ;  as  Bonifacius  (as  I  remember) 
 Octavus',    and  the   great  learned  man  John  of  the  Burnt 
 
 [1  love,  1563.] 
 
 [2  Oper.  Tom.  in.  Pars  2,  col.  661,  Antv.  1700.  Thorn.  Aquin.  in 
 Epist.  ad  Rom.  cap.  vi.     Oper.  Tom.  vi.  p.  76,  Veiict.  1775.] 
 
 [3  I  either,  1568.] 
 
 [^  Allusion  is  here  had,  most  prohaldy,  to  the  decretal  of  pojte 
 Boniface  VIII.  in  the  canon  law  dc  majoritatc  ct  olcdicntia :  "  Porro 
 
Vri.]  LATIMER    TO    Sill    EDWARO     BAYNTOX*  349 
 
 Tower  ^,  presbyter  cardinalis,  in  his  book,  where  he  provoth 
 the  pope  to  be  above  the  council  general,  and  specially 
 where  he  saith  that  the  pope  is  Rex  regum  and  Domi- 
 nus  dominantium ;  "  king  of  kings,  and  lord  of  lords  ;" 
 and  that  he  is  Veriis  dominns  totius  orbis,  jure,  licet  non 
 facto ;  "  the  true  lord  of  the  whole  world  by  good  right, 
 albeit  in  fact  he  be  not  so;"  and  that  Constantinus°  did  but 
 restore  his  own  unto  him,  when  he  gave  unto  him  Rome ;  so 
 that  in  jJi'opria  venit,  (as  St  John  saith  Christ  did),  et  siii 
 eum  non  receperunt ;  "  He  came  unto  his  own,  and  his  own 
 received  him  not:"  and  yet  I  hear  not  that  any  of  our 
 christian  congregations  have  reclaimed  against  him,  until  now 
 of  late  dissension  began.  Who  be  your  friends,  I  cannot 
 tell ;  but  I  would  you  would  desire  them  to  be  my  good 
 masters,  and  if  they  will  do  me  no  good,  at  the  least  way 
 do  me  no  harm :  and  though  they  can  do  you  no  more  good 
 than  I,  yet  I  am  sure  I  would  be  as  loth  to  hurt  you  as  they, 
 either  with  mine  opinions,  manner  of  preaching,  or  writing. 
 
 And  as  for  the  pope's  high  dominion  over  all,  there  is 
 one  llaphael  Maruphus  in  London,  an  Italian,  and  in  times 
 past  a  merchant  of  dispensations",  which  I  suppose  would  die 
 in  the  quarrel,  as  God's  true  knight  and  true  martyr. 
 
 subesse  Romano  Pontifici  omni  humanse  creatura?  declaramus,  dicimus, 
 definimus,  et  pronunciamus  omnino  esse  de  necessitate  salutis."  Ex- 
 travag.  Commun.  Lib.  i.  tit.  8.  c.  i.] 
 
 [5  Better  known  by  the  name  of  de  Tm-recremata.  He  was  by 
 birth  a  Spaniard,  and  by  profession  a  Dominican,  of  which  order  ho 
 became  general.  He  was  made  a  cardinal  and  bishop  by  pope  Eu- 
 genius  IV.  and  died  an  old  man  in  1468.  As  a  canonist  and  papal 
 advocate,  "  John  of  the  Bm-nt  Tower"  was  among  the  most  eminent 
 men  of  his  day.  The  "  book"  here  referred  to  is  most  probably  the 
 Summa  de  Ecclesia,  which  treats  of  the  papal  authority,  and  in  which 
 the  pope  is  made  out  to  be  Rex  regum,  &c.  and  in  authority  of  juris- 
 diction superior  to  a  general  council,  (see  more  particularly.  Lib.  ii. 
 c.  lii.  liii.  cxiii.  ;  Lib.  in.  c.  xliv.  fol.  166  et  seq.  262  et  seq.  324  et 
 seq.  Venet.  1561.)  An  account  of  de  Turrecremata  and  his  writings 
 is  given  by  Antonius,  Biblioth.  Hispana  Vetus,  &c.  Tom.  ii.  p.  286  et 
 seq.  Matrit.  1788,  curant.  Bayer,  and  by  Freher.  Theatrum  Viror. 
 p.  20  et  seq.  Noriburg.  1688.] 
 
 [0  Alluding  to  the  well-known  forgery  which  passes  under  the 
 name  of  the  Donatio  Constantmi.  See  Decret.  Gratian.  Pars  Prima, 
 Dist.  xcvi.  cann.  13,  14.  and  Sec.  Pars,  Caus.  xii.  Qua^st.  i.  can.  15.] 
 
 p  A  papal  agent  for  selling  dispensations  and  indulgences.] 
 
850  LATIMEU    TO    KIR    KDW'AItD    liAYXTOX.  [l.KT. 
 
 As  toucliing  purgatory,  and  worshipping  of  saints,  I 
 shewed  to  you  my  mind  before  my  ordinary :  and  yet  I 
 marvelled  something,  that  after  private  communication  had 
 ■with  him,  ye  vrould  (as  it  were)  adjure  me  to  open  my  mind 
 before  him,  not  giving  me  warning  before,  saving  I  cannot 
 interpret  evil  your  doings  towards  me;  and  yet  neither  mine 
 ordinary,  nor  you,  disallowed  the  thing  that  I  said.  And 
 I  lopked  not  to  escape  better  than  Dr  Crome^;  but  when  I 
 have  opened  my  mind  never  so  much,  yet  I  shall  be  reported 
 to  deny  my  jireaching,  of  them  that  have  belied  my  preach- 
 ing, as  he  was :  Sed  oj)us  est  magna  patientia  ad  susti- 
 nendas  calumnias  tnalignantis  ecclesice ;  "  I  shall  have  need 
 of  great  patience  to  bear  the  false  reports  of  the  malignant 
 church." 
 
 Sir,  I  have  had  more  business  in  my  little  cure,  since 
 I  spake  with  you,  what  with  sick  folks,  and  what  with  matri- 
 monies, than  I  have  had  since  I  came  to  it,  or  than  I  would 
 have  thought  a  man  should  have  in  a  great  cure.  I  wonder 
 how  men  can  go  quietly  to  bed,  which  have  great  cures  and 
 many,  and  yet  peradventure  are  in  none  of  them  all.  But 
 ■I  pray  you,  tell  none  of  your  friends  that  I  said  so  foolishly, 
 lest  I  make  a  dissension  in  a  christian  congregation,  and  di- 
 vide a  sweet  and  a  restful  imion,  or  tot  quot,  with  hac  requies 
 tnea  in  secidum  secidi.  Sir,  I  had  made  an  end  of  this 
 scribbling,  and  was  beginning  to  write  it  again  more  truly 
 and  more  distinctly,  and  to  correct  it ;  but  there  came  a  man 
 of  my  lord  of  Farley  ^  with  a  citation  to  appear  before  my 
 lord  of  London^  in  haste,  to  be  pmiished  for  such  excesses 
 as  I  committed  at  my  last  being  there ;  so  that  I  could  not 
 perform  my  purpose :  I  doubt  whether  ye  can  read  it  as  it 
 is.  If  ye  can,  well  be  it :  if  not,  I  pray  you  send  it  me 
 agam,  and  that  you  so  do,  whether  you  can  read  it  or  not. 
 
 [1  Dr  Edwai'cl  Crome,  rector  of  St  Mary  AldeiTnary,  who,  in  March, 
 1530,  was  "  convented  before  the  bishop  of  London  and  other  bisliops," 
 on  suspicion  of  heresy.  In  order  to  free  himself  from  that  suspicion 
 he  had  to  make  corifession  of  liis  faith  in  a  series  of  articles,  in  most 
 respects  similar  to  those  which  the  bishops  aftenvards  required  Latimer 
 to  subscribe  to.     Strype,  Eccl.  Mem.  in.  i.  pp.  158  ot  seq.] 
 
 [2  Sir  Walter  Hungerford,  of  Farley  Ilungerford,  a  jilace  about 
 six  miles  from  Bath.     Wordsworth,  Eccl.  Biog.  in.  51G,  note.] 
 
 p  Bp.  Stokesly.] 
 
YII.]  LATIMER    TO    SIR    EDWAUD     KAYNTOX.  oOl 
 
 Jesii  mercy,  what  a  world  is  this,  that  I  shall  be  put  to  so 
 great  labour  and  pains,  besides  great  costs,  above  my  power, 
 for  preaching  of  a  poor  simple  sermon !  But,  I  trow,  our 
 Saviour  Christ  said  true,  Oportet  pati,  et  sic  intrare :  tarn 
 ptericulosum  est  in  Christo  p>ie  vivere  velle ;  "  I  must  needs 
 suffer,  and  so  enter:  so  perilous  a  thing  it  is  to  hve  vir- 
 tuously with  Christ,"  yea,  in  a  christian  congregation.  God 
 make  us  all  Christians  after  the  right  fashion  I    Amen. 
 
 LETTER   VIII. 
 Latimer  to  the  Archbishop  of  Canterbury*. 
 
 [Foxe,  Acts  and  Mon.  pp.  1333,  et  seq.  edit.  15G3  ;  Vol.  iti.  pp.  382  et  seq. 
 edit.  1G84.] 
 
 I  CANNOT  come  to  your  palace,  most  reverend  prelate,  by 
 reason  of  sickness ;  not  any  new  indisposition,  but  one  of  old 
 standing,  though  lately  increased  by  fresh  aggravations.  As 
 far  as  I  can  see,  I  say,  and  conjecture,  it  will  not  be  in  my 
 power  to  come  to  you  to-day,  without  great  injury  to  myself. 
 And  that  your  lordship  may  not  any  longer  in  vain  expect 
 my  arrival,  lo!  I  send  you  this  strange  sheet,  blotted  by  my 
 own  hand,  which  will  be  a  satisfactory  evidence  to  you  of  the 
 truth  of  my  excuse.  In  what  I  am  now  about  to  write,  I  wish 
 I  might  be  able  (but  the  pressure  of  the  time,  and  this  pain 
 in  niy  head,  both  forbid  it)  to  expostulate  with  you,  in  a 
 
 [4  Dr  William  Warliam.  The  date  of  the  letter  may  be  assigned 
 to  the  middle  of  March,  1532.  For  Latimer  excuses  himself  for 
 declining  to  subscribe  certain  articles,  though  repeatedly  pressed  to 
 subscribe,  and  thus  alludes  to  what  took  place  in  the  convocation  held 
 March  11,  1532.  As,  also,  from  the  tenor  of  the  letter  it  may  be 
 collected,  that  Latimer  was  still  under  the  displeasure  of  the  arch- 
 bishop and  bishops,  he  must  be  presumed  to  have  written  it  before 
 the  21st  of  March,  when  he  made  his  submission  to  the  convocation. 
 The  translation  of  this  letter  is  supplied,  by  Dr  Wordsworth's  kind 
 permission,  from  the  Ecclesiastical  Biography,  Vol.  ii.  pp.  517  et  seq. 
 3rd  Edit.] 
 
3-32  I.ATIMRR    TO    THK    ARCHBISHOP    OF    CAXTKRRURY.  [lET. 
 
 manner  that  I  have  great  reason  to  do ;  for  that  you  so  long 
 detain  me,  against  my  will,  from  the  care  of  those  souls  which 
 are  under  my  charge ;  and  particularly  at  this  season  of  the 
 year\  when  there  is  most  occasion  for  pastors  to  be  present 
 with  their  flocks. 
 
 And  why  should  I  not  expostulate  with  you  ?  If  indeed 
 it  may  be  permitted  at  all  to  me,  so  vile  a  slave,  to  plead 
 with  you,  so  great  a  father.  For  if  Peter  thought  it  was  fit, 
 in  respect  of  his  ofiice,  that  he  should  never  cease,  so  long  as 
 he  continued  in  this  earthly  tabernacle,  to  teach  and  admonish 
 the  people,  and  that  so  much  the  more  urgently,  the  nearer 
 he  approached  to  death ;  can  it  otherwise  than  appear  very 
 unjust,  that  there  are,  who  neither  teach  themselves,  even  at 
 this  time  of  day  (to  say  nothing  of  their  not  having  taught  in 
 former  times),  nor  permit  those  who  wish  to  teach  so  to  do, 
 except  only  such  persons  as  are  ready  to  comply  with  their 
 wishes  through  and  in  every  thing  ? 
 
 In  the  first  place,  then,  I  had  liberty  indeed  to  present 
 myself  before  your  lordship ;  but  to  depart,  and  extricate 
 myself  again,  seems  no  longer  to  be  at  my  own  disposal. 
 And  seeing  that  for  this  long  time  one  object  is  pretended  in 
 the  beginning,  and  another  always  aimed  at  in  the  progress 
 of  my  cause,  I  have  much  reason  to  doubt  of  what  kind  the 
 issue  will  be.  But  the  truth,  as  I  hope,  will  in  the  end 
 deliver  me.  The  Lord,  who  is  the  guardian  of  truth,  will 
 deliver  me  for  ever.  And  therefore  may  I  never  forget  the 
 words  of  Saint  Jerome'^  in  this  behalf:  "Nothing  can  give 
 me  pain  which  I  shall  suffer  in  defence  of  truth :  for  God 
 liveth,  and  he  will  take  care  of  me."  Secondly,  I  was  sum- 
 moned to  appear  only  before  the  bishop  of  London ;  and  yet 
 the  whole  process  is  carried  on  before  you,  my  lord  of  Can- 
 terbury, occasionally  surrounded  by  many  other  reverend 
 fathers.  My  affair  had  some  bounds  and  limits  assigned  it 
 by  him  who  sent  for  me  up,  but  is  now  protracted  by 
 intricate  and  wily  examinations,  as  if  it  would  never  find  a 
 
 [1  "  From  this  passage,"  Dr  Wordsworth  observes,  "  we  may  pre- 
 sume that  this  letter  was  written  in  Lent.  The  year  was  1531-2. 
 His  first  citation  was  in  '  deep  winter;'  but  some  time  had  noAv  elapsed 
 since  then."] 
 
 [2  The  reference  seems  to  be  to  Jerome's  Com.  in  Jcrcm.  i.  Opcr. 
 Tom.  in.  col.  532,  Paris.  1704.  edit.  Bened.] 
 
VIII.]         LATIMER    TO    THE    ARCHBISHOP    OP    CANTERBURY.  353 
 
 period;  while  sometimes  one  person,  sometimes  another,  asks 
 me  questions,  wliich  do  or  do  not  relate  to  me,  without  measure 
 or  end.  So,  I  say,  it  would  seem  to  be,  did  not  I  myself 
 (though  perhaps  somewhat  uncourteously,  yet  I  think  not 
 indiscreetly)  impose  some  limit  to  their  interrogatories  ;  fear- 
 ing, as  I  do,  lest  while  singly  I  have  to  answer  to  so  many, 
 something,  as  it  often  happens,  should  unadvisedly  fall  from 
 me,  to  injure  a  cause  in  other  respects  unimpeachable ^ 
 
 Let  them  be  contented  to  profess,  to  assert,  to  defend 
 theu'  own  propositions ;  but  why  should  the  opinions  of  others 
 be  obtruded  upon  me,  and  I  be  compelled,  I  know  not  by 
 what  right,  to  make  confession  of  them  ?  This  hardship  I 
 think  is  unexampled ;  and  yet  I  am  accounted  untractable,  for 
 refusing  to  comply  with  what  I  deem  imjust  importunities.  If 
 any  man  has  any  fault  to  object  against  my  preacliing,  as 
 being  obscure  or  incautiously  uttered,  I  am  ready  to  explain 
 my  doctrine  by  further  discourse :  for  I  have  never  preached 
 any  tiling  contrary  to  the  truth,  nor  contrary  to  the  decrees 
 of  the  fathers,  nor,  as  far  as  I  know,  contrary  to  the  catholic 
 faith ;  all  which  I  can  prove  to  be  true  by  the  testimonies  of 
 my  enemies  and  calumniators.  I  have  desired,  I  own,  and 
 do  desu'e,  a  reformation  in  the  judgment  of  the  vulgar.  I 
 have  desired,  and  still  do,  that  they  should  distinguish  between 
 duties ;  and  that  each  should  maintain  among  them  its  proper 
 value,  its  place  and  time,  its  rank  and  degree ;  and  so  that 
 all  men  should  know,  that  there  is  a  very  great  difference 
 between  those  works  wliich  God  hath  prepared  for  each  of 
 us,  zealously  discharging  the  duties  of  our  respective  callings, 
 to  walk  in,  and  those  that  are  voluntary,  which  we  undertake 
 by  our  own  strength  and  pleasure.  It  is  lawful,  I  own,  to 
 make  use  of  images ;  it  is  lawful  to  go  on  pilgrimage ;  it  is 
 lawful  to  pray  to  saints ;  it  is  lawful  to  be  mindful  of  souls 
 abiding  in  purgatory :  but  these  things,  which  are  voluntary, 
 are  so  to  be  moderated,  that  God's  commandments  of  necessary 
 obligation,  which  bring  eternal  life  to  those  that  keep  them, 
 and  eternal  death  to  those  who  neglect  them,  be  not  deprived 
 of  them  just  value  ;  lest  from  a  mistaken  love  of  God,  and  by 
 a  foohsh  devotion,  we  meet  with  a  return  from  him,  not  of 
 love,  but  rather  of  hatred.     For  this  is  tridy  to  love  God, 
 
 [•^  It  is  to  this  period  that  Latimer  seems  to  have  alluded  in  his 
 sermon  at  Stamford.     Sec  Vol.  i.  p.  294.] 
 
 r  1  23 
 
 |_LATIMER,  II. J 
 
,354  LATIMER    TO    THE    AKCHBISHOP    OF    CANTERBURY.  [lET. 
 
 that  we  diligently  keep  his  commandments,  according  to  those 
 words  of  Christ,  "  He  that  hath  my  commandments  and  doeth 
 them,  he  it  is  that  loveth  me."  Let  no  one  then  so  account 
 of  those  precepts  which  respect  om'  calling  in  God,  as  to 
 choose  rather  to  wander  in  his  own  inventions ;  seeing  that  in 
 the  end  we  shall  all  be  judged  before  the  tribunal  of  Christ 
 according  to  those,  and  not  these ;  as  Christ  says,  "  The  word 
 which  I  have  spoken,  it  shall  judge  at  the  last  day."  Who 
 can  recompense  for  a  single  commandment  of  God  by  any 
 inventions  of  his  own,  however  numerous  or  specious  ?  0 
 that  we  were  as  zealous  in  the  things  of  God,  as  we  are  busy 
 and  careful  about  our  own  fantasies!  There  are  many  works 
 which,  when  done  in  a  simple  and  honest  heart,  God  does  not 
 condemn,  yea  rather,  out  of  compliance  with  men's  infirmities, 
 does  in  some  degree  approve,  which,  if  he  were  asked  before 
 they  were  done,  he  would  neither  command  nor  counsel ;  as 
 being  things  rather  to  be  tolerated,  when  so  done,  than  to  be 
 recommended  to  be  done ;  lest  haply  by  occasion  of  that  com- 
 mendation those  duties  should  come  to  be  neglected,  which 
 are  to  be  performed  on  peril  of  damnation.  But  what  can 
 be  more  unseemly,  than  to  employ  our  preaching  in  that 
 which  God  would  neither  command  nor  counsel,  so  long  at 
 least  as  those  things  thereby  fall  into  neglect,  which  are  com- 
 manded? I  therefore  hitherto  stand  fixed  on  the  side  of  the 
 commandments  of  God ;  so  aiming,  not  at  my  own  gain,  but 
 that  of  Christ ;  so  seeking  not  my  own  glory,  but  that  of 
 God :  and  as  long  as  life  shall  be  permitted  to  me,  I  will  not 
 cease  thus  to  continue,  imitating  herein  all  true  preachers  of 
 the  word,  that  have  hitherto  lived  in  the  world. 
 
 There  are,  no  doubt,  and  have  long  been,  some  intolerable 
 abuses  amongst  us.  AYhy  then  should  a  preacher  be  called 
 upon  to  recommend  from  the  pulpit  works,  which  though  they 
 were  seldomer  performed  (not  to  say  never),  I  do  not  see  that 
 the  christian  rehgion  would  suffer  any  loss  ?  Unless  indeed 
 we  be  so  Avretchedly  blind  as  to  think,  that  religion  consists 
 in  our  own  unworthy  lucre,  and  not  in  the  true  worship  of 
 God.  It  cannot  be,  I  own,  that  the  blameable  abuse  of  these 
 observances  can  be  duly  censured,  but  that  straightway  the 
 use  of  them  shall  become  less  frequent.  And  yet  I  had  rather 
 that  some  things  were  never  done  at  all,  than  with  that  sort 
 of  confidence  in  them,  which  diminishes  the  regard  to  real 
 
VIII.]  LATI.MER    TO    THE    ARCilGISHOI'    OF    CANTERBURY.  355 
 
 duties.  Some  things,  we  know,  arc  to  bo  done,  and  others 
 are  not  to  be  left  undone :  others  again  we  are  under  no 
 obhgation  of  doing,  and  may  leave  undone. 
 
 But  now,  is  there  one  that  does  not  see  amongst  us  many- 
 manifest  abuses  ?  Who  is  there  that  sees  and  does  not  greatly 
 lament  them  ?  Who  shall  lament  and  will  not  endeavour  to 
 remove  them "?  And  when  will  they  be  removed,  if  the  use 
 be  ever  extolled  in  preaching,  and  the  abuse  passed  over  in 
 silence  ?  Nay  verily,  it  cannot  be,  but  that  the  abuse  must 
 prevail,  and  bear  the  sway.  It  is  one  thing  to  tolerate  that 
 which  may  be  permitted  on  fit  occasions,  and  another  to  be 
 always  extolling  it  as  a  necessary  matter,  and  to  estabhsh  it  by 
 a  law.  "  Go  ye,"  says  Christ,  '"'  and  teach  all  things."  All 
 what  things  ?  "  All,"  says  he,  "  which  I  have  commanded 
 you."  He  does  not  say,  all  which  you  yourselves  may  choose 
 to  account  necessary  for  preaching.  Well  then,  for  God's 
 sake,  let  us  so  exert  ourselves,  as  with  one  accord  to  preach 
 the  doctrines  of  God ;  lest  we  become  as  they  who  corrupt 
 and  make  a  traffic  of  preaching,  rather  than  true  ministers  of 
 the  word :  seeing  especially,  that  men  are  very  slow  towards 
 heavenly  things,  and  so  swift  about  their  own,  as  to  stand  in 
 no  need  of  the  spiu* ;  being  miserably  deceived  by  false  judg- 
 ment, and  innate  superstition,  contracted  even  from  their 
 youth ;  vices  which  ^ye  shall  hardly  be  able  to  cure  by  any 
 preaching,  how  frequent,  hoAv  vehement,  how  pure  and  sincere 
 so  ever.  May  God  therefore  provide  a  remedy,  that,  in  these 
 evil  days,  they  whose  duty  it  is  rather  to  preach  themselves 
 (for  as  Peter  says,  he  gave  us  commandment  to  preach)  do 
 not  hinder  those  that  are  Avilling  and  able  to  exhort  (contrary 
 to  those  words,  "  Hinder  not  him  who  can  do  good"),  or  else 
 compel  those  to  preach,  who  make  traffic  of  the  word,  that 
 they,  may  so  detain  to  their  destruction  the  miserable  com- 
 monalty in  superstitions,  and  a  confidence  that  cannot  but  fail 
 them.  Eather,  0  God!  do  thou  have  mercy  on  us,  that  we 
 may  learn  thy  way  in  the  earth ;  and  not  be  like  those  of 
 whom  it  is  said,  "  Your  thoughts  are  not  as  my  thoughts,  nor 
 your  ways  as  my  ways,  saith  the  Lord." 
 
 For  these  reasons  I  dare  not,  most  reverend  father,  sub- 
 scribe the  bare  propositions  which  you  require  of  me ;  being 
 unwilling,  as  far  as  I  may,  to  be  the  author  of  any  longer 
 continuance  of  the  superstition  of  the  people ;  and  that  I  may 
 
356  LATIMER    TO    THE    AKCHBISHOP    OF    CANTERBURY.  [lET. 
 
 not  be  also  at  the  same  time  the  author  of  my  own  damnation. 
 Could  I  but  be  thought  worthy,  most  venerable  father,  to  offer 
 unto  you  one  piece  of  counsel !  But  I  restrain  myself.  It  is 
 not  hard  to  conjecture,  how  depraved  and  insufferable  the 
 heart  of  man  is.  But  "  no  man  knows  the  things  of  a  man, 
 save  the  spirit  of  man  that  is  in  him."  It  is  not  any  pride 
 that  withholds  me  from  that  subscription,  which  has  so  often 
 been  asked  of  me  by  your  lordship  to  my  great  uneasiness. 
 It  cannot  but  be  blame-worthy,  not  to  obey  the  fathers  and 
 leaders  of  the  church.  But  it  is  their  duty  meantime  to  take 
 care  what,  and  to  whom,  they  give  commandment,  since  there 
 are  occasions  in  which  we  must  obey  God  rather  than  men. 
 My  head  is  so  out  of  frame,  and  my  whole  body  so  weak, 
 that  I  am  neither  able  to  come  to  you,  nor  to  write  over 
 again  and  correct  this  letter.  Your  lordship  however,  I  hope, 
 will  approve,  if  not  the  judgment,  at  least  the  affection  with 
 which  it  is  written. 
 
 Farewell. 
 
 LETTER  IX. 
 Latimer  to  Greenwood'. 
 
 [Harleian  MSS.  6989,  Art.  90.] 
 
 Master  Greenw  ood,  salutem  in  Christo  Jesu.  I  pray 
 your  goodness  be  charitable,  and  redime  nobiscitm  tempus. 
 In  hac  dierum  malitia  non  omni  credendum  est  auditui ; 
 but,  if  all  be  truth  that  I  hear,  cogor  equidem  desiderare  in 
 te  Christiance  caritatis  nonnihil :  satis  est  adversariorum, 
 si  tu  amicus  esse  pergeres ;  sat  perversi  ohloquii,  si  tu  etiam 
 sileres :   de  otioso  verho  rationeni  reddes ;  quanto  magis  de 
 
 [1  William  Greenwood,  B.D.  fellow  of  St  John's  college,  Cam- 
 bridge, and  one  of  those  who  openly  impugned  Latimer's  preaching  in 
 that  university.  He  was  either  executed  for  denying  the  royal  supre- 
 macy, or  died  in  prison.  This  seems  to  be  the  letter  for  which 
 Latimer  was  called  to  account  by  convocation,  on  the  19th  of  April, 
 1532,  and  may,  therefore,  be  dated  in  that  month.  Baily  [or  Hall], 
 Life  of  Bp.  Fisher,  p.  31,  London,  1655  ;  Lamb,  Collection  of  Letters, 
 &c.  pp.  14,  et  seq.  ;  Wilkins,  Concilia,  Vol.  in.  p.  748.] 
 
5X.]  LATIMER    TO    GREENWOOD.  357 
 
 perniciosis!    Quod  ad  rem  a  me  prcedicatam  attinet,  vel 
 prcedicandi  consilium,   ut  non  sum  mihi  conscius  erroris, 
 ita  nee  errorem  sum  publice  fassus  :  though,  peradventure, 
 more  out  some  time  than  well  advised;  not  entveatmg  justum 
 verhum,  quod  2>otest  salvare  animas,  with  such  reverence, 
 majesty  or  gravity,  as  either  I  ought,  or  I  would  have  had; 
 nor  with  due  discretion  at  all  times,  having  respect  to  the 
 time,  and  the  rudeness  and  the  rashness  of  the  people.     And 
 yet,  in  this  behalf,  I  would  I  were  alone  without  fellows^ 
 though  more  uncomfortable.     Report  ever  as  ye  would  be 
 reported,  well  and  not  evil,  truth  and  not  otherwise ;  for  else 
 statim  in  foribus  peccatum  erit.     Et  caritas  multitudinem 
 peccatorum  operit,  falso  impingit  multum ;  and  yet,  perad- 
 venture, the  misbehaviour  of  the  people  might  as  well  be 
 imputed  to  other  things  as  to  my  preacliing :  but  yet  I  will 
 not  be  contentious.     As  to  the  people,  though  I  will  have 
 more  respect  to  their  capacity,  yet  as  to  my  old  preachmg, 
 I  will  not  change  the  verity ;  and  I  will  with  all  diUgence, 
 according  to  my  promise  in  my  scriptis,  do  all  that  is  m  me 
 to  reprove  their  infirmity.     There  is  no  wretch  living  had 
 more  need  to  say  with  David  than  I,  Redime,  Domine,  a 
 calumniis  hominum,  ut  custodiam  mandata  tua.     Of  this 
 foohsh  scribbling  ye  may  know  my  meaning.     Vale.    Tuus 
 Latimerus. 
 
 LETTER   X. 
 Latimer  to  Morice^ 
 
 [Printed  in  Foxe,  pp.  1314,  et  seq.  edit.  1503.     Vol.  in.  pp.  390,  et  seq. 
 edit.  1G84.] 
 
 Right  worshipful  and  mine  own  good  master  Morice, 
 salutem  in  Christo  Jesu.— And  I  thank  you  for  all  hearty 
 kindness,  not  only  heretofore  shewed  unto  me,  but  also  that 
 now  of  late  you  would  vouchsafe  to  write  unto  me,  so  poor 
 
 [2  folows,  MS.] 
 
 [3  The  same  person  who  was  afterwards  secretaiy  to  archbishop 
 Cranraer.  See  above,  p.  222.  The  letter  itself,  as  is  apparent,  relates 
 to  the  articles  imputed  to  Mr  Latimer  by  Dr  Powell  and  others.  The 
 probable  date  of  it  is  May  or  June,  1533.] 
 
S58  LATIMER    TO    MOHlCE.  [leT. 
 
 a  wretch,  to  my  great  comfort  among  all  these  my  troubles. 
 I  trust  and  doubt  nothing  in  it,  but  God  will  reward  you 
 for  me,  and  supply  abundantly  mine  unability,  &c.  Master 
 Morice,  you  would  wonder  to  know  how  I  have  been  entreat- 
 ed at  Bristol,  I  mean  of  some  of  the  priests,  which  first 
 desired  me,  welcomed  me,  made  mo  cheer,  heard  what  I 
 said,  and  allowed  my  saying  in  all  things  whiles  I  was  with 
 them.  When  I  was  gone  home  to  my  benefice,  perceiving 
 that  the  people  favoured  me  so  greatly,  and  that  the  mayor 
 had  appointed  me  to  preach  at  Easter,  privily  they  procured 
 an  inhibition  for  all  them  that  had  not  the  bishop's  licence, 
 which  they  knew  well  enough  I  had  not,  and  so  craftily 
 defeated  master  mayor's  appointment,  pretending  that  they 
 were  sorry  for  it ;  procuring  also  certain  preachers  to  blatter 
 against  me,  as  Hubberdin  and  Powell,  with  other  more\  whom^ 
 when  I  had  brought  before  the  mayor  and  the  wise  council 
 of  the  town,  to  know  what  they  could  lay  to  my  charge, 
 wherefore  they  so  declaimed  against  me,  they  said  they  spake 
 of  information :  howbeit  no  man  could  be  brought  forth  that 
 would  abide  by  anything.  So  that  they  had  place  and  time 
 to  belie  me  shamefully ;  but  they  had  no  place  nor  time  to 
 lay  to  my  charge,  when  I  was  present  and  ready  to  make 
 them  answer.  God  amend  them,  and  suage  their  malice  that 
 they  have  against  the  truth  and  me,  &c. 
 
 Our  lady  luas  a  sinner^. 
 
 So  they  did   belie  me  to  have  said,  when  I  had  said 
 
 [1  A  letter  from  Richard  Brown,  priest,  to  a  member  of  convo- 
 cation, dated  March  18,  1533,  states  that  "The  same  Latimer  is 
 assigned  for  to  preach  again  at  Bristow,  the  Wednesday  in  Easter- 
 week,  except  by  yom-  commandment  to  the  dean  there  he  be  denied 
 and  forbid  to  preach."  And  the  report  of  the  commissioners  who  were 
 appointed  by  Cromwell  to  inquire  into  the  religious  feuds,  which  had 
 grown  up  in  Bristol  in  consequence  of  Mr  Latimer's  preaching,  sets 
 forth,  that  at  the  "tjTue  of  Ester  [1533]  Huberdyn  came  to  Bi*ystow 
 and  preached  in  Sainte  Thomas  Chyrche,  at  after  none  on  Ester  eve 
 and  at  Saynte  Nycholas  Chyi-che,  before  none  on  Ester  day,  and  there 
 prechyd  scharply  agenst  Latomer's  artycules,  provenynge  them  be 
 auctorytes,  as  well  by  the  Okie  as  the  New  Testamentes,  sysmatyke 
 and  yn-onyous."  Strype,  Eccl.  Mem.  i.  i.  248,  Oxf.  Edit.  Letters  re- 
 lating to  the  suppression  of  the  Alonasterics,  p.  9.  See  also  above, 
 p.  325,  note  1.] 
 
 [2  which,  15G3.]  [•"'  See  above,  p.  225,  &c.] 
 
K.]  LATIMER    TO     AIORICE.  359. 
 
 nothing  so,  but  to  reprove  certain,  both  priests  and  bene- 
 ficed men,  wliich  do  give  so  much  to  our  lady,  as  though  she 
 had  not  been  saved  by  Clirist,  a  whole  Saviour  both  of  her, 
 and  of  all  that  be  and  shall  be  saved.  I  did  reason  after 
 this  manner :  that  either  she  vras  a  sinner,  or  no  sinner.  If 
 a  sinner,  then  she  was  delivered  from  sin  by  Christ ;  so  that 
 he  saved  her,  either  by  delivering  or  preserving  her  from 
 sin ;  so  that  without  him  neither  she,  nor  none  other,  either 
 be,  or  could  be  saved.  And,  to  avoid  all  offence,  I  shewed 
 how  it  might  be  answered,  both  to  certain  scriptures  wliich 
 make  all  generally  sinners,  and  how  it  might  be  answered 
 unto  Chrysostom  and  Theophylact*,  which  make  her  namely 
 and  specially  a  sinner.  But  all  would  not  serve,  their  mahce 
 was^  so  great ;  notwithstanding  that  five  himdred  honest  men 
 can  and  will  bear  record.  When  they  cannot  reprove  that 
 tiling  that  I  do  say,  then  they  will  beUc  me  to  say  that  thing 
 that  they  can  reprove ;  for  they  will  needs  appear  to  be 
 against  me. 
 
 Saints  are  not  to  he  luorshipped. 
 
 So  they  lied,  when  I  had  shewed  divers  significations  of 
 this  word  "  saints"  among  the  vulgar  people.  First,  images 
 of  saints  are  called  saints,  and  so  they  are  not  to  be  worship- 
 ped :  take  worshipping  of  them  for  praying  to  them  ;  for  they 
 are  neither  mediators  by  way  of  redemption,  nor  yet  by  way 
 of  intercession.  And  yet  they  may  be  well  used,  when  they 
 be  apphed  to  that  use  that  they  were  ordained  for,  to  be 
 laymen's  books  for  remembrance  of  heavenly  things,  &c. 
 
 Take  saints  for  inhabiters  of  heaven,  and  worshipping  of 
 them  for  praying  to  them,  I  never  denied,  but  that  they 
 might  be  worshipped,  and  be  our  mediators,  though  not  by 
 way  of  redemption  (for  so  Christ  alone  "^  is  a  whole  mediator, 
 both  for  them  and  for  us),  yet  by  the  way  of  intercession". 
 
 Pilgrimage. 
 
 And  I  never  denied  pilgrimage.     And  yet  I  have  said 
 
 [4  See  above,  p.  226,  note  1.  The  state  of  the  controversy  on  this 
 subject  is  given  at  large  by  Chamier,  Panstratia  Catholica,  Tom.  III. 
 Lib.  V,  c.  ii.  et  seq.  Genevce,  1626.] 
 
 [5  is,  1563.]  [G  alonely,  1563.] 
 
 ["  See  master  Latimer's  error  in  those  days.     Foxe.] 
 
860  LATIMER    TO    MORICE.  [l.ET. 
 
 that  much  scurf  must  be  pared  away^,  ere  ever  it  can  be 
 well  done ;  superstition,  idolatry,  false  faith  and  trust  in  the 
 image,  unjust  estimation  of  the  thing,  setting  aside  God's 
 ordinance  for  doing  of  the  thing :  debts  must  be  paid,  resti- 
 tutions made,  wife  and  children  be  provided  for,  duty  to  our 
 poor  neighbours  discharged.  And  when  it  is  at  the  best, 
 before  it  be  vowed,  it  need  not  to  be  done ;  for  it  is  neither 
 under  the  bidding  of  God,  nor  of  man,  to  be  done.  And 
 wives  must  counsel  with  husbands,  and  husbands  and  wives 
 with  curates,  before  it  be  vowed  to  be  done,  &c. 
 
 Ave  Maria. 
 
 As  for  the  Ave  Maria,  who  can  think  that  I  would  deny 
 it?  I  said  it  was  a  heavenly  greeting  or  saluting  of  our 
 blessed  lady,  wherein  the  angel  Gabriel,  sent  from  the 
 Father  of  heaven,  did  annunciate  and  shew  unto  her  the 
 good-will  of  God  towards  her,  what  he  Avould  with  her,  and 
 to  what  he  had  chosen  her.  But  I  said,  it  was  not  properly 
 a  prayer,  as  the  Pater  noster,  wliich  our  Saviour  Christ 
 himself  made  for  a  proper  prayer,  and  bade  us  say  it  for  a 
 prayer,  not  adding  that  we  should  say  ten  or  twenty  Ave 
 Marias  withal :  and  I  denied  not  but  that  we  may  well  say 
 Ave  Maria  also,  but  not  so  that  we  shall  think  that  the 
 Pater  noster  is  not  good,  a  whole  and  perfect  prayer,  nor 
 cannot  be  well  said  without  Ave  Maria.  So  that  I  did  not 
 speak  agamst  well  saying  of  it,  but  against  superstitious  say- 
 ing of  it,  and  of  the  Pater  noster  too :  and  yet  I  put  a 
 difference  betwixt  that,  and  that  which  ^  Christ  made  to  be 
 said  for  a  prayer. 
 
 No  fire  in  hell. 
 
 Who  ever  could  say^  or  think  so?  Howbeit  good  authors 
 do  put  a  difference  betwixt  a  suffering'  in  the  fire  with 
 bodies,  and  without  bodies.  The  soul  without  the  body  is  a 
 spiritual  substance,  which  they  say  cannot  receive  a  corporal 
 quahty;  and  some  make  it  a  spiritual  fire,  and  some  a  cor- 
 poral fire.     For  as  it  is  called  a  fire,  so  it  is  called  a  worm ; 
 
 [1  "  Pare  away  the  scurf,"  and  clean  take  away  all  iiopery.    Foxe.] 
 
 [2  betwixt  that  that  Christ  made,  1563.] 
 
 [3  either  say,  1563.]  [^  betwixt  suffering,  1563.] 
 
y.]  LATIMER    TO    MOKICE.  S6t 
 
 and  it  is  thouo-ht  of  some  not  to  be  a  material  worm,  that  is 
 a  living  beast,  but  it  is  a  metaphor ;  but  that  is  neither  to 
 nor  fro :  for  a  fire  it  is ;  a  worm  it  is  ;  pain^  it  is ;  a  torment 
 it  is  ;  an  anguish  it  is  ;  a  grief,  a  misery,  a  sorrow  ;  a  heavi- 
 ness inexpUcable,  intolerable,  whose  nature  and  condition  in 
 every  point  who  can  tell,  but  he  that  is  of  God's  privy 
 council,  saith  St  Augustine"  ?  God  give  us  grace  rather  to 
 be  diligent  to  keep  us  out  of  it,  than  to  be  curious  to  discuss 
 the  property  of  it :  for  certain  we  be,  that  there  is  little 
 ease,  yea,  none  at  all,  but  weeping,  wailing,  and  gnashing  of 
 teeth ;  which  be  two  effects  of  extreme  pain,  rather  certain 
 tokens  what  pam  there  is,  than  what  manner  of  pain  there  is. 
 
 No  purgatory. 
 
 He  that  sheweth  the  state  and  condition  of  it,  doth  not 
 deny  it.  But  I  had  rather"  be  in  it,  than  in  Lollards'  Tower, 
 the  bishop's  prison,  for  divers  skills  and  causes. 
 
 First,  In  this  I  might  die  bochly  for  lack  of  meat  and 
 drinlv :  in  that  I  could  not. 
 
 Item,  In  this  I  might  die  ghostly  for  fear  of  pain,  or 
 lack  of  good  counsel :  there  I  could  not. 
 
 Item,  In  this  I  might  be  in  extreme  necessity  :  in  that  I 
 could  not,  if  it  be  peril  of  perishing. 
 
 Item,  In  this  I  might  lack  charity :  there  I  could  not. 
 
 Item,  In  this  I  might  lose  my  patience :  in  that  I  could 
 not. 
 
 Item,  In  this  I  might  be  in  peril  and  danger  of  death : 
 in  that  I  could  not. 
 
 Item,  In  this  I  might  be  without  surety  of  salvation :  in 
 that  I  could  not. 
 
 Item,  In  this  I  might  dishonour  God :  in  that  I  could 
 not.    . 
 
 Item,  In  this  I  might  murmur  and  grudge  against  God  t 
 in  that  I  could  not. 
 
 Item,  In  this  I  might  displease  God :  in  that  I  could  not. 
 
 Item,  In  this  I  might  be  displeased  with  God :  in  that  L 
 could  not. 
 
 Item,  In  this  I  might  be  judged  to  perpetual  prison,  as 
 they  call  it :  in  that  I  could  not. 
 
 [5  a  pain,  1563.]  [o  See  above,  p.  236,  note  1.] 
 
 [*  leaver,  1563.] 
 
362  Latimer  to  morice.  [let. 
 
 Item,  In  this  I  might  be  craftily  handled:  in  that  I  could 
 not. 
 
 Item,  In  this  I  might  be  brought  to  bear  a  fagot :  in 
 that  I  could  not. 
 
 Item,  In  this  I  might  be  discontented  with  God :  in  that 
 I  could  not. 
 
 Item,  In  this  I  might  be  separated  and  dissevered  from' 
 Christ :  in  that  I  could  not. 
 
 Item,,  In  this  I  might  be  a  member  of  the  devil :  in  that 
 I  could  not. 
 
 Item,  In  this  I  might  be  an  inheritor  in  hell :  in  that  I 
 could  not. 
 
 Item,  In  this  I  might  pray  out  of  charity,  and  in  vain : 
 in  that  I  could  not. 
 
 Item,  In  this  my  lord  and  his  chaplains  might  manacle 
 me  by  night :  in  that  they  could  not. 
 
 Iteyn,  In  this  they  might  strangle  me,  and  say  that  P 
 hanged  myself:  in  that  they  could  not. 
 
 Item,  In  this  they  might  have  me  to  the  consistory,  and 
 judge  me  after  their  fashion :  from  thence  they  could  not. 
 
 Ergo,  I  had  rather-  to  be  there  than  here.  For  though 
 the  fire  be  called  never  so  hot,  yet  if^  the  bishop's  two 
 fingers  can  shake  away  a  piece,  a  friar's  cowl  another  part, 
 and  scala  coeli  altogether,  I  will  never  found  abbey,  college, 
 nor  chantry  for  that  purpose. 
 
 For  seeing  there  is  no  pain  that  can  break  my  charity, 
 break  my  patience,  cause  me  to  dishonour  God,  to  displease 
 God,  to  be  displeased  with  God,  cause  me  not  to  joy  m  God, 
 nor  that  can  bring  me  to  danger  of  death  or  to  danger  of 
 desperation,  or  from  surety  of  salvation;  that  can  separate 
 me  from  Christ,  or  Christ  from  me;  I  care  the  less  for 
 it.  John  Chrysostom*  saith,  that  the  greatest  pain  that 
 damned  souls  have,  is  to  be  separate  and  cut  off  from  Christ 
 
 [1  I  had  hanged,  1563.     The  allusion  is  to  the  stoiy  of  Richard 
 Hun,  Foxe,  Acts  and  Mon.  Vol.  ii.  p.  8  et  seq.  edit.  1684.] 
 [2  leifFer,  1563.]  P  yet  and  if,  1563.] 
 
 [4  6  yap  Kaiofievos  Koi  rrjs  /3ao-tXetaj  fKniTTTeL  TravTccs'  avrr)  8e  eK€ivrjs 
 yakfTTcoTepa  ?)  Tipapia-  Ka\  ol8a  peu  oVt  ttoAXoI  ti)v  yifvvav  puvov  ireCppiKa- 
 a-iv,  eycd  8e  t^v  eKirnacnv  Trjs  86^T]i  eKeivrjs  iroKii  Trjs  yiivvqs  rnKporepav 
 eivai  <^7/it.  In  Matth.  Horn.  23,  Opcr.  Tom.  vn.  pp.  294,  et  seq.  Paris. 
 1727.  edit.  Bened.     See  also  above,  p.  236,  note  2.] 
 
X.]  LATIMER    TO    MOKICF.  SG3 
 
 for  ever ;  which  pain,  he  saith,  is  greater  than  many  hells  : 
 which  pain  the  souls  in  purgatory  neither  have^  nor  can 
 have. 
 
 Consider,  master  Morice,  whether  provision  for  purgatory 
 hath  not  brought  thousands  to  hell.  Debts  have^  not  been 
 paid ;  restitution  of  evil-gotten  lands  and  goods  hath  not 
 been  made ;  christian  people  (whose  necessities  we  see,  to 
 whom  whatsoever  we  do  Christ  reputeth  done  to  himself,  to 
 whom  we  are  bounden  under  pain  of  damnation  to  do  for 
 as  we  would  be  done  for  ourself )  are  neglected  and  suffered 
 to  perish ;  last  wills  unfulfilled  and  broken ;  God's  ordinance 
 set  aside ;  and  also  for  purgatory,  foundations  have^  been 
 taken  for  sufficient  satisfaction ;  so  we  have  trifled  away  the 
 ordinance  of  God  and  restitutions.  Thus  we  have  gone  to 
 hell  with  masses,  diriges,  and  ringing  of  many  a  bell.  And 
 who  can  pill  pilgrimages  from  idolatry,  and  purge  purgatory 
 from  robbery,  but  he  shall  be  in  peril  to  come  in  suspicion  of 
 heresy  with  them,  so  that  they  may  pill  with  pilgrimage  and 
 spoil  with  purgatory  ?  And  verily  the  abuse  of  them  cannot 
 be  taken  away,  but  great  lucre  and  vantage  shall  fall  away 
 from  them,  which  had  rather®  have  profit  with  abuse,  than 
 lack  the  same  with  use ;  and  that  is  the  wasp  that  doth  sting 
 them,  and  maketh  them  to  swell.  And  if  purgatory  were 
 purged  of  all  that  it^  hath  gotten  by  setting  aside  restitu- 
 tion and  robbing  of  Christ,  it  would  be  but  a  poor  purga- 
 tory ;  so  poor,  that  it  should  not  be  able  to  feed  so  fat,  and 
 trick  up  so  many  idle  and  slothful  lubbers. 
 
 I  take  God  to  witness,  I  would  hurt  no''  man ;  but  it 
 grieveth  me  to  see  such  abuse  continue  without  remedy :  I 
 cannot  understand  what  they  mean  by  tlie  pope's  pardoning 
 of  purgatory,  but  by  way  of  suffrage ;  and  as  for  suffrage, 
 unless  he  do  liis  duty,  and  seek  not  his  own  but  Christ's 
 glory,  I  had  rather®  have  the  suffrage  of  Jack  of  the  scullery, 
 which  in  his  calling  doth  exercise  both  faith  and  charity,  but 
 for  his  mass :  and  that  is  as  good  of  another  simple  priest 
 as  of  him.  For,  as  for  authority  of  keys,  it  is  to  loose  from 
 guiltiness  of  sin,  and  eternal  pain  due  to  the  same,  according 
 to  Christ's  word,  and  not  to  liis  own  private  will.  And  as 
 for  pilgrimage,  you  would  wonder  what  juggling  there  is  to 
 
 [5  hath,  1563.]  [e  leifFer,  1563.] 
 
 ["  he,  1563.]  [8  hurt  to  no,  1563.] 
 
S64  LATIMER    TO    MORICE.  [lET. 
 
 get  money  withal.  I  dwell  within  half  a  mile  of  the  Foss- 
 way\  and  you  would  wonder  to  sec  how  they  come  by  flocks 
 out  of  the  west  country  to  many  images,  but  chiefly  to  the 
 blood  of  Ilalcs".  And  they  believe  verily  that  it  is  the 
 very  blood  that  was  in  Christ's  body,  shed  upon  the  mount  of 
 Calvary  for  our  salvation,  and  that  the  sight  of  it  with  their 
 bodily  eye  doth  certify  them,  and  putteth  them  out  of  doubt, 
 that  they  be  in  clean  life,  and  in  state  of  salvation  without 
 spot  of  sin,  which  doth  bolden  them  to  many  things.  For 
 you  would  wonder,  if  you  should  commune  with  them  both 
 coming  and  gomg,  what  faiths  they  have :  for  as  for  forgiving 
 their  enemies,  and  reconciling  their  christian  brethren,  they 
 cannot  away  withal ;  for  the  sight  of  that  blood  doth  requite 
 them  for  the  time. 
 
 I  read  in  scripture  of  two  certifications :  one  to  the  Ro- 
 mans, Justificati  ex  fide,  jyacem  habenms ;  "We,  being  justi- 
 fied by  faith,  have  peace  with  God."  If  I  see  the  blood  of 
 Christ  with  the  eye  of  my  soul,  that  is  true  faith  that  his 
 blood  was  shed  for  me,  &c. 
 
 Another  in  the  Epistle  of  John :  Nos  scimus  quod 
 translati  sumus  de  morte  ad  vitani,  quoniam  diligimus 
 fratres ;  "We  know  that  we  are  translated  from  death  to 
 life,  because  we  love  the  brethren."  But  I  read  not  that  I 
 have  peace  with  God,  or  that  I  am  translated  from  death  to 
 life,  because  I  see  with  my  bodily  eye  the  blood  of  Hales. 
 It  is  very  probable,  that  all  the  blood  that  was  in  the  body 
 of  Christ,  was  united^  and  knit  to  his  divinity;  and  then  no 
 part  thereof  shall  return  to  his  corruption.  And  I  marvel 
 that  Clu-ist  should  have  two  resurrections.  And  if  it  Avero 
 that  they  that  did -violently  and  injuriously  pluck  it  out  of 
 his  body,  when  they  scourged  him  and  nailed  him  to  the 
 cross,  did  see  it  with  their  bodily  eye,  yet  they  were  not  in 
 clean  life.  And  we  see  the  selfsame  blood  in  form  of  wine, 
 when  we  have  consecrated,  and  may  both  see  it,  feel  it,  and 
 receive  it  to  our  damnation,  as  touching  bodily  receiving. 
 
 [1  The  Roman  road  leading  from  Bath  by  Cirencester  on  to 
 Lincoln.     Hoare,  Ancient  Wiltshire,  Vol.  ii.  p.  23.] 
 
 [2  The  famous  relic  referred  to.  Vol.  i.  p.  231.  A  more  particular 
 account  of  this  object  of  superstition  will  be  found  in  the  notes  to  a 
 letter  from  Latimer  to  Cromwell,  under  date  of  Oct.  28,  1538.] 
 
 [3  unite,  1563.] 
 
y^l  LATIMER    TO    MORICE.  S6o 
 
 And  many  do  see  it  at  Hales  without  confession,  as  they  say. 
 God  knoweth  all,  and  the  devil  in  our  time  is  not  dead. 
 
 Christ  hath  left  a  doctrine  behind  him,  wherein  we  be 
 taught  how  to  believe,  and  what  to  believe :  he  doth  suffer 
 the^'devil  to  use  his  crafty  fashion  for  our  trial  and  probation. 
 It  were  little  thankworthy  to  beheve  well  and  rightly,  if 
 nothing  should  move  us  to  false  faith,  and  to  beUeve  super- 
 stitiouSy.  It  was  not  in  vain  that  Christ,  when  he  had  taught 
 truly,  by  and  bye  bade  beware  of  false  prophets,  which  would 
 brino-'  in  error  shly.  But  Ave  be  secure  and  uncareful,  as 
 though  false  prophets  could  not  meddle'  with  us,  and  as 
 though  the  warning  of  Christ  were  no  more  earnest  and 
 effectual  than  is  the  warning  of  mothers  when  they  trifle  with 
 their  children,  and  bid  them  beware  the  bug,  &c. 
 
 Lo,  sir,  how  I  run  at  riot  beyond  measure.  When  I 
 bco-an,  I  was  minded  to  have  written  but  half  a  dozen  hues; 
 but  thus  I  forget  myself  ever  when  I  write  to  a  trusty  friend, 
 which  will  take  in  "worth  my  folly,  and  keep  it  from  mine 
 enemy,  &c. 
 
 As  for  Dr  Wilson',  I  wot  not  what  I  should  say ;  but  I 
 pray  God  endue  him  with  charity.  Neither  he,  nor  any^^  of 
 his  countrymen,  did  ever  love  me,  since  I  did  inveigh  against 
 their  factions  and  partiality  in  Cambridge.  Before  that,  who 
 was  more  favoured  of  him  than  I  ?  That  is  the  bile  that 
 may  not  be  touched,  &c. 
 
 A  certain  friend  shewed  mo,  that  Dr  Wilson  is  gone  now 
 into  his  country  about  Beverley  in  Holderness;  and  from 
 thence  he  will  go  a  progress  through  Yorkshire,  Lancashire, 
 Cheshire,  and  so  from  thence  to  Bristol.  What  he  intended 
 effectual  by  this  progress,  God  knoweth,  and  not  I.  If  he 
 come  to  Bristol,  I  shall  hear  tell,  &c. 
 
 As  for  Hubberdin,  no  doubt  he  is  a  man  of  no  great 
 learning,  nor  yet  of  stable  wit.    He  is  here  seruus  hominum  ; 
 
 ['  not  have  meddled,  1563.] 
 
 [5  Strypc,  not  without  reason,  conjectures  that  this  person  may 
 have  been  Dr  Nicholas  Wilson,  parson  of  St  Thomas  the  Apostle,  in 
 London,  who  was  attainted  with  bishop  Fisher  and  others,  in  1534,  for 
 refusing  the  oaths  of  supremacy  and  succession.  He  appears  also 
 to  have  been  prebendary  of  St  Paul's,  and  archdeacon  of  Oxford. 
 Strype,  Eccl.  Mem.  i.  i.  246.    Ncwcourt,Repcrtorium,  Vol.  i.  p.  164.] 
 
 [•5  none,  1563.] 
 
366  LATIMER    TO    MORICE.  f: 
 
 LET, 
 
 for  he  will  preach  whatsoever  the  bishops  will  bid  him  preach. 
 Verily,  in  my  mind,  they  are  more  to  be  blamed  than  he. 
 He  doth  magnify  the  pope  more  than  enough.  As  for  our 
 Saviour  Christ  and  christian  kings,  they  are'  little  beholden 
 to  him.  No  doubt  he  did  miss  the  cushion  in  many  things. 
 Howbeit  they  that  did  send  him,  men  think,  will  defend  him  : 
 I  pray  God  amend  him  and  them  both.  They  would  fain 
 make  matter  against  me,  intending  so  either  to  dehver  him  by 
 me,  or  else  to  rid  us  both  together,  and  so  they  would  think 
 him  well  bestowed,  &c. 
 
 As  toucliing  Dr  Powell,  how  highly  ho  took  upon  him  in 
 Bristol,  and  how  little  he  regarded  the  sword,  which  repre- 
 sentcth  the  king's  person,  many  can  tell  you.  I  think  there 
 is  never  an  earl  in  this  realm,  that  knoweth  his  obedience  by 
 Christ's  commandment  to  his  prince,  and  wotteth  what  the 
 sword  doth  signify,  that  would  have  taken  upon  him  so 
 stoutly.  Howbeit  master  mayor,  as  he  is  a  profound  wise 
 man,  did  twit^  liim  prettily ;  it  were  too  long  to  write  all. 
 Our  pilgrimages  are  not  a  little  beholden  to  liim ;  for,  to 
 occasion  the  people  to  them,  he  alleged  this  text^ :  Omnis 
 qui  relifiqidt  patrem,  domos,  uxoreni ;  "  Whosoever  leaveth 
 father,  house,  wife,"  &c.  By  that  you  may  perceive  liis  hot 
 zeal  and  crooked  judgment,  &c.  Because  I  am  so  belied,  I 
 could  wish  that  it  would  please  the  king's  grace  to  command 
 me  to  preach  before  his  highness  a  whole  year  together  every 
 Sunday,  that  he  liimself  might  perceive  how  they  belie  me, 
 saying,  that  I  have  neither  learning,  nor  utterance  worthy 
 thereunto,  &c.  I  pray  you  pardon  me ;  I  cannot  make  an 
 end. 
 
 [1  kings  are  little,  1563.]  [^  twicke,  1563  ] 
 
 [3  text  for  them,  1563.] 
 
*      .XI.T  LATIMER    TO    SECRETARY    CROMWELL.  367 
 
 .  LETTER  XI. 
 Latimer  to  Secretary  CromwelL. 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49, 1.  475.] 
 
 Right  honourable  sir.  Salutem  in  Christo  Jesu.  And 
 as  to  the  thing  that  I  moved  unto  your  mastership,  at  my 
 departure  yesterday,  this  bearer  is  the  gentleman  of  whom  I 
 told  you  of,  ready  to  all  things  that  you  shall  require  of 
 him,  and  only  for  lack  of  calhng  on  hitherto  slow;  as  he 
 himself  can  tell  you.  And  perchance  he  can  tell  you  of 
 more  as  far  behindhand  as  he,  if  commissioners*  were  al- 
 ways as  mindful  to  fm-ther  the  king's  business  as  they  be  to 
 advance  their  own  profits  about  their  tenants,  &c.  But  I 
 ween,  if  you  might  make  progress  throughout  England,  you 
 should  find  how  acts  declareth  hearts.  But  you  can  use  all 
 things  to  the  best  according  to  your  approved  wisdom.  And 
 meseemeth  it  were  not  amiss  that  gentlemen  of  lands  and 
 arms  should  so  swear  to  the  king's  issue,  that  their  oaths  and 
 also  names  be  registered,  &c.;  for  so  you  should  know  purely 
 who  were  sworn  and  who  not.  I  pray  you  be  good  master 
 to  tliis  gentleman  my  prisoner,  and  pardon  me  of  this  my 
 foolish  scribbhng. 
 
 Yours,  to  his  little  power, 
 
 H.  LATIMER. 
 
 It  may  chance  that  I  shall  send  you  more  to  the  same 
 purpose.     God  preserve  you  in  long  life  to  God's  pleasure! 
 
 To  the  right  honourable  master, 
 secretary  to  the  king's  grace, 
 his  singular  good  master. 
 
 \}  The  "commissioners"  mentioned  in  this  letter  were  those  em- 
 ployed to  administer  the  oath  exacted  by  the  act  which  entailed  the 
 crown  on  the  issue  of  Henry  VIII.  by  Queen  Anne  Boleyn.  That  act  was 
 passed  in  1534  (25  Hen.  VIII.  c.  22),  and  confirmed  in  1535  (26  Hen. 
 VIII.  c.  2) ;  and  as  this  letter  appears  to  have  been  written  before 
 Latimer  was  raised  to  the  episcopacy,  the  probable  date  of  it  is  the 
 summer  of  1535.  The  recommendation  of  Latimer  that  the  "  oaths 
 and  names"  of  parties  who  had  been  sworn  should  be  registered,  was 
 in  accordance  with  the  plan  adopted  as  regarded  the  members  of  both 
 houses  of  parliament.  See  Holinshed,  Clu-onicle,  in.  p.  937 ;  Herbert, 
 Life  of  Hen.  VIII.  pp.  408,  et  scq.J  ' 
 
S6S  LATIMER    TO    SECRETAUY    CROAIWELL.  [lET. 
 
 LETTER  XII. 
 Latimer  to  Secretary  Cromwell. 
 
 [Orig.  State  Pap.  Off".  Crom.  Corr.  Vol.  49, 1.  476.] 
 
 Honourable  sir.  Sis  salvus  in  Christo,  and  do  certify 
 your  mastership  how  we  succeed  in  our  matters.  We  have 
 been  here  now  all  this  fortnight  in  vain,  obtaining  as  yet 
 neither  confirmation,  nor  yet  of  temporahties  restitution'.  For 
 lack  of  the  royal  assent  with  your  signification,  my  lord  of 
 Canterbury^  cannot  proceed  ;  and  wo  hear  nothing  of  it, 
 neither  of  master  Gostwyck^  nor  other  where.  For  expedition 
 of  these  things  it  had  been  better  for  us  to  have  given  at- 
 tendance of  your  mastership  still  in  the  court ;  and  so  we 
 -would  have  been  glad  to  have  done,  if  it  had  been  seen  to 
 your  mastership  so  to  have  appointed  us.  I  did  speak  this 
 day  with  Mr  Foisted*,  Avhich  hath  no  further  instructions 
 from  your  mastership  yet,  as  he  saith,  but  to  receive  our 
 sureties  for  the  first-fruits :  and  he  is  uncertain  as  yet  what 
 they  .shall  be.  And  as  touching  my  part  in  that  behalf,  I 
 trust  your  mastership  hath  not  forgotten  my  last  suit,  for  the 
 ■which  I  was  minded  to  have  gone  to  the  king's  grace  my- 
 self; but  the  queen's  graced  calling  to  remembrance  at  what 
 
 [1  The  deed  for  the  restoration  of  the  temporalities  of  the  see  of 
 Worcester  on  the  election  and  consecration  of  Bishop  Latimer  is  dated 
 Oct.  4,  1535.     Rymer,  Vol.  xiv.  p.  533.] 
 
 [2  Archbishop  Cranmer.] 
 
 [3  "Master  Gostwyck,"  or  Gostwick,  of  Willington  in  Bedfordshire, 
 was  one  of  the  commissioners  employed  by  king  Hen.  VIII.  to  rate 
 all  ecclesiastical  preferments.  He  seems  to  have  been  otherwise 
 patronised  by  that  monarch,  if  his  ability  to  purchase  estates  be  taken 
 as  any  indication  of  court  favour:  for  Leland  [1538]  mentions  him  as 
 purchasing  the  lordship  of  Willington,  and  "  beside  Willington  v.  or 
 vi.  Lordshippes  mo."  By  the  part  he  was  instigated  to  take  against 
 Cranmer  toward  the  latter  end  of  the  reign  of  Hen.  VIII.  he  incurred 
 the  displeasure  of  the  king,  who  thi-eatened  to  make  him  a  "  poor 
 Gostwick,  and  otherwise  punish  him."  Fuller,  Ch.  Hist.  Vol.  ii.  p. 
 92.  edit.  1837 ;  Leland,  Itinerary,  Vol.  i.  pp.  92,  93  ;  Strype,  Mem.  of 
 Cran.  pp.  176,  et  seq.  Oxf.  edit.] 
 
 [4  Mr  Polsted's  name  appears  as  one  of  the  commissioners  ap- 
 pointed to  visit  the  religious  houses.  Letters  connected  with  the  Sup- 
 press, of  Monasteries,  p.  89;  Strype,  Eccl.  Mem,  j.  i.,  402,  Oxf.  edit.] 
 
 [5  Queen  Anne  Boleyn.] 
 
XII.]  LATIMER    TO    SECRETARY    CROMWELL.  369 
 
 end  my  lord  of  Salisbury^  was  at,  said  I  should  not  need  to 
 move  the  king,  but  that  it  should  be  enough  to  inform  your 
 mastership  thereof.  It  shall  be  your  mastership's  pleasure 
 whether  I  shall  tarry  your  return  hither,  or  whether  this 
 bearer  shall  tarry  your  leisure  to  bring  further  instruction 
 from  you.  Thus  I  am  bold  to  interrupt  you,  and  yet  not 
 without  great  lothness,  forasmuch  as  I  consider  your  hourly 
 business  in  matters  of  more  weightiness  than  this.  God  pre- 
 serve you  long  in  health  to  God's  pleasure,  which  is  my  daily 
 prayer.  My  brother  of  Rochester^  commendeth  him  most 
 heartily  unto  you. 
 
 Yours, 
 
 H.  LATIMER,  Elect. 
 
 The  4th  day  of  September,  [1535]. 
 
 To  the  right  honourable  Mr  Secretary 
 to  the  king's  grace,  his  singular 
 good  master. 
 
 [6  Nicholas  Shaxton.  He  was  distinguished  in  early  life  for  his 
 zeal  and  sufferings  for  the  doctrines  of  the  reformation ;  was  elected 
 Bishop  of  Sarum  in  1535 ;  and  resigned  that  see  at  the  same  time  that 
 Latimer  retu-ed  from  the  bishoprick  of  Worcester.  After  enduring 
 imprisonment  and  hardships,  for  opposing  the  Act  of  the  Six  Articles, 
 Shaxton  relapsed  into  popery,  wrote  in  favour  of  it,  and  persecuted 
 those  who  remained  faitliful  to  the  Reformation.  Strype,  Eccles. 
 Mem.  ni.  i.,  570,  et  seq.  Godwin,  de  Prassul.  p.  353,  edit.  Richardson.] 
 
 [7  John  Hildesley  or  Hilsey.  He  was  prior  of  the  Dominicans  in 
 Bristol,  and  succeeded  Fisher  in  the  bishoprick  of  Rochester.  He 
 seems  to  have  been  a  person  of  learning,  sound  judgment  and  piety  j 
 the  friend,  also,  and  coadjutor  of  Archbishop  Cranmer  in  promoting 
 the  Reformation.  He  is  best  known,  perhaps,  as  one  of  the  bishops 
 employed  in  drawing  up  "  The  Institution  of  a  Christian  man",  and 
 as  the  compiler  of  a  Primer  which  was  published  during  the  reign  of 
 Henry  VIH.  Strype,  Mem.  of  Cranm.  p.  53,  et  seq. ;  Wood,  Athen. 
 Oxon.  I.  112,  edit.  Bliss;  Primers  put  forth  in  reign  of  Hen.  VHI. 
 Pref.  liv.] 
 
 24 
 
 [latimer,  II.] 
 
S70  LATIMER    TO    SECRETARY    CROMWELL.  [lET. 
 
 LETTER  XIII. 
 Latimer  to  Secretary  Cromwell. 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49, 1.  479.] 
 
 Honourable  sir,  salutem  in  salutis  omnium  Authore.  I 
 was  in.  a  near  disposition  to  an  [illness]  yesterday,  wliich  letted 
 me  to  come  to  your  mastership  for  the  draft  you  wot  of.  And 
 now  this  day  my  lord  of  Westminster'  hath  put  unto  me  to 
 preach  there  with  him,  else  he  should  be  like  to  be  disap- 
 pointed. If  you  would  of  your  goodness  send  it  to  me  by 
 this  bearer,  I  would  apply  my  httle  wit  to  the  imitation  of 
 the  same.  And  I  will  write  and  certify  my  lord  of  Canter- 
 bury^ according  to  your  advertisement  m  all  haste. 
 
 Yours, 
 [Oct.  1535.J  HUG.  WYGORK 
 
 To  the  right  honourable  Mr 
 Secretary,  his  singular 
 good  master. 
 
 LETTER  XIV. 
 Latimer  to  Secretary  Cromwell. 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49, 1.  477-] 
 
 Honourable  sir,  salutem.  And  I  pray  you  forgive  me 
 for  that  I  have  not,  according  to  my  duty,  delivered  unto  you 
 the  draft  before  this  time,  I  have  been  so  distract  in  preparing 
 
 \}  William  Benson  or  Boston,  abbot  of  Westminster,  who,  with 
 seventeen  of  the  monks,  surrendered  that  abbey  into  the  hands  of 
 Henry  VIII.  16  Jan.  1539,  and  was  created  first  Dean  of  Westminster. 
 By  an  agreement  entered  into  between  Henry  VII.  and  the  abbot 
 and  convent  of  Westminster,  it  was  provided  that  the  abbot  for  tho 
 time  being  should  cause  a  sermon  to  be  preached  in  his  church  on 
 "  every  Good  Friday,  Monday  in  Easter  Aveek,  the  Feast  of  our  Lady, 
 and  every  Sunday  in  the  year,"  except  certain  Sundays  wliich  are  spe- 
 cified in  the  agreement  above  mentioned.  Le  Neve,  Fasti,  p.  363 ; 
 Newcourt,  Rcpcrtorium,  Vol.  i.  pj).  711,  ot  seq. ;  Rymer,  Feed.  Vol. 
 XIV.  p.  459.] 
 
 [2  Archbishop  Cranmer.] 
 
XIV.]  LATIMER    TO    SECRETARY    CROMWELL.  S71 
 
 homewards,  &:c.     God  preserve  you  long  to  his  pleasure  in 
 health  and  well-doing ! 
 
 Yours  to  his  little  power, 
 
 H.  WYGORK 
 Postridie  sanctissimorum  sutorum,  [26  Oct.  1535.] 
 
 If  your  mastership  have   the  old  seal  of  my  office,   I 
 would  recompense  you  according  to  the  weight. 
 
 Bene  sit  tibi  ut  sis  longcevus  super  terram. 
 
 To  the  right  honourable  master 
 Thomas  Cromwell,  the  king's 
 principal  secretary,  and  his 
 singular  good  Tnaster. 
 
 LETTER   XV. 
 Latimer  to  Secretary  Cromwell^ 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49,  p.  480.] 
 
 After  my  right  hearty  commendations  to  your  master- 
 ship. Where  you  write  unto  me  that  the  king's  grace, 
 moved  with  pity,  and  having  also  divers  other  considerations 
 stirring  to  the  same,  is  inclined  to  restore  the  Prior  of  Wor- 
 cester* to  his  room  and  office  again ;  desiring  nevertheless  to 
 
 [3  As  Latimer  was  not  Bishop  of  Worcester  in  Jan.  1535,  and 
 Cromwell  was  a  peer  before  Jan.  1537,  tliis  letter  must  have  been 
 written  after  the  Epiphany,  1536.] 
 
 [4  William  Moore,  or  More,  who  resigned  his  ofl&ce,  or  was  turned 
 out  of  it,  some  time  in  the  27  Hen.  VIII.  Holbeach  was  elected  prior  in 
 March  13, 1536,  and  Moore  is  styled  the  "late  prior"  in  a  deed  28  Hen. 
 VIII.,  by  which  the  then  prior  and  convent  of  Worcester  covenant  to 
 allow  him  one  of  their  manors,  with  plate,  linen,  and  fm-nitm-e.  A 
 monk  also  was  assigned  to  wait  on  him  and  to  say  mass :  he  received 
 also  a  present  of  1000  marks,  and  had  his  debts  paid.  Browne  Willis 
 (Hist,  of  Abbies,  Vol.  i.  p.  311)  asserts  that  Moore  lived  till  the  reign 
 of  Q.  Elizabeth;  which  is  hardly  compatible  with  the  notion  of 
 "extreme  age"  at  the  time  Latimer  wi'ote.  But  it  is  plain  from  this 
 letter,  that  the  prior  was  not  personally  known  to  Latimer.  Wood 
 says  that  Moore  succeeded  Thos.  de  Mildenham  as  prior  in  1518,  and 
 
 24 2 
 
o72  LATIMER    TO    SECRETARY    CROMWELL.  [lET. 
 
 know  my  opinion  therein  in  writing  to  you,  or  ever  his  grace 
 do  resolve  himself  thoroughly  upon  the  same :  in  considera- 
 tion whereof,  I  do  you  to  understand,  by  this  letter  written 
 with  my  own  hand,  that  I  rejoice  not  a  little  to  perceive  that 
 the  king's  grace  is  moved  of  his  gracious  goodness  to  have 
 pity  of  that  simple  man.  But  there  is  divers  degrees  in  pity, 
 as  I  think ;  for  if  that  great  crime  was  not  alonely  detected, 
 but  also  proved  against  him,  as  you  do  say  it  was,  then  to 
 pardon  him  of  his  life  is  to  shew  a  great  pity.  To  add 
 thereunto  a  competent  hving  for  himself  and  one  to  wait 
 upon  him,  is  to  shew  a  greater  pity,  and  so  far  forth.  I 
 wish,  and  have  done  always,  that  the  king's  highness  would 
 extend  his  pity  unto  him.  And  verily  I  marvel  greatly  if 
 his  heart  be  so  stony,  so  flinty,  that  so  great  pity  and  com- 
 passion as  it  is  cannot  reconcile  him  to  the  king's  highness 
 sufficiently.  Marry,  to  burden  him  with  his  busy  office  again, 
 and  to  clog  him  again  with  his  great  cure,  namely  now,  he 
 being  so  debile,  so  weak,  and  of  so  great  age  as  you  write 
 him  to  be,  whether  it  be  to  pity  him  or  trouble  him,  I  cannot 
 say.  But  for  mine  opinion  in  this  behalf,  (to  say  what  I 
 think  without  fiction  to  my  prince,)  the  king's  grace  had 
 need  after  such  a  sort  to  be  pitiful  toward  one  man,  that 
 his  grace  seem  not  for  pitying  of  one  to  be  pitiless  toward 
 many :  I  mean  the  whole  house  of  the  country  thereabout. 
 For  either  he  is  able  to  discharge  that  great  cure,  and  can 
 serve  God  and  the  king  sufficiently  therein,  or  not.  If  he  be 
 able  and  can,  it  were  well  done  that  the  king's  grace  would 
 extend  his  pity  thereunto :  if  not,  it  were  great  pity  to  trouble 
 him,  and  to  charge  him  with  that  thing  now,  in  his  extreme 
 age,  which  thing  (perchance)  he  was  never  able  to  discharge 
 in  midst  of  his  youth. 
 
 But  now,  what  abiUty  is  required  to  discharging  of  such 
 an  office,  no  man  can  tell  better  than  the  king's  grace  him- 
 self. Again:  what  ability  this  man  hath  to  discharge  such 
 an  office,  no  man  can  tell  better  than  my  lord  of  Canterbury, 
 or  than  Mr  doctor  Lee',  which  both  did  visit  there,  as  know- 
 
 "  resigned  upon  a  foresight  of  ruin."  Nash,  Hist,  of  Worcester. 
 Vol.  I.  p.  280 ;  Letters  on  the  Supp.  of  Monaster,  p.  285 ;  Wood, 
 Fasti  Oxon.  Vol.  i.  p.  46,  edit.  Bliss.] 
 
 [1  Dr  Thomas  Legh,  a  civilian,  much  employed  by  Hen.  VIH.  in 
 the  visitation  of  I'eligious  houses.] 
 
XV.]  LATIMER    TO    SECRKTARY    CROMWELL.  3/3 
 
 eth  both  what  he  can  do,  and  what  the  house  ncedcth  to  be 
 done.  And  I  think  you  yourself  is  not  ignorant  therein; 
 for  I  have  heard  you  speak  your  mind  both  of  their  house, 
 and  also  of  him.  And  this  is  all  that  I  can  say.  If  I  have 
 one  there  to  help  me,  I  shall  do  the  more  good ;  if  not,  I 
 shall  boggle"'  myself  as  well  as  I  can.  When  I  perceived  that 
 there  was  no  hope  to  speak  for  this  man,  I  named  two  other 
 to  the  king,  of  the  which  two  his  grace  preferred  Coton^; 
 and  I  certified  you  his  highness's  pleasure  thereof,  and  the 
 queen's  grace  hath  remembered  you  since.  As  God  and  the 
 king  will  have  it,  so  be  it,  Amen :  for  if  they  two  be  well 
 served,  I  am  right  well  pleased ;  and  thus  I  commit  you  to 
 God's  preservation.  This  messenger  maketh  so  great  haste, 
 that  I  have  leisure  to  write  no  better. 
 
 By  yours, 
 
 HUGH  OF  WORCESTER 
 
 to  command. 
 
 Sahhato  i^ost  Ejnphaniam  proximo,  [8  Jan.  1536]. 
 
 To  my  singular  good  master, 
 Thomas  Cromwell,  high 
 secretarrj  to  the  kings 
 noble  grace. 
 
 LETTER  XVI. 
 
 Latimer  to  Secretary  Cromwell^ 
 
 [Printed  by  Strype,  EccL  I\Iem.  i.  i.  470,  et  seq.  Oxf,  ed.] 
 
 Right   honourable  sir.      Salutem  plurimam.     And  be- 
 
 [2  buggell,  orig.] 
 
 [3  The  person  appointed  to  succeed  Mooro  was  Heni-y  Holbeach,  as 
 above  stated.] 
 
 [4  Strype  guesses  the  date  of  this  letter  to  be  1538,  but  as  the 
 writer  was  bishop  of  Worcester,  and  Cromwell  (as  appears  by  the 
 indorsement)  not  yet  a  peer,  the  letter  must  have  been  written 
 between  October  1535  and  July  1536.  The  MS.  readings  are  from 
 the  Cotton  MS.    Cleopat.  E.  V.  fol.  3G3.] 
 
S74  LATIMER    TO    SECRETARY    CROMWELL.  [lET. 
 
 cause  I  liear^  your  mastership  hath  sent  for  master  Coots  ^, 
 which  preached  at  Halls,  to  come  to  you,  therefore  I  do  now 
 send  unto  you  his  sermon ;  not  as  he  spake  it,  (if  he  spake 
 it  as  his  hearers  reported ^)  but  rather  as  he  had*  modified 
 and  tempered  it,  since  he  perceived  that  he  should  be  ex- 
 amined of  it.  And  yet,  peradventure,  you  will  not  judge  it 
 everywhere  very  well  powdered''.  He  seems"  to  be  very 
 well  studied  in  master  Moor's '^  books,  and  to  have  framed 
 him  a  conscience  and  a  judgment  somewhat  according  to  the 
 same.  And  to  avoid  all  falsities,  he  appeareth  to  stick  stiffly 
 to  unwritten  verities.  I  would  fain  hear  him  tell  who  be 
 those  new  fellows  that  would  approve  no  sciences  but  gram- 
 mar. Qui  vos  audit,  ^c,  obedite  prcepositis,  Sf-c,  qui  eccle- 
 siam  non  audivit,  ^c,  serveth  him  gaily,  for  traditions  and 
 laws  to  be  made  of  the  clergy  authoritatively ;  and  to  be  then 
 observed  of  the  laity  necessarily,  as  equal  with  God's  own 
 word ;  as  some,  saith  he,  both  thinketh  and  heareth^  &c. 
 
 As  far  as  I  can  learn  of  such  as  here^  commoned'°  with 
 him,  he  is  wilfully'*  witted,  Dunsly  learned,  Moorly  affected, 
 bold  not  a  Httle,  zealous  more  than  enough :  if  you  could 
 monish  him,  charm  him,  and  so  reform  him,  &c.  Or  else,  I 
 pray  you,  inhibit  him  my  diocese.  You  may  send  another, 
 and  appoint  him  his  stipend ;  which  God  grant  you  do.  To 
 whom  I  now  and  ever  commit  you. 
 
 Yours, 
 
 H.  WIGORN. 
 
 To  the  riglit  honourable  master 
 T.  Cromivell,  high  secretary 
 to  the  king's  liighness,  and 
 his  singular  [jjood']  master. 
 
 [1  as  I  hear,  MS.] 
 
 [2  Coots  was  probably  one  of  the  monks  of  Hales.] 
 
 [3  do  report  it,  MS.]  [^  hath,  MS.] 
 
 [5  pondered,  MS.]  [^  scemeth,  MS. 
 
 \^  Su-  Thomas  More's  books  against  Tyndal  and  others.] 
 
 [8  some  saith  that  he  both  thinketh  and  sayeth,  &c.  MS.] 
 
 [9  have,  MS.]  [lo  communed,  MS.]  [u  wilily,  MS.] 
 
VI I.]  LATIMER    TO    LORD    CROMWELL. 
 
 375 
 
 LETTER  XVII. 
 Latimer  to  Lord  Cromwell ^l 
 
 [Cotton,  MS.  Cleop.  E,  iv.  142.] 
 
 Right  honourable.  Sakitem.  And,  sir,  tliis  bearer  can 
 tell  your  lordship  to  what  effect  he  doth  expound  this  pro- 
 phecy inclosed:  howbeit  he  hath  it,  I  trow,  but  of  hearsay. 
 But  your  lordship  can  try  the  truth,  because  you  love  anti- 
 quities ;  therefore  I  do  send  it  to  you  by  my  man  that  hath 
 heard  further  than  I.     Thus  fare  your  good  lordship  well  in 
 
 God. 
 
 H.  L. 
 
 Wigorn. 
 
 19  October,  [1536],  at  Hartl[ebury]. 
 
 To  the  right  honourable  the  lord 
 primj  seal,  his  singular  good 
 lord. 
 
 LETTER  XVIII. 
 Latimer  to  Lord  Cromwell' 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49, 1.  499.] 
 
 Salutem  in  Christo  diutinam  et  plurimam,  with  thanks 
 to  your  lordship  for  your  goodness;  though  not  as  duty  re- 
 quu^eth,  yet  as  power  sufficeth.     And,  su-,  according  to  your 
 
 13 
 
 [12  The  prophecy  to  which  this  letter  refers  is  a  mysterious  kind  of 
 jargon  in  Latin  verse,  which  wiU  neither  scan  nor  construe.  In  those 
 times,  when  persons  were  made  "offenders  for  a  word,"  prophecyings 
 and  visions  were  the  more  in  vogue  ;  until  (33  Hen.  VIII.  c.  14,)  it  was 
 found  requisite  to  legislate  on  the  subject.  This  letter  is  prmted  by 
 Nichols,  Hist,  of  Leicestershu'e,  Vol.  m.  p.  1065.] 
 
 [13  The  inquiiy  respecting  "  letters  of  instruction,"  &c.  indicates 
 that  episcopal  "visitations"  had  been  decided  upon.  This  would 
 point  to  1536  as  the  date  of  this  letter,  for  the  visitations  took  place 
 in  1537.  It  is  known  also,  that  "  Silvester  Darius"  was  deprived,  on 
 the  11th  Nov.  1536,  of  the  rectoiy  of  Ripple  in  Worcestershire,  the 
 "  benefice"  to  which  Dr  Bagard  succeeded.  Nash.  Hist,  of  Worces- 
 tershu-e,  Vol.  ii.  p.  2di).] 
 
S76  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 commandment,  I  was  occupied  at  Paul's  Cross  upon  Sunday 
 next  after  your  departure  from  London,  not  otherwise  (I 
 trust)  than  according  to  your  discreet  monition  and  charitable 
 advertisement,  so  moving  to  unity  without  any  special  note  of 
 any  man's  folly,  that  all  my  lords  there  present  seemed  to  be 
 content  with  me,  as  it  appeared  by  the  loving  thanks  that  they 
 gave  me.  And  now,  sir,  I  look  for  your  letters  of  instructions 
 and  further  knowledge  of  your  pleasure  as  touching  our  visi- 
 tations. Moreover,  I  have  bestowed  the  two  benefices  that 
 Silvester  Darius'  had,  the  one  to  doctor  Bagard",  my  chan- 
 cellor, the  other  to  doctor  Bradford^,  my  chaplain ;  for  the 
 king's  grace  charged  me  to  bestow  them  well.  But  now,  after 
 that  we  have  begun,  we  have  a  scruple  how  to  proceed  and 
 end :  if  according  to  form  hitherto  used,  it  will  not  be  done 
 without  great  tract  of  time.  The  king''s  grace  said  no  more 
 to  me  but  "  Give 'em,  give 'em."    You  know  my  chancellor's 
 
 [}  Silvester  Dario  was  one  of  that  army  of  Italian  ecclesiastics 
 ■who  were  quartered  upon  the  chui'ch  of  England  from  time  to  time. 
 Three  Itahans  had  successively  held  the  see  of  Worcester.] 
 
 [2  Thomas  Baggard,  D.C.L.,  became  Chancellor  of  Worcester  in 
 1535.  He  was  an  Oxford  man,  and  one  of  the  fii'st  canons  of  Cardinal's 
 college  there.  His  name  occurs  as  the  successor  of  Dario  in  the 
 rectory  of  Ripple,  but  the  date  of  his  institution  to  that  benefice  is  not 
 given.  If  the  number  and  variety  of  the  preferments  which  Dr  Bag- 
 gard consented  to  hold  be  taken  as  an  index,  his  "scrupulosity"  seems 
 to  have  undergone  some  modification  before  he  died.  Wood,  Fasti 
 Oxon.  Vol.  I.  p.  80,  edit.  Bliss ;  Nash,  Hist,  of  Worcesters.  ubi  supr.] 
 
 [3  Rodolph  Bradford  was  educated  at  Eton,  and  was  removed  from 
 thence  to  King's  college,  Cambridge,  in  1519,  of  which  society  he  after- 
 wards became  Fellow.  He  took  so  earnest  a  part  in  furthering  the  doc- 
 trines of  the  Reformation,  that  letters  were  sent  to  the  vice-chancellor 
 directing  that  Bradford  should  be  apprehended  for  circulating  Frith's 
 English  testament.  To  avoid  the  persecution  meditated  against  him, 
 Bradford  fled  to  Ireland,  and  there  openly  preached  the  gospel ;  but 
 his  pursuers  followed  him,  apprehended  him,  and  cast  him  into  prison, 
 where  he  lay  for  two  years.  On  being  set  at  liberty  he  returned  to 
 Cambridge,  and  became  a  member  of  Corpus  Christi  college.  Ho 
 proceeded  to  the  degree  of  D.D.  1535,  and,  whilst  resident  in  Cam- 
 bridge, let  no  holy  day  pass  without  preaching  a  sermon.  That  Brad- 
 ford was  regarded  as  a  person  of  note,  may  be  concluded  from  his 
 Jiaving  been  one  of  the  divines  who  were  commissioned  to  draw  up 
 "  The  Institution  of  a  Christian  Man,"  which  was  published  in  1537. 
 Masters,  Hist,  of  Corp.  Christi  Coll.  j)p.  244,  ct  seq.  ;  Strypc,  Eccl. 
 Mem.  I.  i.  pp.  486,  et  seq.  Oxford  edit.] 
 
XVIII.l  LATIMER    TO    LORD    CROMWELL.  377 
 
 scrupulosity;  and  1  myself,  though  I  am  not  altogether  so  scru- 
 pulous, yet  I  would  it  were  done  inculpably  and  duly.  If 
 we  mio-ht  know  your  advice  herein,  we  should  be  very  well 
 ridded\nd  eased.  Finally,  this  bringer,  my  chaplain,  would 
 be  a  poor  suitor  to  your  lordship  in  a  poor  man's  cause.  I 
 know  not  well  the  matter ;  but  if  you  would  give  him  the 
 hearing,  &c.  I  am  the  bolder,  because  I  think  you  are  set 
 up  of  God  to  hear  and  to  help  the  little  ones  of  God  in  their 
 distress.  God  preserve  your  good  lordship  in  prosperity  as 
 lono-  as  you  promote  God's  word  with  all  sincerity  !  Fostridie 
 JStejjhani  sancti,  [27  Dec.  153G.] 
 
 Yours, 
 
 H.  WYGORN. 
 
 To  the  rigid  honourable  and  his 
 singidar  good  lord,  lord  privy 
 seal. 
 
 LETTER  XIX. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Oft".  Crom.  Corr.  Vol.  49, 1.  522.] 
 
 SAhVTEM  in  Christo  plurimam.  Sir,  These  two  fellows 
 of  St  John's  college,  Cambridge,  do  come  to  your  lordship 
 in  the  name  of  the  whole  college,  to  the  intent  to  shew  to 
 your  lordship  the  tenor  of  their  statute  as  touchmg  the 
 election  of  a  new  master ;  and  I  doubt  not  but  with  a  word 
 or  two  you  may  make  master  DayS  or  any  else  eligible  by 
 their  statute,  as  Mr  Novell,  yet  fellow  of  the  same  college, 
 can  commune  with  your  lordship  further,  as  shall  please  you; 
 for  they  have  great  need  of  your  lordship's  charitable  favour 
 in  many  suits  and  traverses  appertaining  unto  them  not  yet 
 perfectly  established. 
 
 [i  George  Day  was  admitted  master  of  St  John's  college,  27  July, 
 1537.  He  was  afterwards  Provost  of  King's  college,  and  Bishop  of 
 Chichester.  His  subsequent  career  did  not  bespeak  him  to  be  a  person 
 of  any  steadiness  of  character;  for  after  having  made  a  profession  of 
 the  doctrines  of  the  Keformation,  he  became  a  violent  persecutor  of 
 the  refoi-mers.  Strype,  Mem.  of  Cranm.  pp.  331,  et  seq.  Oxf.  edit. 
 Le  Neve,  Fasti,  p.  333 ;  Godwin,  dc  Prasul,  p.  512,  edit.  Richardson.] 
 
o78  LATIMER    TO    LOUD    CROMWELL.  [lET. 
 
 I  trust  also  your  lordship  doth  remember  poor  Clare 
 Hall,  that  the  master^  neither  transgress  the  statute  himself, 
 nor  yet  bring  into  his  room  Mr  Swynbourne"  of  the  same 
 house,  a  man,  as  they  say,  of  perverse  judgment,  and  too 
 factious  for  such  a  cure. 
 
 Mr  Novell  shall  dehvcr  to  you  a  bill  of  the  gravaments 
 of  two  or  three  of  the  fellows,  most  given  to  good  letters. 
 
 I  pray  God  preserve  you,  and  send  you  hither  shortly 
 again,  that  we  might  end  and  go  home  into  our  diocese,  and 
 do  some  good  there. 
 
 My  lord  of  York^  hath  done  right  well  at  Paul's  Cross 
 as  touching  the  supremacy,  and  as  toucliing  condemnation  of 
 the  rebels ;  as  well  as  he  did  before,  if  not  better. 
 
 Dr  Barnes*,  I  hear  say,  preached  in  London  this  day  a 
 very  good  sermon,  Avith  great  moderation  and  temperance  of 
 himself.  I  pray  God  continue  with  him,  for  then  I  know  no 
 one  man  shall  do  more  good. 
 
 I  send  you  here  a  bullock^  which  I  did  find  amongst  my 
 
 [1  John  Crayford  Avas  originally  of  Queens'  college,  Cambridge, 
 but  being  from  thence  ejected,  he  removed  to  Oxford,  where  he  was 
 elected  Fellow  of  University  college,  in  1519.  Afterwards,  leaving 
 Oxford,  he  was  appointed  one  of  the  proctors  in  Cambridge  from 
 1520  to  1522;  but  in  1525,  he  returned  to  Oxford,  having  been  made 
 one  of  the  canons  of  Cardinal's  college.  For  the  third  time  he 
 retm-ned  to  Cambridge,  and  was  elected  master  of  Clare  Htxll,  1530. 
 He  was  vice-chancellor  in  1535  and  153G,  afterwards  archdeacon  of 
 Berkshire,  prebendary  of  Salisbm-y,  and  died  master  of  University 
 college,  Oxford.  Wood,  Fasti  Oxon.  i.  p.  124,  edit.  BUss.  Parker, 
 Academ.  Hist.  Cant.  p.  lii.,  edit.  Drake.] 
 
 [2  Rowland  Swynbom-ne,  or  Swynbm'n,  did  succeed  Dr  Crayford 
 in  the  mastership  of  Clare  Hall,  in  1539.  He  was  "expulsed"  from  his 
 office  by  King  Edward  VI.,  an.  1549,  but  was  afterwards  restored  to 
 the  mastership  in  1553,  by  the  mandate  of  Bp.  Gardiner,  the  chan- 
 cellor of  England  and  of  the  university.  Le  Neve,  Fasti,  p.  422 ; 
 Strype,  Life  of  Park.  i.  pp.  69,  et  seq:  Eccl.  Mem.  iii.  i.,  p.  80;  Lamb, 
 Collect,  of  Documents,  &c.  p.  113.] 
 
 [3  Dr  Edward  Lee.] 
 
 [*  The  McU-known  Dr  Robert  Barnes,  whose  story  is  related  by 
 Foxe,  Acts  and  Mon.  Vol.  ii.  p.  435,  edit.  1G84.] 
 
 p  Most  probably  one  of  those  secret  missives  from  Rome  which 
 had  been  received  by  some  of  Latimer's  predecessors  in  the  see  of 
 Worcester.  Thus  respecting  the  prior  of  Wych,  Richd.,  suffragan 
 of  Dover,  writes  to  Cromwell :  "  in  his  cofcr  I  fowne  xj  bulles  of  the 
 bischopis  of  Rome."  Letters  on  the  Huppression  of  the  Monasteries, 
 p.  195.] 
 
XIX.]  LATIMER    TO    LOUD    CROMWELL.  379 
 
 bulls;  that  you  may  see  how  closely  in  time  past  the  foreign 
 prelates  did  practise  about  their  prey.  If  a  man  had  leisure 
 to  try  out  who  was  king  in  those  days,  and  what  matters 
 were  in  hand,  perchance  a  man  might  guess  what  manner  a 
 tiling  illud  secretim  quod  nosti  was;  such  cloked  convey- 
 ance they  had. 
 
 Valeat  tua  dominatio  in  salvatore  Christo. 
 
 11.  L.  W. 
 
 Sub  diem  Swijthineum,  [15  July  1537.] 
 
 To  the  right  Jionourable  and  his 
 singular  good  lord,  the  lord 
 iwivy  seal. 
 
 LETTER    XX. 
 Latimer  to  Lord  Cromwell". 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49, 1.  520.    State  Papers,  Vol.  I.  p.  563.] 
 
 SAI.VTEM  in  Christo  j)lurimam.  This  day,  sir,  which  is 
 Saturday,  we  had  finished  (I  trow)  the  rest  of  our  book,  if 
 my  lord  of  Hereford^  had  not  been  diseased,  to  whom  surely 
 we  owe  great  thanks  for  his  great  diligence  in  all  our  pro- 
 ceedings. Upon  Monday  I  think  it  will  be  done  altogether, 
 and  then  my  lord  of  Canterbury  will  send  it  unto  your  lord- 
 ship with  all  speed ;  to  whom  also,  if  anything  be  praiseworthy, 
 hona  pars  laudis  ojJtimo  jure  dehetur.  As  for  myself,  I  can 
 nothing  else  but  pray  God  that  when  it  is  done  it  be  well 
 
 [6  A  letter  from  Cranmer  to  Cromwell  of  precisely  similar  purport 
 fixes  the  "  Saturday  mentioned  here  by  Latimer  to  have  been  July 
 21  1537  The  "book"  alluded  to  is.  The  Godly  and  Pious  Institution 
 of  a  Christian  Man,  printed  by  Berthelet  the  king's  printer,  1537. 
 See  an  interesting  note  by  Jenkyns,  Remains  of  Cranmer,  Vol.  i.  pp. 
 
 187,  et  seq.] 
 
 [V  Edward  Fox:  whose  letter  to  Cromwell  (Stato  Papers,  Vol.  i. 
 pp  555,  et  seq.)  throws  fm-ther  light  on  this  of  Latimer.  Dr  Fox 
 was  almoner  to  King  Hen.  VIIL,  and  much  employed  by  the  sove- 
 reign in  foreign  embassages.  Among  other  services  of  this  nature 
 may  be  mentioned  his  embassy  to  the  protestant  princes  at  Smalcald 
 in  1535.  Godwin,  de  Pra^sul.  p.  494,  edit.  Richardson.  Strype, 
 Eccl.  Mem.  i.  i.,  348,  et  seq.     Tanner,  Biblioth.  Brit.  p.  294.] 
 
380  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 and  sufficiently  done,  so  that  we  shall  not  need  to  have  any 
 more  such  doings.  For  verily,  for  my  part,  I  had  lever  be 
 poor  parson  of  poor  Kinton  again,  than  to  continue  thus 
 bishop  of  Worcester ;  not  for  anything  that  I  have  had  to  do 
 therein,  or  can  do,  but  yet  forsooth  it  is  a  troublous  thing  to 
 agree  upon  a  doctrine  in  things  of  such  controversy,  with 
 judgments  of  such  diversity,  every  man  (I  trust)  meaning 
 ■well,  and  yet  not  all  meaning  one  way.  But  I  doubt  not 
 but  now  in  the  end  we  shall  agree  both  one  with  another, 
 and  all  with  the  truth,  though  some  will  then  marvel.  And 
 yet,  if  there  be  anything  cither  uncertain  or  unpure,  I  have 
 good  hope  that  the  king's  highness  Avill  expurgare  quicquid 
 est  veteris  fermenti ;  at  leastway  give  it  some  note,  that  it 
 may  appear  he  perceiveth  it,  though  he  do  tolerate  it  for  a 
 time,  so  giving  place  for  a  season  to  the  frailty  and  gross 
 capacity  of  his  subjects. 
 
 Sir,  we  be  here  not  without  all  peril ' :  for  beside  that  two 
 hath  died  of  my  keeper's  folks,  out  of  my  gate-house,  three 
 be  yet  there  with  raw  sores ;  and  even  now  master  Novell 
 Cometh  and  telleth  me  that  my  under  cook  is  fallen  sick, 
 and  like  to  be  of  the  plague.  Sed  duodecim  sunt  horoi 
 diei,  et  termini  vitce  sunt  ah  eo  constituti,  qui  non  potest 
 falli;  neque  verius  est  tamen,  quod  nascimur,  quam  quod 
 sumus  morituri. 
 
 As  for  Dr  King's  matter,  I  refer  to  your  knowledge  of 
 justice,  and  to  the  use  of  your  charity ;  but  as  touclihig 
 Defensor  Fidei,  I  think  that  title  due  to  the  king. 
 
 As  for  my  lord  of  Hayles'^,  I  fear  he  will  be  too  cocket 
 now  with  his  great  authority  and  promotion :  his  friends  can 
 jest  upon  such  a  bishop,  that  can  with  complaining  promote, 
 and  would  he  should  complain  more.  But  I  wot  what  I  in- 
 tended, let  them  jest  at  large. 
 
 But  now,  sir,  this  bringcr,  Thomas  Gybson^,  is  a  poor 
 suitor  to  your  lordship,  that  he  may  by  your  favour  have 
 
 [1  Cranmer,  also,  mentions  the  prevalence  of  a  ftital  sickness  at 
 that  time  in  the  metropolis  and  neighbourhood.] 
 
 [2  Stephen  Whalley,  the  last  abbot  of  Hales,  or  Haylcs,  in  Glou- 
 cestershire. He  surrendered  his  monastery  to  the  crown,  24  Dec. 
 1539.     Stevens,  Hist,  of  Ancient  Abbeys,  &;c.  Vol.  ii.  p.  50.] 
 
 [3  The  printer  of  the  first  Concordance  to  the  English  New  Testa- 
 ment, 1534.] 
 
XX.]  LATIMER    TO    LORD    CROMWELL.  381 
 
 the  printing  of  our  book.  He  is  an  honest  poor  man  and 
 will  set  it  forth  in  a  good  letter,  and  sel  it  good  cheap: 
 whereas  others  do  sell  too  dear,  which  doth  let  many  to 
 buy  Dr  Crom^  and  other  my  friends  obtained  of  me  not 
 without  some  importunity,  to  .vrite  unto  you  for  h^ni :  but  I 
 wot  not  what  I  do,  saving  that  I  know  that  you  wot  both 
 what  is  to  be  done,  and  what  may  be  done;  I  nothing  else 
 but  commit  him  to  your  charitable  goodness. 
 [July  21,  1537.]  Yours, 
 
 HUGO  WYGORN, 
 more  hastily  than  wisely. 
 
 To  his  singular  good  lord  Cromwell, 
 the  lord  privy  seal. 
 
 LETTER    XXI. 
 Latimer  to  Lord  CROMWELL^ 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49.  1.  482.] 
 
 Right  honourable  sir,  and  my  singular  good  lord.  Salu- 
 tem  And,  sir,  as  touching  all  matters  in  the  parts  of  this 
 master  Lucy«,  he  himself  shall  be  my  letters  unto  your  good 
 lordship.  Only  I  desire  you  so  to  use  him  as  far  as  may 
 stand  with  right,  that  his  good-will  towards  aU  goodness  may 
 be  encouraged  by  communing  with  you,  and  promoted  by  hear- 
 ing of  you.  There  be  too  few  such  gentleman  m  the  king  s  realm 
 And  he  can  open  to  you  all  together,  as  to  the  priest  of 
 Hampton's^  judgment,  what  proceedings  it  had.  I  would 
 wish  better  judgments  to  be  in  some  of  the  king's  judges,  and 
 
 r4  Dr  Edward  Crome.     See  above,  p.  350.]  , 
 
 [5  The  reference  to  "  Clare  Hall"  and  "  St  John's  College,    Cam- 
 bridee,  would  seem  to  assign  this  letter  to  1537.] 
 
 [6  Either  sir  Thomas  Lucy  of  Charlcote,  Wai-wicksfnre,  or  one  of 
 
 '^'V  pSaily  Hampton-upon-Avon,  or  Bishop's  Hampton,  not  far 
 from  the  residence  of  Mr  Lucy.] 
 
382  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 more  prepense  favour  towards  reformation  of  things  amiss  in 
 religion.  There  be  many  judgments,  and  yet  few  or  none 
 be  brought  to  the  Ordinary's  knowledge,  after  due  form  of 
 the  king's  acts. 
 
 But  now,  sir,  as  for  my  brother  Prior's  matter,  my  lord 
 of  Hereford's',  and  mine  of  Clare  Hall's  matter,  dependeth 
 only  of  your  opportune  and  behoofable  remembrance. 
 
 As  for  St  John's  College,  I  can  say  no  more  but  that  all 
 factions  and  affections  be  not  yet  exiled  out  of  Cambridge : 
 and  yet,  my  good  lord,  extend  your  goodness  thereunto,  for- 
 asmuch as  you  be  their  chancellor^,  that  in  your  time  they 
 be  not  trodden  under  foot. 
 
 As  for  master  Ponnes,  sir,  I  assure  you  I  am  not  so  light 
 of  credence  as  he  pretendeth  me  to  be,  as  I  can  affirm  unto 
 you  with  certain  and  sure  arguments,  as  you  shall  hereafter 
 know  all  together  ah  origine. 
 
 Postridie  Laurentii,  at  Har[t]lebury. 
 [Sep.  6,  1537.] 
 
 H.  LATIMER,  bishop. 
 
 To  the  right  honourable  lord 
 Cromwell,  lord  2)rivy  seal, 
 and  his  singular  good  lord. 
 
 LETTER    XXn. 
 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  4(»,  1.  48C.] 
 
 Salvtem  in  Christo  2)lurimam.  And,  my  singular  good 
 lord,  I  doubt  nothing  but  that  your  good  lordship  wiU  extend 
 
 [I  Dr  Edward  Fox,  the  bishop  of  that  see.  It  ought,  however,  to 
 be  stated  that  in  the  original  it  is  "  Herforde,"  Avhich  if  taken  to  be 
 "  Hertford,"  the  date  of  this  letter  must  be  1538,  for  there  was  no 
 "lord  of  Hertford"  in  Sept.  1537.  Nicolas,  Synopsis  of  Peerage, 
 Vol.  I.  p.  320.] 
 
 [2  The  original  has  "  vice-chancellor,"  but  that  is  a  clerical  error. 
 Lord  Cromwell  succeeded  bishop  Fisher  as  chancellor  of  the  univer- 
 sity of  Cambridge.] 
 
XXII,]  LATIMER    TO    LORD    CROMWELL.  383 
 
 your  goodness  to  that  poor  priest,  sir  Large,  in  my  con- 
 science injured  and  wronged  by  means  of  one  Mr  Clopton^ 
 which  neither  did  hear  him,  nor,  if  he  had,  could  judge  his 
 doctrine ;  but  zealously,  for  lack  of  right  judgment,  stirred 
 the  people  against  him,  as  master  Novell  can  tell  you,  whom 
 I  do  make  my  letters  to  you  at  this  time.  And  thus  I  com- 
 mit good   master    Lucy  to   your   goodness,    and   his   whole 
 
 cause. 
 
 Yours, 
 
 H.  LATIMER, 
 
 AVigorn. 
 
 6  October  [1537],  at  Pershore*  in  his  visitation. 
 
 To  the  right  honourable  and  his 
 singular  good  lord,  lord  privy 
 
 seal. 
 
 LETTER  XXIIL 
 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49, 1.  484.] 
 
 Right  honourable.  Salutem  in  Christo  Jesu.  And,  sir, 
 as  touching  your  request  concerning  your  friend,  master 
 Barker ^  shall  be  accomphshed  and  done;  it  shall  not  stick 
 on  my  behalf.     He  seemeth  a  man,  as  your  lordsliip  doth 
 
 ■  [3  Mr  Wm.  Clopton  of  Clopton,  not  far  from  Stratford  on  Avon. 
 He  was  one  of  the  royal  commissioners  for  ascertaining  the  value  of 
 the  free  chapel  of  Fulbrooke,  in  co.  of  Warwick,  and  seems  to  have 
 been  a  rigid  papist.  Dugdale,  Hist,  of  Warwicks.  pp.  698,  et  seq.  2nd 
 edit.     Valor  Eccles.  Vol.  in.  p.  67.] 
 
 [4  In  Worcestershire,  where  was  a  Benedictine  monastery.  Willisj 
 Hist,  of  Abbies,  Vol.  ii.  p.  260.] 
 
 [5  Anthony  Barker,  warden  of  the  collegiate  chm-ch  of  Stratford 
 on  Avon;  which  office  this  letter  shews  he  obtained  by  the  resignation 
 of  Doctor  John  Bell,  and  at  the  recommendation  of  Cromwell :  that 
 the  "  poor  college  was  not  boundcn  for  the  pension,"  appears  from  the 
 circumstance,  that  at  the  suppression  of  this  college  in  37  Hen.  VHI., 
 
3S4<  LATIMER    TO    LO!!D    CROMWELL.  [lET. 
 
 say,  of  honest  conversation,  and  also  not  without  good  letters. 
 Let  them  both  commune  and  conclude ;  I  shall  confer  the  re- 
 signation once  exhibited  unto  me,  according  to  your  desire. 
 Only  I  require  two  things  upon  your  good  lordship :  the  one, 
 that  the  poor  college  be  not  bounden  for  the  pension;  and  to 
 that  master  Barker  himself  is  agreeable,  for  I  telled  him 
 plainly  my  mind  therein ;  for  it  may  right  Avell  chance  that 
 Mr  doctor  Bell  *  do  outlive  Mr  Barker,  and  then  the  succeeder 
 should  come  in  to  a  warm  office,  to  bo  charged  not  alonely 
 with  fruits  and  tenths,  but  also  with  pension.  The  other,  that 
 your  lordship  would  persuade  master  Barker  to  tarry  upon 
 it,  keep  house  in  it,  preach  at  it  and  about  it,  to  the  reforma- 
 tion of  that  blind  end  of  my  diocese.  For  else  what  are  we 
 the  better  for  either  his  great  literature  or  good  conversation, 
 if  my  diocese  shall  not  taste  and  have  experience  thereof? 
 And  the  houses  (I  trow)  be  toward  ruin  and  decay,  and  the 
 Avhole  town  far  out  of  frame  for  lack  of  residence.  When 
 the  head  is  far  off,  the  body  is  the  worse. 
 
 Thus  I  commit  altogether  to  your  customable  gentleness 
 and  charitable  goodness,  which  is  not  wont  to  regard  more 
 the  wealthy  and  pleasant  living  of  one  body,  than  the  neces- 
 sary relief  of  many  souls. 
 
 As  to  Sir  Large,  your  commandment  shall  be  done,  whose 
 cause,  in  my  mind,  your  lordship  doth  judge  rightly  :  malice 
 to  be  in  one  part,  and  simplicity  in  the  other.  But  God  shall 
 reward  you,  that  will  not  suffer  malice  to  prevail.  Postridie 
 Edwardi  at  Warwick,  visiting  and  busily  alway. 
 
 [Warwick,  14  Oct.  1537.]  Yours, 
 
 IL  LATIMER, 
 
 Bishop  of  AVorcester. 
 
 To  the  right  honourable  the 
 lord  privy  seal,  his  sin- 
 gular good  lord. 
 
 a  pension  of  22?.  a  year  was  still  paid  to  Dr  Boll  out  of  Mr  Barker's 
 own  stipend.  Anthony  Barker  seems  to  have  been,  at  the  time  of  his 
 death,  prebendary  of  Winchestci',  canon  of  Windsor,  and  vicar  of 
 East  Ham.  Dugdale,  Warwicks.  p.  693,  2nd.  edit.  Stiype,  Eccl. 
 Mem.  II.  ii.  267.] 
 
 [1  Dr  John  Bell,  afterwards  the  successor  of  Latimer  in  the  see  of 
 Worcester.     Godwin  do  Pricsul.  p.  409,  edit.  Richardson.] 
 
XXIV.]  LATIMER    TO    LORD    CROMWELL.  o85 
 
 LETTER  XXIV. 
 
 Latimer  to  Lord  Cromwell^ 
 
 [Orig.  State  Pap.  Off.  Crom.  Corr.  Vol.  49,  1.  515.] 
 
 Right  honourable,  salutem  in  Christo  Jesu.  And,  sir, 
 here  is  no  less  joying  and  rejoicing  in  these  parts  for  the 
 birth  of  our  prince^,  whom  we  hungered  so  long,  than  there 
 was,  I  trow,  inter  vicinos,  at  the  birth  of  St  John  Baptist ; 
 as  this  bearer,  master  Evance,  can  tell  you.  God  give  us  all 
 grace  to  yield  due  thanks  to  our  Lord  God,  God  of  England ! 
 for  verily  he  hath  shewed  himself  God  of  England,  or  rather 
 an  English  God,  if  we  consider  and  ponder  well  all  his  pro- 
 ceedino-s  with  us  from  time  to  time.  He  hath  overcome  all 
 our  illness  with  his  exceeding  goodness ;  so  that  we  are  now 
 more  than  compelled  to  serve  him,  seek  his  glory,  promote 
 his  word,  if  the  devil  of  all  devils  be  not  in  us.  We  have 
 now  the  stop  of  vain  trusts,  and  the  stay  of  vain  expectations : 
 let  us  all  pray  for  his  preservation ;  and  I  for  my  part  will 
 wish  that  his  grace  always  have,  and  even  now  from  the  be- 
 ginning, governors,  instructors,  and  officers  of  right  judgments, 
 ne  optimu'in  ingenium  non  optima  educatione  depravetur.  But 
 what  a  great  fool  am  I !  So,  what  devotion  sheweth  many 
 times  but  little  discretion.  And  thus  the  God  of  England  be 
 ever  with  you  in  all  your  proceedings ! 
 
 Yours, 
 
 H.  LATIMER, 
 
 bishop  of  Worcester. 
 The  19th  of  October,  now  at  Hartlebury,  [1537]. 
 
 If  you  would  excite  this  bearer  to  be  more  hearty  against 
 the. abuse  of  imagery,  and  more  forward  to  promote  the 
 verity,  it  might  do  good;  not  that  it  came  of  me,  but  of 
 yourself,  &c. 
 
 To  the  right  honourable  lord 
 privy  seal,  his  singular 
 good  lord. 
 
 [2  Printed  in  tlic  State  Papers,  Vol.  l.  p.  571.]  P  Edward  VI.] 
 
 25 
 
 [latimer,  II. J 
 
386  J-ATIMER    TO    LORD    CKOMWELIj.  [lET. 
 
 LETTER    XXV. 
 
 Latimer  to  Lord  Cromv/ell^. 
 
 [Cotton,  JMS.  Cleop.  E.  IV.  p.  139.] 
 
 Right  honourable,  salutem  in  Christo.  And,  sir,  wlien 
 I  was  with  your  lordship  last,  you  were  desirous  to  know 
 where  you  might  have  good  monks.  I  told  you  of  two  with 
 my  lord  of  Westminster ;  I  could  not  then  name  them  to  you, 
 but  now  1  can :  the  one  is  called  Gorton,  the  other  Clarke- ; 
 both  bachelors  of  divinity,  well  learned,  of  right  judgment, 
 of  very  honest  name.  The  prior  of  Coventry  ^  as  I  hear  say, 
 is  dead.  The  matter  is  somewhat  entered  with  the  king's 
 grace,  and  like  to  go  forward,  if  you  put  thereto  your  helping 
 hand.  I  doubt  not  but  my  brother  abbot  of  Westminster,  as 
 ill  as  he  might  spare  them,  yet  will  forego  them,  for  such  a 
 purpose ;  but  much  the  rather  if  he  perceive  your  pleasure 
 therein. 
 
 I  would  have  waited  upon  your  lordship  myself,  as  my 
 duty  had  been ;  but  surely,  sir,  I  do  what  I  can  to  enable 
 myself  to  stand  in  the  pulpit  upon  Tuesday.  I  am  in  a  faint 
 weariness  over  all  my  body,  but  chiefly  in  the  small  of  my 
 back :  but  I  have  a  good  nurse,  good  mistress  Statham^  which, 
 seeing  what  case  I  was  in,  hath  fetched  me  home  to  her  own 
 house,  and  doth  pymper  me  up  with  all  diligence :  for  I  fear 
 a  consumption.  But  it  maketh  little  matter  for  me.  I  pray 
 God  preserve  your  lordsliip  long  in  health  to  all  such  good 
 
 \}  This  letter  is  printed  in  Nichols,  Hist,  of  Leicestershire,  Vol.  irr. 
 p.  r066;  and  among  the  Letters  connected  with  the  sui^pression  of  the 
 monasteries,  pp.  147  ct  seq.] 
 
 [2  Probably  father  Richard  Gorton,  a  Benedictine,  who  commenced 
 B.D.  at  Oxford,  Feb.  27,  1527,  and  D.D.  in  July  1539.  A  father 
 John  Gierke  was  admitted  D.D.  at  the  same  time.  Wood,  Fasti, 
 Vol.  I.  pp.  77,  109,  edit.  Bliss.] 
 
 [3  Thomas  Weford.  As  his  successor,  Thomas  Gamsele  or  Kamps- 
 well,  had  the  temporalities  of  the  monastery  restored  to  him,  March 
 21,  1538,  the  date  of  this  letter  is  thus  fixed.  Stevens,  Hist,  of  Ancient 
 Abbies,  &c.  Vol.  i.  p.  233 ;  Rjmier,  Feeder,  xiv.  p.  586.] 
 
 \}  Archbishop  Cranmei*,  in  a  letter  to  lord  Gromwell,  MTitcs :  "  I 
 heartily  require  yom-  lordship  to  bo  good  lord  unto  Master  Statliam 
 and  Mistress  Statham  my  lord  of  Worcester  his  nurse."  Rem.  of 
 Cranm.  edit.  Jenkyns,  Vol.  i.  p.  256.] 
 
XXV.]  LATIMER    TO    LORD    CROMWELL.  387. 
 
 purposes  as  God  hath  ordained  you  to !    In  master  Statham's 
 
 house. 
 
 H.  LATIMER, 
 
 Wisrorn. 
 8th  of  November,  [1537]. 
 
 LETTER  XXVI. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  OfF.     Crom.  Corr.  Vol.  49, 1.  495.] 
 
 Right  honourable,  salutem.  And,  sir,  I  am  so  malapert, 
 savins;  that  your  goodness  towards  me  maketh  me  bold,  I 
 should  have  remembered  your  lordship  of  Gorton  and  Clarke ^ 
 the  two  monks  of  Westminster,  as  concerning  Coventry,  but  I 
 had  forgotten  it ;  and  nevertheless  I  trust  it  needeth  not. 
 
 As  for  master  Haynes^  [he]  thinketh  to  keep  the  Wednes- 
 day himself,  so  that  I  shall  not  need  to  advertise  my  brother 
 prior"  of  that;  but  I  would  be  glad  that  he  had  a  Sunday,  to 
 the  intent  that  the  Idng's  grace  might  taste  what  he  can  do, 
 if  it  were  so  seen  to  your  good  lordship  ;  and  then  I  Avould 
 know  what  Sunday. 
 
 This  bearer,  master  Acton^  my  godsib  and  friend,  hath 
 something  to  say  to  your  lordship.  He  is  faithful  and  hearty 
 in  all  good  causes,  no  man  more  ready  to  serve  God  and  the 
 king,  and  your  lordsliip's  hearty  lover  to  his  power.  I  com- 
 mit both  him  and  his  cause  to  your  accustomable  goodness, 
 and  you  and  yours  to  God's  goodness. 
 
 [5  See  preceding  Letter.] 
 
 [6  Most  probably  Simon  Haynes,  president  of  Queens'  College  in 
 Cambridge,  canon  of  Windsor,  and  afterwards  dean  of  Exeter.  Wood, 
 Fasti,  Vol.  I.  p.  71,  edit.  Bliss ;  Strj-pe,  Eccl.  Mem.  i.  i.  pp.  543  et, 
 seq.  Oxf. ;  Le  Neve,  Fasti,  pp.  86,  382,  429.] 
 
 [7  Prior  of  Worcester.     See  above,  p.  371.] 
 
 [8  Probably  Mr  Richard  Acton,  of  Sutton  Park,  in  the  parish  of 
 Tenbury,  Worcestershire ;  for  that  gentleman  was  married  to  a  niece 
 of  Humphi-y  Monmouth,  an  alderman  of  London,  and  a  great  friend 
 of  Latimer.  Strype,  Eccl.  Mem.  i.  i.  p.  562,  ii.  p.  371,  Oxf. ;  Nash, 
 Hist,  of  Worcesters.  n.  p.  418.] 
 
 25—2 
 
S8S  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 There  is  one  Anthony  Throgmorton\  servant  (as  they  say) 
 to  master  Pole,  cardinal :  if  he  be  the  king's  true  subject,  well 
 and  taill;  if  not,  I  Avould  master  Robert  Acton ^,  the  king's  true 
 and  faithful  subject  and  servant,  had  his  thing  at  Wynchc, 
 for  it  lieth  very  commodiously  for  him  ;  and  then,  as  he  is 
 always  willing,  so  he  should  be  more  able  to  do  his  grace 
 service.      Thus  I  run  riot,  but  presuming  of  your  goodness. 
 
 If  Frere  Ganlyne  have  suffered  condignly  for  his  misbe- 
 haviour, I  doubt  not  but,  when  you  see  your  time,  you  will 
 extend  your  charity  unto  him,  with  some  injunctions  to  do 
 better. 
 
 Your  lordship's  own, 
 
 H.  LATIMER, 
 
 [1537.]  Wigorn. 
 
 To  the  right  honourable  his  sin- 
 gular good  lord  Cromwell, 
 the  lord  j)r ivy  seal. 
 
 LETTER  XXVII. 
 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off".     Crom.  Corr.  Vol.  49,  1.  509.] 
 
 Salvtem  in  Christo  plurimam.  Alack,  my  singular  good 
 lord,  saving  that  I  have  experience  of  your  benign  goodness, 
 that  you  can  be  omnia  omnibus,  to  do  all  men  good,  I  might 
 be  irk  of  my  own  importunity.  As  for  this  letter  inclosed,  it 
 shall  speak  for  itself,  and  be  heard  as  God  shall  work  with 
 your  ready  goodness.  When  I  moved  the  king's  grace  in  the 
 cause,  his  highness  did  favourably  hear  mc,  &c. 
 
 [1  The  brother  of  Michael  Throgmorton,  Avho  was  known  to  bo 
 "Master  Pole's"  servant;  and  who  having  been  gained  over  by  the 
 agents  of  Henry  VIII.  was  employed  as  a  spy  upon  the  cardinal. 
 These  persons  were  sons  of  Sir  Robert  Throgmorton,  of  Coughton, 
 Warwickshire.  Dugdale,  Warwicks.  pp.  750  et  seq.  2nd  edit. ;  Nicolas, 
 Tcstam.  Votust.  p.  5G1 ;  Herbert,  Life  of  lien.  VIII.  pp.  488  et  seq.] 
 
 [2  Second  son  of  Mr  Richard  Acton,  above-mentioned,  afterwards 
 Sir  Robert  Acton,  of  Elmley  Lovet,  Worcestershire.  Nash,  Hist,  of 
 Worccstcrs.  Vol.  l  p.  378. J 
 
XXVII.]  LATIMER    TO    LORD    CROMWELL.  S8flf 
 
 As  for  the  Coventry  matter'',  master  Acton  and  master 
 Novell's  matters,  and  all  other  my  further  suits,  I  commit  to 
 your  approved  wisdom,  high  discretion,  and  charitable  goodness, 
 
 Mr  doctor  Barns  hath  preached  here  with  me  at  Hartle- 
 bury,  and  at  my  request  at  Winchester,  and  also  at  Evesham. 
 Surely  he  is  alone  in  handling  a  piece  of  scripture,  and  in 
 setting  forth  of  Christ  he  hath  no  fellow.  I  would  wish  that 
 the  king's  grace  might  once  hear  him :  but,  I  pray  you,  let 
 him  tell  you  how'two  monks  hath  preached  alate  in  Evesham  "*: 
 I  wist  you  will  hearken  to  them  and  look  upon  them ;  for 
 though  they  be  exempt  from  me,  yet  they  be  not  exempt 
 from  your  lordship.  I  pray  God  amend  them,  or  else  I  fear 
 they  be  exempt  from  the  flock  of  Christ,  very  true  monks ; 
 that  is  to  say,  pseudo-prophets  and  false  christian  men,  per- 
 verters  of  scripture ;  sly,  wily,  disohedientiaries  to  all  good 
 orders ;  ever  starting  up,  as  they  dare,  to  do  hurt. 
 
 Yours, 
 
 H.  LATIMER, 
 
 W. 
 
 This  Christmas  Day  [1537]. 
 To  the  right  honourable  lord 
 
 privy    seal,    his    singular 
 
 good  lord. 
 
 LETTER  XXVIIL 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.     Crom.  Corr.  Vol.  49,  1.  SOO.] 
 
 Right  honourable,  and  my  very  good  lord,  salutem  in 
 Domino.  And,  sir,  this  bearer  is  an  honest  poor  gentleman, 
 whose  chance  hath  been  to  travel  much  in  Wales  and  in  the 
 borders  of  the  same,  as  in  the  diocese  of  Landaff  and  other 
 where ;  and  by  the  reason  of  the  same  hath  perceived  some 
 
 [3  The  "  Coventry  matter"  being  mentioned  as  still  unsettled 
 points  to  1537  as  the  date  of  this  letter.] 
 
 [4  A  famous  monastery  of  Benedictine  monks,  in  Worcestershire. 
 The  monastery  was  surrendered  to  the  crown  in  Novemher,  1539. 
 Stevens,  Hist,  of  Ancient  Abbies,  &c.  Vol.  i.  pp.  459  et  seq.] 
 
890  LATIMER    TO    LORD    CROMWELL.  [leT. 
 
 thing  seeming  to  him  not  well,  which  he  of  a  good  zeal  that 
 he  hath,  and  in  discharging  of  his  bounden  duty,  would  be 
 glad  to  disclose  unto  your  lordship,  for  reformation  of  the 
 same,  with  such  expedition  as  should  be  thought  unto  your 
 lordship  convenient.  He  is  my  servant,  though  much  away 
 from  me  by  occasion  of  his  own  business ;  but  now  returning 
 to  mo,  required  my  letters,  whereby  he  might  the  sooner  ap- 
 proach to  your  lordship's  speech.  Thus  I  commit  both  him 
 and  his  cause  to  your  lordship's  goodness,  dnd  your  lordship 
 with  all  yours  to  the  goodness  of  God. 
 
 II.  L. 
 
 Wigorn. 
 
 Postridie  natalis  Chris.  [26  Dec.  1537  ?] 
 Hartl[ebury] 
 
 To  the  honourable  the  lord  privy 
 seal,  his  singidar  good  lord. 
 
 LETTER    XXIX. 
 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  OiF.     Ciom.  Corr.  Vol.  49.  1.  516.] 
 
 Right  honourable,  salutem.  And,  sir,  this  bearer,  Mr 
 Butler  ^  of  Droitwich,  one  of  the  commissioners,  hath  to  certify 
 your  lordship  of  the  misbehaviour  of  a  certain  priest  in  the 
 commotion  time^.  Sed  reus  ille  nunc  non  comparet :  but  yet 
 I  would  your  lordship  would  allow  this  man's  diligence,  both 
 in  that  and  other  things  more ;  for  though  he  do  but  his 
 duty  to  serve  the  king's  grace  truly,  yet  your  allowance  of 
 the  same  cannot  be  in  vain.  The  man  is  honestly  reputed  in 
 his  country,  and  witnessed  for  one  that  hath  done  the  king's 
 grace  good  service  in  many  his  grace's  affairs,  many  times. 
 If  your  good  lordship  do  hear  him  honestly  in  his  honest 
 suits,  I  think  you  shall  not  bestow  your  so  doing  unworthily. 
 He  can  tell  your  lordship  of  that  unpriestly  priest,  whose 
 
 [1  The  name  of  Butler  occurs  among  those  of  the  "  gentlemen  of 
 worth,"  then  residing  in  Droitwich.  Nash,  Hist,  of  Worcesters. 
 Vol.  1.  p.  303.] 
 
 [^  "  The  Pilgrimage  of  Grace,"  so  culled.     Sec  Vol.  i.  pp.  25,  29.] 
 
XXIX.]  LATIMER    TO    LORD    CROMWELL."  S9l 
 
 damsel  was  brought  to  bed  alate,  not  without  offence  of  many  ; 
 and  of  another  priest  also,  as  lewd  as  he,  of  the  same  town, 
 which  hath  defiled  a  young  girl  alate,  of  thirteen  years  of  age, 
 and  burnt  her  almost  to  death.  O  unholy  and  also  unchaste 
 chastity,  which  is  preferred  in  a  christian  realm  to  chaste  and 
 holy  matrimony ! 
 
 I  pray  you,  my  good  lord,  pardon  me  that  I  do  write 
 unto  you  so  unadvisedly,  for  I  am  light-headed  for  lack  of 
 sleep;  not  that  I  can  sleep  and  will  not,  but  that  I  would 
 sleep  and  cannot ;  but  all  as  doth  please  Almighty  God,  to 
 whom  I  commit  your  good  lordship :  but  too  I  cannot  forget 
 my  nurse,  to  bring  her  to  your  good  remembrance,  with  all 
 opportunity,  et  Nevellus  prcesens  suspirat  benignitatem  tuam^ 
 [1537  ?] 
 
 H.  L. 
 
 To  the  right  honow^ahle  lord 
 Cromwell,  the  lord  j^rivg 
 seal,  his  very  good  lord. 
 
 Wigorn. 
 
 LETTER  XXX. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49, 1.  518.] 
 
 Salutem  in  Christo  plurimam.  And,  sir,  if  it  be  your 
 pleasure,  as  it  is,  that  I  shall  play  the  fool  after  my  customa- 
 ble manner  when  Forest^  shall  suffer,  I  would  wish  that  my 
 
 [3  A  letter  from  archbishop  Cranmer  to  lord  Cromwell,  dated 
 April  6,  1538,  intimates  that  it  had  just  then  been  resolved  upon  "  to 
 proceed  against  Forest  according  to  the  order  of  the  law;"  and  this 
 letter  shews  that  the  friar  was  under  sentence  of  death  at  the  time 
 it  was  written.  These  circumstances  fix  the  date  of  the  Letter.  Re- 
 specting Forest  himself,  a  panegp'ical  accoimt  of  him  is  given  by 
 Bouchier  and  by  Wood,  which  is  copied  by  the  compiler  (Pulton) 
 of  the  Antiquities  of  the  English  Franciscans.  But  Bmnet  gives 
 reasons  for  regarding  friar  Forest  as  but  an  indifferent  kind  of  person, 
 both  as  respects  learning  and  morals.  It  is  probable,  however,  that  tho 
 denial  of  the  royal  supremacy  by  Forest  would  have  been  sufiicient  to 
 have  secured  his  execution,  even  if  he  had  been  that  paragon  of  ex- 
 ceilcncG  which  his  partisans  would  make  him  out  to  have  been.  Cran- 
 
S92  LATIMER    TO    LOBD    CROMWELL.  [lET. 
 
 stage  stood  near  unto  Forest ;  for  I  Tvould  endeavour  myself  so 
 to  content  the  people  that  therewith  I  might  also  convert 
 Forest,  God  so  helping,  or  rather  altogether  working  :  where- 
 fore I  would  that  he  should  hear  what  I  shall  say^ ,  si  forte, 
 etc.  Forest,  as  I  hear,  is  not  duly  accompanied  in  Newgate,, 
 for  his  amendmenf^,  with  the  White  Friars^  of  Doncaster,  and 
 monks  of  the  Charter-house*,  in  a  fit  chamber,  more  like  to 
 indurate  than  to  molhfy :  whether  through  the  fault  of  the 
 sheriff  or  of  the  jailer,  or  both,  no  man  could  sooner  discern 
 than  your  lordship.  Some  think  he  is  rather  comforted  in 
 his  way  than  discouraged ;  some  think  he  is  allowed  both  to 
 hear  mass  and  also  to  receive  the  sacrament ;  which  if  it  be 
 so,  it  is  enough  to  confirm  him  in  his  obstinacy,  as  though  he 
 were  to  suffer  for  a  just  cause :  these  things  would  be  tried, 
 ut  retegantur  ex  niultis  cordihus  cogitationes.  It  is  to  be 
 feared  that  some  instilled  into  him,  that  though  he  had  perse- 
 vered in  his  abjuration,  yet  he  should  have  suffered  after- 
 
 mer,  Remains,  i.  239,  edit,  by  Jenkyns ;  Bouchier,  De  Martyrio  Fratr. 
 Ordin.  Minor.  &c.  pp.  24  et  seq. ;  Wood,  Athen.  Oxon.  i.  107  et  seq. ; 
 Burnet,  Hist.  Refor.  Vol.  i.  p.  647,  Oxf.  1816  ;  Antiq.  of  Engl.  Francis, 
 pp.  241  et  seq.] 
 
 [1  "At  his  commyng  to  the  place  of  execution,  there  was  prepared 
 a  pulpit,  whei'e  a  right  reverend  father  in  God,  and  a  renowned  and 
 famous  clerk,  the  bishop  of  Worcester,  called  Hugh  Latimer,  declared 
 to  him  his  errors,  and  openly  and  manifestly  by  the  scripture  of  God 
 confuted  them,  and  with  many  and  godly  exhortacions  moved  him  to 
 repentance."     Hall,  Chronicle,  p.  826,  edited  by  Ellis.] 
 
 [2  Holinshed  observes  that  Forest,  "upon  his  submission,  having 
 more  liberty  than  before  he  had  to  talk  with  whom  he  would,  and 
 Others  having  liberty  to  talk  with  him,  he  M'as  incensed  by  some  such 
 as  had  conference  with  him,  that  when  his  formal  abjuration  was  sent 
 to  him  to  read  and  peruse  he  utterly  refused  it,  and  obstinately  stood 
 in  all  his  heresies  and  treasons."  in.  p.  945.] 
 
 [3  The  White  Friars  of  Doncaster  were  divided  in  their  opinions, 
 some  favouring  the  reformation,  and  some  opposing  the  measures  of 
 Henry  VIII.  Cooke,  the  last  prior  of  this  house,  was  suspected  of 
 being  concerned  in  the  Pilgrimage  of  Grace.  He  and  six  of  the  friars 
 surrendered  the  monastery,  on  the  13th  Nov.  1538,  but  Cooke  was 
 afterwards  executed  at  Tyburn.  Burnet,  Hist,  of  Refor.  Vol.  i.  part 
 ii.  p.  226,  Oxf.  1816;  Hunter,  Hist,  of  South  Yorks.  Vol.  i.  pp.  17  et 
 seq.] 
 
 [*  The  names  of  ten  Carthusians,  who  were  at  that  time  im- 
 prisoned in  Newgate,  are  given  by  Chauncey,  Innocentia  et  Cou- 
 £tantia,  Victrix,  p.  98,  Wirceb.  1608,] 
 
3CXX.]  LATIMER    TO    LORD    CROMWELL.  393 
 
 ward  for  treason :  and  so  by  that  occasion  he  might  have 
 been  induced  to  refuse  his  abjuration.  If  he  would  yet  with 
 heart  return  to  his  abjuration,  I  would  wish  his  pardon  ;  such 
 is  my  foolishness.  I  thank  your  good  lordship  for  Gloucester-', 
 desiring  the  continuance  of  your  goodness  to  master  Novell : 
 for  I  doubt  not  but  that  you  will  of  yourself  remember  my 
 nurse.     Thus  I  can  not  but  be  bold  Avith  your  lordship. 
 
 It  were  good  you  would  sometimes  send  for  masters  of 
 colleges  in  Cambridge  and  Oxford,  with  their  statutes ;  and 
 if  the  statutes  be  not  good  and  to  the  furtherance  of  good 
 letters,  change  them.  If  the  masters  be  not  good,  but 
 honourers  of  drawlatches,  change  them. 
 
 H.  L.  Wio'orn. 
 
 18  Ma[y.  1538.] 
 
 To  the  right  honourable  lord 
 j)rivy  seal,  Ms  singular 
 good  lord. 
 
 o 
 
 LETTER    XXXI. 
 Latimer  to  Lord  Cromwell^ 
 
 [Orig.  State  Pap.  Off.     Crom.  Corr.  Vol.  49. 1.  513.] 
 
 HiGHT    honourable,    saluteni    in   eo   qui    unus   salvare 
 jpotest.    And,  sir,  I  was  minded  to  have  been  a  suitor  to  your 
 
 [5  Possibly  referring  to  the  interest  Cromwell  took  in  providing 
 for  a  school  at  Gloucester.  Or  it  may  be  to  the  act,  27  Hen.  VIII., 
 which  had  been  passed  for  rebuilding  part  of  the  city  of  Gloucester, 
 and  which  had  a  good  effect  on  the  prosperity  of  the  city.  Rudder, 
 Hist,  of  Gloucest.  p.  83.] 
 
 [6  The  suit  of  which  this  letter  states  Mr  Nevell  made  "  himself 
 sure  "  and  so  "  got  the  widow,"  was  for  the  lands  &c.  formerly  belong- 
 ing to  the  Friary  of  St  Augustine,  in  Droitwich.  This  we  learn  from 
 a  letter  dated  May  23,  1538,  (Sir  John  Russell  being  mentioned  in  it 
 as  the  sheriff  of  Worcestershire,)  and  which  speaks  of  Mr  Nevell's  in- 
 tended marriage,  in  case  he  obtained  his  suit.  The  mentioning  also 
 of  "  our  great  Sibyll "  and  her  "'  old  sister  of  Walsingham,"  indicates 
 that  those  images  had  not  yet  been  disposed  of ;  though  they,  with 
 others,  were  burnt  at  Chelsea,  in  the  autumn  of  1538.  The  "demesnes 
 of  Bordslay  "  too  were  evidently  on  the  point  of  passing  out  of  the 
 
SO-^  LATIMER    TO    LORD    CROMWELL*  [lET* 
 
 lordship,  seeing  I  cannot  attain  to  the  use  of  my  park  at 
 Allchurch,  for  my  preferment  to  some  good  part  of  the  de- 
 mesne of  Berslay,  for  my  money,  which  is  even  at  hand,  to 
 rehef  of  my  great  need  to  such  things.  For  I  trow  no  man, 
 having  the  name  of  so  many  things,  hath  the  use  of  so  few 
 as  I,  handled  indeed  lilie  a  ward.  But  now,  hearing  that 
 this  bearer,  Mr  Evance^  hath  begun  and  entered  into  the 
 same  suit  beforehand  with  your  lordship,  and  is  put  in  comfort 
 of  the  same  to  be  furthered  therein,  as  I  perceive  by  a  letter 
 come  to  him  alate,  I  leave  my  purpose  to  begin  for  myself, 
 and  wish  good  success  to  his  beginning ;  very  loth  to  hinder 
 or  lett  any  man's  suit  begun.  And  surely,  sir,  I  suppose  you 
 shall  bestow  it  right  well  upon  him ;  for  I  suppose  him  to  be 
 a  witty  and  a  poUtic  man,  both  active  and  expert  in  things  to 
 be  done,  and  no  less  prompt  and  ready  than  many  ways  able 
 to  do  you  service  in  your  affairs.  Now,  sir,  the  more  you 
 incline  your  goodness  to  further  him  in  this  his  suit,  the  more 
 able  he  shall  be  to  do  you  service  from  time  to  time,  as  you 
 shall  call  upon  him.  And  though  this  you  know  to  be  true 
 much  better  than  I,  without  my  relation,  yet  I  trust  you  will 
 not  mislike  nor  ill  expound,  but  take  in  good  part,  this  my 
 writing ;  forasmuch  as  I  must  needs,  being  desired,  something 
 write,  though  never  so  foolishly,  after  my  accustomed  manner. 
 And  you  have  been  so  good,  and  hath  shewed  your  goodness 
 so  largely  unto  me,  that  many  men  doth  think  that  my  poor 
 remembrance  with  a  w^ord  or  two  unto  your  lordship  should 
 further  their  causes  with  you.  But  yet  methink  you  smile 
 at  one  thing,  that  I,  a  man  of  so  little  policy,  so  httle  ex- 
 perience and  activity,  so  little  wit  and  wisdom,  would  take 
 upon  me  to  judge  another  man  politic  and  expert,  active, 
 witty  and  wise.  Well,  sir,  if  I  have  done  but  only  that  made 
 you  to  smile,  to  the  refreshing  of  your  mind  in  the  midst  of 
 your  matters,  I  have  not  done  nothing  :  and  the  rest  I  commit 
 
 hands  of  their  old  possessors,  an  event  which  occuiTod  in  July  1538. 
 Letters  on  the  Suppr.  of  the  Monasteries,  pp.  194.  et  seq. ;  Holinshed, 
 m.  p.  945 ;  Rymer,  xiv.  p.  608 ;  Nash,  Hist,  of  Worcesters.  n.  pp.  406' 
 et  seq.] 
 
 [1  Probably  Thomas  Evance,  one  of  the  royal  commissioners  for 
 valuing  the  first-fruits  in  that  part  of  the  diocese  of  Hereford,  which 
 belonged  to  Worcestershire.  The  demesne  of  Bordesley  vins  not 
 granted  to  him,  but  to  Andrew,  lord  Windsor.  Valor  Eccles.  in.  p.' 
 277  ;  Nash,  Hist,  of  Worcesters.  ubi  supr. ;  Tanner,  Notitia,  p.  G22.]  ' 
 
XXXI.]  -tATlMER    TO    LOUD    CROMWELL.  395 
 
 to  your  acciistomablo  goodness,  with  the  suit  of  my  nurse,  which 
 I  am  certain  you  will  remember  with  all  opportunity.  And 
 master  NevelP,  making  himself  sure  of  his  suit,  hath  got  the 
 widow,  trusting  surely  in  your  lordship's  goodness  for  the 
 performance  of  the  same,  not  without  pledging  of  my  poor 
 honesty  m  the  same  behalf. 
 
 -I  trust  your  lordship  will  bestow  our  great  SibylP  to 
 some  o-ood  purpose,  ut  2)ereat  memoria  cum  sonitu.  Sh^ 
 hath  been  the  devil's  instrument  to  bring  many  (I  fear)  to 
 eternal  fire :  now  she  herself,  with  her  old  sister  of  Walsing- 
 hamS  her  young  sister  of  Ipswich^  with  their  other  two 
 sisters  of  Doncaster  and  Penrice^  would  make  a  jolly  muster 
 in  Smithfield ;  they  would  not  be  all  day  in  burning. 
 
 Thus  God  be  with  you  and  perscrve  you  long  to  such 
 good  purposes,  that  the  hving  God  may  be  duly  known  in  his 
 spirit  and  verity ! 
 
 H.  L.  Wigorn. 
 
 13  Junii,  [1538].     At  Hartlebury. 
 
 To  the  right  honourable  lord 
 Cronnuell,  the  lord  privy 
 seal,  and  his  singular 
 good  lord. 
 
 [2  The  following  extract  from  the  letter  above-mentioned,  from 
 Richard,  suffragan  of  Dover,  to  Cromwell,  will  explain  the  allusion  to 
 Mr  Nevell's  success  with  "the  widow:"  "Toucheing  Wheych  .  .  .  their 
 he  iij  labm*  for  yt,  that  ys  su-  John  Russell  schreyve  of  Wisitorschere, 
 he  ys  cum  to  London  to  sewe  for  yt.,  Mr  Pye ;  and  Mr  Newell,  ser- 
 vant with  my  lorde  of  Wisitor,  ffor  whom  at  the  desyar  of  my  lorde 
 of  Wisitor  I  spake  to  your  lordscipe,  for  and  excepte  he  have  yt  I 
 thinke  he  schall  lese  a  mariage  of  xl  markys  by  yero."  It  would  seem 
 however,  that  Mr  Novell  did  not  "  lese  "  the  marriage ;  albeit  he  lost 
 the  suit,  as  the  next  letter  but  one  shews.] 
 
 [3  The  image  of  our  "  lady  of  Worcester,"  which,  when  stripped, 
 tfirned  out  to  be  the  statue  of  some  bishop.  Herbert's  Life  of  Hen. 
 Vni.,  p.  496.] 
 
 [■t  See  Vol.  I.  p.  474.] 
 
 [5  A  marvellous  story  respecting  the  virtue  derived  from  a  pil- 
 grimage to  this  image  is  related  by  Sir  Thomas  Move,  Works, 
 p.  137.] 
 
 [G  Pcnrice  is  a  village  in  Glamorganshire,  not  far  from  Swansea. 
 Leland  speaks  of  "  Penrise  village  where  the  pilgrimage  was."  Itine- 
 rary, Vol.  IV.  p.  23.] 
 
o96  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 LETTER    XXXir. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.     Crom.  Corr.  Vol.  49, 1.  506.] 
 
 Eight  honourable,  salutem.  And,  sir,  by  this  bill  in- 
 closed' your  lordship  can  perceive  something,  how  the  world 
 doth  wag  with  Warwick  college^.  I  advertised  master  Watt- 
 wood^,  speaking  with  him  at  London,  to  hasten  himself  home- 
 ward for  sparing  of  expenses,  and  to  refer  their  whole  suit 
 to  your  good  remembrance  ;  but  the  man,  belike,  doth  delight 
 to  lie  at  London  upon  the  college  cost,  caring  neither  for 
 statutes,  nor  yet  injunctions,  bearing  him  bold  (I  trow)  of 
 some  authority  from  your  lordship,  not  considering  that  his 
 authority  is  to  see  the  statutes  kept,  and  not  to  break 
 them.  I  pray  you,  be  good  lord  to  the  poor  college :  so 
 poor,  that  in  good  sooth  I  took  not  my  customable  procu- 
 rations of  them  in  my  visitation.  And  whereas  I  enjoined 
 them  a  lecture  of  scripture,  I  am  fain  to  reward  the  reader 
 myself,  for  anything  that  doth  come  from  them :  verum  id 
 curat  jJopulus  scilicet\  JNIaster  Wattwood  careth  greatly 
 for  it.  And  Avhere  the  treasure-house  sliould  have  three 
 sundry  keys,  both  by  their  statutes  and  also  my  injunctions, 
 
 [1  The  bill  here  mentioned  accompanies  the  original  letter.  It  is 
 dated  on  the  13th  of  June,  in  the  30th  year  of  the  reign  of  king 
 Henry  VIII.  [1538],  and  is  in  the  names  of  John  Carbanell,  dean, 
 John  Fyshcr,  canon,  and  David  Vaughan,  canon,  complaining  of  Mr 
 Wetwood  for  doing  many  acts  contrary  to  their  statutes,  and  in 
 breaking  the  lord  bishop's  injunctions.] 
 
 [2  The  collegiate  chm-ch  of  St  Mary.  Henry  de  Newburgh,  first 
 earl  of  Warwick,  projected  the  design  of  making  this  church  collegiate; 
 but  he  dying,  his  intention  was  carried  into  effect  by  his  son  Roger,  the 
 second  earl,  who  finished  the  church  in  1123,  and  established  in  it  a 
 dean  and  secular  canons.  At  the  time  of  the  dissolution  of  it,  there 
 were  a  dean,  five  canons,  ten  priest  vicars,  and  six  choristers,  who,  at 
 the  survey  in  26  Hen.  VIII.  had  possessions  of  the"  yearly  value  of 
 £33i.  2s.  3d.  These  were  all  granted,  37  Hen.  VIII.,  by  the  crown 
 to  the  burgesses  of  Warwick.  Dugdale,  Hist,  of  Warw.  pp.  428  et 
 seq.  2nd  edit.] 
 
 [3  One  of  the  canons  of  the  collegiate  church  of  St  Mary,  at 
 Warwick.     Dugdale,  p.  433.] 
 
 [i  Ter,  Andr.  i.  2,  14.] 
 
XXXII.]  LATIMEK    TO    LORD    CUOMWELL.  S97 
 
 to  which  both  they  be  all  sworn,  he  looketh  upon  him  alto- 
 gether as  pleaseth  himself.  Sir,  seeing  the  king's  grace  hath 
 their  chief  jewel  that  they  had,  they  being  so  poor  them- 
 selves, his  highness  should  do  graciously  to  remember  them 
 with  some  piece  of  some  broken  abbey,  or  else  I  fear  they 
 will  grow  shortly  to  nought ;  for,  as  I  hear,  the  vicars  and 
 other  ministers  sing  and  say  unwaged.  But  your  approved 
 wisdom  can  consider  better  than  I  what  is  to  be  done  lierem, 
 and  so  God  prosper  you  with  good  remembrance  of  mistress 
 
 Statham's  suit. 
 
 H.  L.  Wigorn. 
 
 17  Junii,  [1538.] 
 
 At  Hartlebury,  short-winded. 
 
 To  the  right  honourable  lord 
 Cromwell,  the  lord  privy 
 seal,  and  his  very  yood 
 lord. 
 
 LETTER    XXXIII. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49. 1.  504.] 
 
 Ah  !  my  good  lord  privy  seal,  what  should  I  say  ?  Quum 
 tuo  solius  verbo  laxabam  rete,  et  nunc  tandem  res  rediit  in 
 ignominiam  meam ;  with  an  honest  gentlewoman  my  poor 
 honesty  I  pledged,  which  is  now  distained,  and  my  poor 
 credence,  the  greatest  treasure  that  I  have,  not  a  httle  mi- 
 nished  :  for  that  in  Durtwych  and  here  about  the  same  we 
 be  fallen  into  the  dirt,  and  be  all-to  dirtied,  even  up  to  the 
 cars;  we  be  jeered,  mocked  and  laughed  to  scorn,  ut  qui 
 ccepimus  cedificare,  neque  consummare  jyotuimus.  A  wily  Py 
 hath  wihly  gone  between  us  and  home,  when  we  thought 
 nothing  less,  but,  as  good  simple  souls,  made  all  cocksure.  In 
 good  faith  I  would  wish  to  Mr  Py'  as  good  a  thing  as  it,  and 
 better  too;  but  not  so,  and  after  that  manner,  to  the  defeating 
 
 [5  The  lands  belonging  to  the  friaiy  of  St  Augustine  at  Droitwich, 
 ■were  "-vanted  to  :\Ir  John  Pyc.     Tanner's  Notitia,  p.  G26.] 
 
398  LATIMER    TO    LOKD    CROMWKLL.  [ 
 
 LET. 
 
 of  a  suit  begun  and  near  hand  obtained ;  which  if  I  had  sus-J 
 pected,  I  could  perchance  have  prevented,  saving  that  I  would 
 not  shew  myself  to  mistrust  your  pretence  nor  to  have  either 
 in  doubt  or  fear  your  enterprise.  But  it  is  now  too  late  to 
 call  yesterday  again,  and  to  go  about  to  undo  that  that  is 
 done.  For  master  Py  doth  say  that  the  king  hath  given  it 
 him.  I  pray  God  much  good  might  it  do  him ;  for  I  will  no 
 longer  anguish  myself  with  a  matter  that  I  cannot  remedy. 
 But  1  commit  altogether  to  God  and  to  your  high  discretion, 
 which  I  am  sure  meant  rightly,  and  with  the  loss  of  the  same 
 (lit. in  humanis  jit  rebus)  sought  opportunity. 
 
 But  I  trust  you  will  not  forget  the  common  suit  of  the 
 whole  country :  for  better  a  sheriff  annual  than  pcrpetuaP, 
 unless  he  be  good,  which  is  not  easy  to  find ;  and  here  is 
 much  bearing  and  bolstering,  and  malefactors  do  not  lack 
 their  supporters ;  yet  by  many  changings  we  may  chance 
 some  time  to  light  uj)on  some  one  good  one,  among  many  ill. 
 And  your  lordship  doth  know  well  enough  that  if  I  be  ruled 
 of  one  at  home,  I  am  unmeet  to  rule  many  from  homo :  for 
 if  affection  do  reign  in  me,  then  I  will  not ;  if  ignorance  and 
 unexpertness,  then  I  cannot. 
 
 As  for  the  town-clerk  of  Kcthermyster  [Kidderminster], 
 after  due  probation  hath  confessed  his  folly :  but  forasmuch 
 as  the  commissioners  have  not  authority  to  punish  him  ac- 
 cordingly, but  it  is  reserved  to  the  assize,  where  as  men  be 
 friended,  so  (they  say)  things  be  ended,  I  have  no  great 
 expectation  ;  but  I  think  the  commissioners  will  shortly  certify. 
 And  as  for  master  Cornwell  and  his  pretty  doing,  I  will  write 
 shortly.  Thus  God  preserve  you  !  Postridie  Jo.  Bapt.  At 
 Hartlebury. 
 
 H.  L. 
 
 Wigorn. 
 [25  June,  1538.] 
 
 To  the  right  Jionourable  lord 
 Cromwell,  lord  privy  seal, 
 and  his  singular  good  lord. 
 
 [1  Sir  William  Compton  had  been  shcriflF  of  Worcestershire  for 
 19  years  successively  up  to  the  27  Hon,  VIII.  Nash,  Hist,  of  Worces- 
 tershire, Vol.  I.  p.  xviii.] 
 
XXXI V,]  LATIMER    TO    LORD    CROMWELL..  S99i 
 
 LETTER    XXXIV. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.     Crom.  Corr.  Vol.  49, 1.  493.] 
 
 Now,  my  good  lord  privy  seal,  show  your  charitable 
 goodness  in  this  matter  of  Mr  Lucy^.  I  have  sent  mito  your, 
 lordship  liis  letters.  If  that  Mr  William  Clapton  may  be  suf- 
 fered thus  to  rage,  it  will  be  but  folly  for  any  true  preachers 
 to  come  into  that  part  of  my  diocese.  I  heartily  require 
 herein  both  the  use  of  your  authority  and  also  of  your 
 counsel ;  and  that  you  would  send  for  the  priest  and  also 
 that  Mr  Clapton,  and  to  reduce  him  into  some  order ;  and, 
 according  to  justice,  to  end  the  matter,  which  is  now  at  length 
 made  treason,  and  so  not  appertaining  to  my  court.  And  in 
 what  case  are  they  in,  that  hath  veiled  treason  so  long!  But 
 I  refer  all  things  to  your  approved  wisdom,  and  singular 
 favour  towards  the  truth  of  God's  word  and  execution  of 
 justice,  that  good  master  Lucy  be  not  discouraged  in  liis 
 hearty  goodness. 
 
 Yours,  this  St  James'  day,  even  now  going  to  horse, 
 when  master  Lucy's  servant  came  to  me,  which,  if  your  lord- 
 ship be  at  leisure,  can  tell  the  whole  process. 
 
 H.  Wigorn. 
 
 ■    At  Har[tle]bury,   [25  July,  1538]. 
 
 To  the  right  honourable  lord 
 Cromwell,  lord  |3rzVy  seal, 
 his  singular  good  lord. 
 
 LETTER    XXXV. 
 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49, 1.  510.] 
 
 Right  honourable,  salutem.    And,  sir,  as  I  perceive  by 
 this  bearer,  Mr  Evance,  I  have  to  thank  your  good  lordship 
 
 [2  See  Letter  XXI.  p.  381.] 
 
400  LATIMER    TO    LORD    CROMWELL^  [lET. 
 
 for  the  same,  for  that  you  were  good  lord  unto  hhn,  and  that 
 the  rather  for  my  sake,  as  he  saith :  for  the  which  and  all 
 other  your  singular  goodness  I  most  heartily  [thank]  you, 
 and  even  so  desire  you  to  continue  the  same ;  and  1  shall 
 daily  pray  for  your  prosperous  estate,  according  to  my 
 bounden  duty,  &c. 
 
 A  certain  man  told  me  that  the  bloody  abbot  ^  should 
 have  said  alate  among  his  brethren,  that  his  last  coming  up 
 to  London,  by  my  occasion,  cost  him,  besides  the  charges  of 
 his  journey  up  and  down,  seven  score  pounds :  wherefore  he 
 "was  not  able  to  make  provision  for  household;  and  there- 
 fore required  the  best  mitre,  the  best  cross,  and  another 
 thing  or  two,  to  make  chevance'  withal  for  provision.  But 
 now  you  say,  "What  matter  maketh  that  to  you  ?"  Truth 
 it  is ;  but  yet  to  tell  it  you  I  thought  it  not  amiss,  because  it 
 may  make  matter  to  you;  for  so  may  all  the  jewels  of  the 
 house  be  surveyed  away  and  you  not  knowing,  &c. 
 
 This  letter  inclosed  came  to  me  yesterday  from  your 
 lordship's  visitor^.  I  send  it,  ut  videat  dominatio  tua,  quid 
 sit  actum.  God  forbid  but  his  labour  should  be  well  taken  I 
 and  God  forbid  that  such  deceivable  hypocrisy  should  up 
 again  and  stand  at  any  man's  suit !  no,  though  they  would 
 give  aiireos  montes  therefore,  &c. 
 
 Mr  Novell,  your  hearty  servant  to  all  his  power,  took  a 
 pardoner*  alate  misordering  himself,  and  therefore  took  his 
 seal  from  him ;   and  because  the  pardoner  doth  not  retm-n 
 
 [1  As  mention  is  made  of  the  sale  of  the  "best  mitre,  the  best 
 cross,"  &c.  it  is  probable  that  the  person  here  (somewhat  uneourte- 
 ously)  alluded  to,  was  Clement  Lichfield,  or  Lychfleld,  the  last  abbot 
 but  one  of  Evesham,  which  was  a  mitred  abbey.  He  refused  to  sur- 
 render his  abbey  to  the  crown,  but  was  at  length  induced  to  resign 
 his  office  some  time  before  Oct.  1538.  The  abbots  of  this  house 
 were  continually  disputing  with  the  bishops  of  Worcester,  for  tho 
 time  being,  respecting  questions  of  privilege  and  jurisdiction.  Wood, 
 Fasti,  Vol.  I.  p.  6,  edit.  Bliss ;  Nash,  Hist,  of  Worcests.  pp.  400  et 
 scq.] 
 
 [2  Chevantia,  a  loan  or  advance  of  money  upon  credit.] 
 
 [3  The  letter  is  from  Richard  Ing worth,  suffragan  of  Dover,  giving 
 an  account  of  his  proceedings  in  visiting  monasteries,  and  expressing 
 some  anxiety  at  not  having  heard  from  lord  Cromwell,  whether  his 
 proceedings  gave  satisfaction  or  not.] 
 
 [4  One  of  those  persons  who  used  to  carry  about  the  country  papal 
 indul"-cnccs  for  sale.     See  Prologue  to  Chaucer's  Pardoner's  Tale.] 
 
XXXV.]  LATIMER    TO    LORD    CUOJMWELL.  401 
 
 again  for  it,  hath  sent  it  to  your  lordship,  trusting  that  your 
 lordship  will  pardon  him  for  so  doing.  Such  new  things  do 
 but  maintain  the  people  in  their  old  superstition,  as  the  par- 
 doners doth  abuse  them  and  the  poor  people  doth  take  them. 
 
 I  trust  in  your  good  lordship  as  touching  to  have  a  good 
 neighbour;  unde joendet  ut  cum fnictu  ipse prcBdicem,  alioquin 
 totam  noctem  lahoraturus  et  parum  aut  nihil  capturus. 
 But  I  doubt  notliing  but  your  lordship  hath  me  in  remem- 
 brance. 
 
 Hereby  is  an  hermitage^  in  a  rock  by  Severn,  able  to 
 lodge  five  hundred  men,  and  as  ready  for  thieves  or  traitors 
 as  true  men.  I  would  not  have  hermits  masters  of  such  dens, 
 but  rather  that  some  faithful  man  had  it.  Mr  Robert  Acton, 
 at  his  return,  shall  shew  you  further. 
 
 I  pray  your  good  lordship  take  in  worth  this  foohsli 
 farraginary  scribbling. 
 
 Yours, 
 
 H.  L.  AVigorn. 
 
 Postridie  Bartho.   [25  Aug.  1538.] 
 At  Hartlebury. 
 
 To  the  right  honourahle  and 
 his  singular  good  lord,  the 
 lord  privy  seal. 
 
 LETTER    XXXVI. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.     Crom.  Corn  Vol.  49, 1.  491.] 
 
 Right  honourable,  salutem.  And,  sir,  as  touching  Mr 
 Wattwood*^,  you  wot  what  you  have  to  do ;  and  I  doubt  not 
 but  will  do  as  appertaineth  thereunto  :  Avhercas  he  was  put 
 up  in  my  visitation  for  a  lecher,  a  fighter,  and  a  disquieter 
 of  his  company,  I  cannot  have  him  to  answer  thereunto.  He 
 beareth  him  very  boldly  of  your  lordship ;  and  how  much  he 
 
 [5  The  Hermitage  at  Redstone  Ferry,  in  the  parish  of  Ashley. 
 Nash,  Ilist.  of  Worcesters.  Vol.  i.  p.  40.] 
 [6  See  Letter  XXXII.  p.  396.] 
 
 [LATIMER,  II.J 
 
402  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 regardeth  my  injunctions,  your  lordship  may  perceive  by  the 
 testimony  of  all  his  company,  whose  letter  I  do  send  unto 
 your  lordship  here  inclosed.  As  for  master  Wattwood,  so 
 that  he  be  reformed  and  I  discharged,  I  care  not  how  httle 
 I  have  to  do  with  him ;  saving  only  I  pray  for  him  that  God 
 would  make  him  a  good  man.  I  write  notliing  of  him  but  I 
 dare  avow  it,  with  more.  And  I  write  it  of  no  malice  that  I 
 do  bear  him,  but  of  good-will  that  I  bear  both  to  him  and 
 others.  I  desire  you  to  be  good  lord  to  the  college,  and  set 
 you  therein  some  good  order,  for  it  is  not  without  need ;  for 
 master  AVattwood,  I  ascertain  you,  is  no  meet  man  to  do  what 
 he  listeth.  If  he  inform  any  thing  of  me,  as  I  know  he  can 
 feign  and  lie  to  make  for  his  purpose,  I  dare  come  to  my 
 answer.     And  thus  Almighty  God  be  with  you ! 
 
 Yours, 
 
 H.  L.  Wigorn. 
 
 At  Hartl[ebury]  2  Oct.  [1538.] 
 
 To  the  right  honourable  the  lord 
 privy  seal,  his  good  lord. 
 
 LETTER    XXXVII. 
 Latimer  to  Lord  Cromwell'. 
 
 [Orig.  State  Pap,  Off.     Crom,  Corr.  Vol.  49,  L  531.] 
 
 Right  honourable,  in  Domino  salutem.  And,  sir,  I  may 
 marvel  greatly  that  you  do  not  blame  me,  but  will  take  so 
 patiently  this  my  importunity.  Well !  to  my  purpose  ;  for  I 
 must  go  on  like  myself.  As  for  Bristow,  sir,  I  am  sure  you 
 will  remember  in  tempore,  of  yourself,  without  me.  Gloucester 
 
 \}  The  assertion  "  their  Lady ...  is  gone"  decides  that  this  letter 
 was  wi'itten  after  the  removal  of  the  image  of  "  our  Lady  of  Wor- 
 cester," in  September,  1538 ;  and  as  Latimer  ceased  to  be  bishop  of 
 that  see  in  July,  1539,  the  date  of  the  letter  is  ascertained.  The 
 imago  of  "  their  Lady"  at  Worcester  was  in  great  repute,  but  on  being 
 disrobed,  was  found  to  be  a  tall  statue  of  some  bishop.  Hall,  Chronicle, 
 p.  826,  edit,  by  Ellis;  Herbert,  Life  of  Hen.  VIH.  p.  496.] 
 
XXXVII.]  LATIMEE    TO    LORD    CROMWELL.  403 
 
 you  have  remembered  already-,  by  my  Occasion  partly.  Now 
 Worcester  is  behind,  an  ancient  and  a  poor  city,  and  yet  re- 
 plenished with  men  of  honesty,  though  not  most  wealthy ;  for 
 by  reason  of  their  lady  they  have  been  given  to  much  idle- 
 ness ;  but  now  that  she  is  gone,  they  be  turned  to  laborious- 
 ness,  and  so  from  ladyness  to  godhness.  But,  sir,  this  city  is 
 greatly  charged  with  three  things :  their  school,  their  bridge, 
 and  their  walP.  As  for  their  school,  it  hath  been  maintained 
 heretofore  by  a  brotherhood,  called  a  Gyld^  I  trow,  not  without 
 some  guile,  popishly  pardoning,  and  therefore  now  worthily 
 decried ;  so  that  I  am  fain  myself,  as  poor  as  I  am,  to  retain 
 the  school-master  there  with  my  hvery,  meat  and  drink  upon 
 the  hohday,  and  some  part  of  his  living  beside,  because  he  is 
 honest  and  bringeth  up  their  youth  after  the  best  sort.  And 
 as  for  their  bridge^  and  their  wall,  as  they  be  necessary  for 
 the  city  and  the  country  both,  so  they  be  now  not  without 
 great  need  of  reparation,  as  I  hear  say. 
 
 Wherefore,  these  premises  considered,  if  the  king's  grace 
 of  his  most  gracious  goodness,  through  your  lordship's  good 
 advertisement,  would  vouchsafe  to  bestow  the  two  friaries.  Black 
 and  Grey'',  with  their  appurtenance,  upon  this  his  poor  ancient 
 city,  to  the  maintenance  of  the  foresaid  three  things,  so  neces- 
 sary for  so  many  good  purposes,  et  illius  majestas  rem  optimo 
 regum  dignam  proculdubio  faceret,  an  honourable  foundation, 
 a  comely  commutation  ;  popishness  changed  into  holiness,  beg- 
 gars unbeggared  to  avoid  beggary:  quce  sit  mutatio  dextrce 
 
 [2  See  above,  p.  393.  An  act  was  passed  32  Hen.  VIII.  c.  18,  to 
 rebuild  Worcester.] 
 
 [3  A  school  was  founded  in  1542,  by  king  Hen.  VHI.  for  forty 
 poor  scholars.] 
 
 [4  The  Guild  of  the  Holy  Trinity  in  Worcester.  Nash,  Hist,  of 
 Worcestershu-e,  Vol.  ii.  Append,  cxxxviii.] 
 
 [5  From  this  account  of  the  bridge  at  Worcester,  compared  "with 
 Leland's  statement,  that  "  The  bridge  is  a  royal  piece  of  worke,  high 
 and  stronge,  and  hath  six  great  arches  of  stone"  (Itinerary,  p.  84.), 
 it  may  be  presumed,  that  between  the  date  of  this  letter  and  that 
 of  Leland's  visit  to  Worcester,  a  bridge  of  stone  had  been  substituted 
 for  the  wooden-bridge  which  formerly  existed  over  the  Severn. 
 Nash,  Hist,  of  Worcesters.  Vol.  ir.  Append,  cxv.] 
 
 [6  These  two  friaries  were  accordingly  granted  to  the  bailiff  and 
 citizens  of  Worcester,  in  the  following  year.  Tanner,  Notitia,  pp.  626 
 et  seq.  Lond.  1744.] 
 
 26—2 
 
404)  LATIMER    TO    LORD    CROMWELL.  [leT. 
 
 Excels^,  when  lip-labouring  of  a  few  lewd  friars  should  be 
 turned  into  right  praying  of  the  whole  city  and  town  for  the 
 •king's  majesty  and  all  his  grace's  posterity ! 
 
 Thus  we  commit  our  whole  matter  to  your  goodness,  and 
 you  yourself  to  the  goodness  of  God,  long  to  continue  to  such 
 good  purposes.     Amen. 
 
 H.  L. 
 
 Wigorn. 
 At  Hartl[ebury].  6  October  [1538]. 
 
 And  your  lordship  would  have  thanked  the  king's  grace's 
 highness  for  my  stag,  in  my  name,  I  had  been  much  bounden 
 to  you.  I  have  made  many  merry  in  these  parts,  for  I  eat 
 not  all  myself.     God  save  the  king ! 
 
 To  the  right  honorable  lord 
 Cromwell,  the  lord  j)nvy 
 seal,  his  singular  good 
 lord. 
 
 LETTER    XXXVIII. 
 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Oft'.     Crom.  Corr.  Vol.  49, 1.  536.] 
 
 Right  honourable,  in  Domino  dorninorum  salutem  pluri- 
 mam.  And,  sir,  as  touching  John  Scurfeld,  the  prisoner  of 
 Bristol,  we  have  sent  for  him  and  examined  him  according  to 
 the  tenor  of  your  lordship's  letters,  and  in  process,  after  much 
 ado  with  him,  we  perceive  neither  malice  nor  yet  subtlety  in 
 him,  but  rather  much  simplicity  and  innocency,  though  his 
 letters  were  written,  as  they  seemed,  very  suspiciously.  His 
 delight  was  to  have  them  punished,  which  Avere  bruited  to 
 dent  the  sacrament ;  and  of  that  he  had  somewhat  heard 
 already,  trusting  to  hear  more,  and  so  after  his  affection  en- 
 larged his  pen  at  liberty,  and  so  brought  himself  into  suspicion 
 for  lack  of  discretion,  he  being  not  yet  nineteen  years  of  age  : 
 but  he  hath  been  hampered  therefore  meetly  well  already, 
 and  is  now  re-carried  again  to  Bristol,  there  to  put  in  sureties, 
 lacking  such  here,  for  his  forthcoming  whensoever  upon  any 
 
 [1  Psal.  Ixxvii.  10,  according  to  the  Vulgate.] 
 
XXXVIII.]  LATIMER    TO    LORD    CROMWELL,  405 
 
 occasion  any  of  the  king's  grace's  council  shall  call  for  him. 
 And  after  such  sort,  much  grating  of  him,  and  yet  j&nding  no 
 other  thing  in  him,  we  thought  best  to  dispatch  him,  and  to 
 remit  him.  And  so  we  now  commit  your  good  lordship  most 
 heartily  to  God. 
 
 Yours, 
 
 H.  L.  Wigorn. 
 
 18th  Oct.  [1538  ?]  at  Hartl[ebury]. 
 
 Youi'  orator,  John  Russell. 
 
 This  bearer  can  tell  your  lordship  how  your  lordship's 
 letters  might  perfect  the  commonwealth  about  Tewksbury. 
 
 The  same  hath  to  thank  your  lordship,  and  I  also  for  his 
 sake,  for  your  goodness  toward  him.  Valeat  in  Christo  Do- 
 minatio  tua. 
 
 To  the  right  honourable  their 
 lord  privy  seal,  their  very 
 good  lord. 
 
 LETTER    XXXIX. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Oft".    Crom.  Corr.  Vol.  49, 1.  497-] 
 
 Right  honourable,  salutem.  And,  sir,  this  bearer,  Mr 
 Acton^,  is  altogether  yours,  under  the  king's  grace,  to  be 
 where  as  your  lordship  shall  think  his  service  most  necessary  ; 
 but  when  he  is  above,  then  we  much  lack  him  here  beneath. 
 He  can  tell  you  what  proceedings  be  in  our  sessions,  and  how 
 men  be  inclined  either  to  justice  or  from.  I  can  no  more ; 
 but  I  pray  God  send  the  king's  grace  many  such  trusty  ser- 
 vants in  all  parts  of  his  grace's  realm.  And  God  continue 
 your  life  to  the  performance  of  all  your  good  purposes  ! 
 
 H.  L.  Wigorn. 
 
 19th  Oct.  [1538.]     At  Hartl[ebury]. 
 
 [2  See  Letter  XXVI.  p.  387.] 
 
406  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 Sir,  the  prior  of  the  Black  Friars  in  Worcester,  called 
 Richard  Edwards,  "when  he  surrendered  up  his  house',  was 
 promised  his  capacity  freely,  both  for  himself  and  all  his 
 brethren.  He  is  honest,  as  Mr  Acton  can  tell.  I  tolerate  him 
 in  my  diocese,  trusting  that  you  will  extend  your  charity  to 
 him,  &c. 
 
 To  the  right  honourable  the  lord 
 privy  seal,  his  singular  good 
 lord. 
 
 LETTER    XL. 
 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49. 1.  48?.] 
 
 Right  honourable,  saluteni  multo  plurimam  in  omnium 
 Salvatore.  And,  sir,  as  to  master  Wattwood",  I  have  done 
 according  to  the  tenor  of  your  lordship's  letters ;  and  at  my 
 next  speaking  with  your  lordship  I  will  purge  myself  of  his 
 false  accusation,  as  he  himself  hath  confessed  that  he  made 
 untrue  relation  upon  me  in  one  thing,  &c. 
 
 Ad  hoic :  a  certain  man  did  write  unto  me  alate  these 
 words,  "  Frere  Bartlow  doth  much  hurt  in  Cornwall  and  in 
 Devonshire,  both  with  open  preaching,  and  also  with  private 
 communication,  &c." 
 
 If  tliis  be  true,  he  hath  some  comfort  from  Rome,  I  fear 
 me,  and,  I  divine,  much  of  doctor  Nicolas^ ;  a  man  with  whom 
 my  fantasy  never  wrought  withal,  &c. 
 
 Now,  sir,  this  bearer,  the  abbot  of  Evesham*,  required 
 me  to  make  some  mention  of  him,  and  to  thank  your  good 
 lordship  for  him ;  which  I  am  bounden  to  do  most  heartily. 
 
 [1  In  August,  1538.  This  letter  may,  therefore,  with  great  pro- 
 bability be  assigned  to  the  same  year.  Letter  on  the  Suppres.  of  the 
 Monast.  p.  203.] 
 
 [2  See  above,  p.  401.] 
 
 [3  Nicholas  de  Burgo,  an  Italian  by  birth.  He  is  mentioned  as 
 very  forward  in  taking  the  part  of  Henry  VIII,  when  the  subject 
 of  that  monarch's  divorce  was  in  agitation  at  Oxford.  Wood,  Fasti 
 Oxon.  p.  62,  edit.  Bhss.  Wordsworth,  Eccl.  Biogr.  Vol.  ll.  p.  124. 
 3rd  edit.] 
 
 [4  Philip  Ilawford  or  Ballard  ;  see  above,  p.  389.] 
 
3J.L.1  LATIMER    TO    LORD    CROMWELL.  407 
 
 And,  sir,  among  many  that  your  lordship  hath  done  for  I 
 think  you  shall  find  but  few  that  will  better  remember,  to  Ins 
 power;  your  beneficialness,  than  he  will  Venly,  he  seemeth 
 to  me  a  very  civil  and  honest  man;  and  one  that  putteth  all 
 his  trust  in  your  good  lordship,  that  of  your  goodness,  as  you 
 have  begun  with  him  and  made  him,  so  you  will  con  mue 
 eood  lord  unto  him,  to  the  maintaining  of  hnn  m  his  right  ot 
 such  thino-s  which  he  hath  obtained  by  your  only  goodness. 
 Thus  God  continue  you  among  us  to  do  many  men  good. 
 
 Yours, 
 
 H.  L. 
 
 Wigorn. 
 
 Sir    we   have    been   bolting    and  sifting    the    blood  of 
 Hailes^'  all  this  forenoon.     It  was  wonderously    closely  and 
 
 [5  The  popular  belief  respecting  this  relic  is  related  by  Latimer 
 himself,  (see  above,  p.  364),  and  his  account  accords  with  that  usually 
 given  of  the  matter  by  the  historians.  This  letter  now  supplies  accu- 
 se information,  respecting  what  the  relic  really  was.  ^^^^^^^^ 
 is  a  copy  (the  orthography  being  modernized)  of  the  official  lepoit 
 made  to  lord  Cromwell  by  the  commissioners  appointed  to  examine 
 
 *^^'Pleaseth  your  lordship  to  be  advertised,  that,  according  to  the 
 king's  grace's  commission  to  us   directed,  bearing  date  the  fourth 
 day  of  October,  [1538]  in  the  xxxth  year  of  his  reign,  we,  Hugh,  bishop 
 of  Worcester,  Hem-y,  prior  of  the  monasteiy  of  Worcester,  Stephen, 
 abbot  of  the  monasteiT  of  Hales,  and  Richard  Tracy,  esquire,    he 
 xxviiith  day  of  October,  in  the  year  abovesaid,  have  repaired  to  the 
 .aid  monastery  of  Hales,  and  there,  according  to  the  tenor  of  the  said 
 commission,  have  viewed  a  certain  supposed  rehc,  called  the  blood 
 of  Hales,  which  was  inclosed  within  a  round  berall,  garnished  and 
 bound  on  every  side  with  silver,  which  we  caused  to  be  opened  m  the 
 presence  of  a  great  multitude  of  people.     And  the  said  supposed 
 relic  we  caused  to  be  taken  out  of  the  said  berall,  and  have  viewed 
 the  same,  being  within  a  little  glass  ;  and  also  tried  the  same  accord- 
 in-  to  our  powers,  wits,  and  discretions  by  all  means.     And  by  force 
 of'the  view,  and  other  trials  thereof,  we  think,  deem,  and  judge 
 the  substance  and  matter  of  the  said  supposed  relic  to  be  an  unc- 
 tions gum  coloured;  which,  being  in  the  glass,  appeared   to  be  a 
 glistertng  red,  resembUng   partly   the  colour  of  blood.     And  after 
 te  did  take  out  part  of  the  said  substance  and  matter  out  of  the 
 glass,  then  it  was  apparent  glistering  yellow  colour,  like  ambei-,  or 
 base  oold,  and  doth  cleave  to  as  gum  or  bird-hmo.    Which  mattei. 
 
408  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 craftily  inclosed  and  stopped  up,  for  taking  of  care.  And  it 
 cleaveth  fast  to  the  bottom  of  the  little  glass  that  it  is  in. 
 And,  verily,  it  seemetli  to  be  an  unctions  gum  and  compound 
 of  many  things.  It  hath  a  certain  unctious  moistness,  and 
 though  it  seem  somewhat  hke  blood  when  it  is  in  the  glass, 
 yet  when  any  parcel  of  the  same  is  taken  out,  it  turneth  to  a 
 yellowness,  and  is  cleaving  hke  glue.  But  we  have  not  yet 
 examined  all  the  monks  ;  and  therefore  this  my  brother  abbot 
 shall  tell  your  lordship  what  he  hath  seen  and  heard  in  this 
 matter.  And  in  the  end  your  lordship  shall  know  altogether. 
 But  we  perceive  not,  by  your  commission,  whether  we  shall 
 send  it  up  or  leave  it  here,  or  certify  thereof  as  we  know. 
 
 H.  L. 
 Wigorn, 
 
 At  Hailes. 
 
 28  Oct.  [1538.] 
 
 and  feigned  relic,  with  the  glass  containing  the  same,  we  the  said 
 commissioners,  have  inclosed  in  red  wax,  and  consigned  it  with  our 
 seals.  And  also,  we  have  locked  it  in  a  coffer  [*with  two  locks] 
 remaining  by  deed  indented,  with  the  said  abbot  of  Hales.  Tlie  key 
 whereof  [*the  one]  is  committed  to  the  custody  of  [*said  Abbot, 
 and  the  other]  to  the  said  Richard  Tracy.  Wherefore  we  desire  your 
 lordship,  that  we  may  know  further  the  king's  gracious  pleasure 
 herein  to  be  done,  which  we,  according  to  our  most  bounden  duty, 
 shall  accomplish,  with  all  our  endeavour  and  diligence." 
 
 Now,  inasmuch  as  Hilscy,  bisho])  of  Rochester,  preached  at  Paul's 
 Cross  on  the  24th  Nov.  1538,  and  there  publicly  exhibited  the  blood 
 of  Hales,  "  affirming  the  same  to  be  no  blood,  but  honey  clarified,  and 
 coloured  Avith  saffron,"  it  is  difficult  to  understand  how  William 
 Thomas,  lord  Herbert,  Burnet,  and  many  others  after  them,  should 
 have  asserted  that  the  "  blood  of  Hales  "  was  found  on  examination 
 to  be  nothing  but  "the  blood  of  a  duck,  which  was  renewed  eveiy 
 week."  Nor  does  there  seem  to  be  any  ground  for  the  usual  de- 
 scription given  of  the  glass  in  which  the  rehc  was  contained;  viz., 
 that  it  was  a  "  crystal  vessel  which  was  very  thick  on  one  side,  but 
 thin  and  transparent  on  the  other,"  so  that  the  opaque  side  might  be 
 kept  toward  the  unshriveh  and  stingy  votary,  and  the  transparent 
 side  presented  to  him  when  the  amount  of  his  offerings  induced  the 
 monks  of  Hales  to  let  him  have  a  sight  of  the  relic.  Hearne,  Bene- 
 dicti,  &c.  Abbatis,  Tom.  ii.  pp.  75,  et  seq. ;  Holinshed,  in.  p.  946; 
 Pegge,  Life  of  Grosseteste,  p.  161,  note.] 
 
 *  Obliterated  in  the  original. 
 
XLI.J  LATIMER    TO    LORD    CROMWELL.  409 
 
 LETTER    XLL 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49, 1.  489.] 
 
 Right  honourable.  If  it  be  your  pleasure  to  know  with 
 what  kind  of  relics  the  blood  of  Hailes  is  accompanied,  read 
 this  letter  inclosed,  and  then  do  as  shall  be  seen  unto  your 
 approved  wisdom.  The  letter  must  return  again  to  me  to 
 satisfy  the  writer's  mind,  &c. 
 
 If  master  JSTevell  shall  remove  St  Kenelm\  then  he  shall 
 find  his  shoe  full  for  a  relic,  &c. 
 
 I  would  have  waited  upon  your  lordship  myself,  but  that 
 I  must  preach  to-morrow  for  master  Manworth  at  Barking. 
 I  doubt  not  but  your  good  lordship  of  your  accustomed  good- 
 ness doth  remember  Gloucester.  Lady  abbess  of  Mailing - 
 hath  instantly  desired  me  to  thank  your  good  lordship  for 
 your  goodness  towards  her. 
 
 Yours, 
 
 H.  L. 
 
 Wigorn. 
 [16  Nov.  1538.] 
 
 To  the  right  honourable,  and 
 his  singular  good  lord, 
 the  lord  privy  seal. 
 
 [1  A  chapel  connected  with  the  manor  of  Hales.  Among  the  gooda 
 belonging  to  St  Kenelm,  in  the  year  1603,  were  "a  lytyll  shryne 
 with  odour  relique  therein.  A  hede  of  seynt  Kenelme  sylver  and 
 gyld."  Nash,  Hist,  of  Worcesters.  Vol.  i.  p.  520.  Append,  pp.  x. 
 et  seq.] 
 
 [2  Elizabeth  Rede.     Valor  Eccles.  Vol.  i.  p.  106.] 
 
410  LATIMER    TO    LORD    CROMWKLL.  [leT. 
 
 LETTER   XLII. 
 Latimer  to  Lord  Cromwell'. 
 
 [Cotton,  MS.  Cleop.  E.  iv.  p.  2G4,  et  seq.] 
 
 Right  honourable,  salutem  in  Salvatore.  And,  sir,  I 
 have  to  thank  your  good  lordship  for  many  things ;  and 
 now  alate  for  your  singular  goodness  shewed,  as  I  under- 
 stand, to  master  Lucy,  a  very^  good  gentleman ;  and  also 
 towards  master  Acton,  another  of  the  same  sort :  but  of  this 
 my  duty  more  at  more  leisure.  And  yet  thus  much  now  I 
 will  say,  and  not  say  it  alone,  but  with  many,  that  your 
 lordship  (one  man)  have  promoted  many  more  honest  men, 
 since  God  promoted  you,  than  hath  many  men  done  before 
 your  time,  though  in  hke  authority  with  you :  tamquam  non 
 tihi  natus  soli,  sed  multorum  commodo.  Efficiat,  qui  omnia 
 facit,  et  in  eundem  finem  diutissime  vivat  dominatio  tua, 
 ut  sic  inter  nohiles  nobilissimus  evadas.  Quod  quideni 
 fiihil  esse  possit  nohilius  quam  honos  vivos  evehere,  mcdos 
 autem  reprimere.  Id  quod  tibi  hactenus  usu  venit,  j)lus 
 omnibus  facere. 
 
 But  now,  sir,  another  thing  that,  by  your  favour,  I  might 
 be  a  motioner  unto  you,  at  the  request  of  an  honest  man,  the 
 prior  of  Great  Malvern^,  in  my  diocese,  though  not  of  my 
 diocese* ;  referring  the  success  of  the  whole  matter  to  your 
 only  approved  wisdom  and  benign  goodness,  in  any''  case : 
 for  I  know  that  I  do  play  the  fool,  but  yet  with  my  foohsh- 
 ness  I  somewhat  quiet  an  unquiet  man,  and  mitigate  his 
 heaviness :  which  I  am  bold  to  do  with  you,  for  that  I  know, 
 by  experience,  your  goodness,  that  you  will  bear  with  fools 
 in  their  frailness.  This  man  both  heareth  and  feareth  (as  he 
 saith)  the  suppression  of  his  house,  which,  though  he  will  be 
 
 [1  This  letter  is  printed  by  Nichols,  Hist,  of  Leicestershire,  Vol. 
 in.  p.  1065,  and  partly  by  Strype,  Eccl.  Mem.  i.  i.  p.  562,  Oxf.  edit.] 
 
 [2  right,  Nichols.] 
 
 [3  Richard  Whitborne,  or  Bedyll,  the  last  prior  of  that  house. 
 Willis,  Hist,  of  Abbies,  Vol.  ii.  p.  260.  Nash.  Hist,  of  Worcesters. 
 Vol.  II.  p.  124.] 
 
 [4  The  prioi-y  of  Malvern  was  subject  to  the  jurisdiction  of  the 
 abbots  of  Westminster,  by  a  compact  dated  as  far  back  as  the  reign 
 of  king  Edward  I.     Nash,  uhi  s?rp.] 
 
 [5  every,  Nichols.] 
 
PCLII.]  LATIMER    TO    LORD    CROMWELL.  41  I 
 
 conformable  in  all  points  to  the  king's  highness'  pleasure,  and 
 jours  once  known,  as  both  I  advertised  him,  and  also  his 
 bounden  duty  is  to  be;  yet  nevertheless,  if  he  thought  his 
 enterprise  woidd  not  be  mistaken,  nor  turn  to  any  displeasure, 
 he  would  be  an  humble  suitor  to  your  lordship,  and,  by  the 
 same,  to  the  king's  good  grace,  for  the  upstanding  of  his 
 foresaid  house,  and  continuance  of  the  same  to  many  good 
 purposes  :  not  in  monkery,  he  rneaneth  not  so  ;   God  forbid  ! 
 but  any  other  ways  as  should  be  thought  and  seem  good  to 
 the  king's  majesty:  as  to  maintain  teaching,  preaching,  study, 
 with  praymg,   and  (to  the  which  he  is  much  given)  good 
 housekeeping ;  for  to  the  virtue  of  hospitality  he  hath  been 
 greatly  inchned  from  his  beginning,  and  is  very  much  com- 
 mended in  these  parts  for  the   same.      So,  if  five  hundred 
 marks  to  the  kino^'s  highness,   with  two   hundred  marks  to 
 yourself,  for  your  good  will,  might  occasion  the  promotion  of 
 his  intent,  at  least  way  for  the  time  of  his  life,  he  doubteth 
 not  to  make  his  friends  for  the  same,  if  so  little  could  bring 
 so  much  to  pass.     The  man  is   old,    a  good  housekeeper, 
 feedeth  many,  and  that  daily ;  for  the  country  is  poor,  and 
 full  of  penury.     And  alas !  my  good  lord,  shall  we  not  see 
 two  or  three  in  every  shire  changed  to  such  remedy  ?    Thus, 
 too,  this  honest  man's  importunity  hath  brought  me  beyond 
 my  duty ;  saving  for  the  confidence  and  trust  that  I  have 
 always  in  your  benignity.     As  he  hath  knowledge  from  you, 
 so  he  will  prepare  for  you,  ever  obedient  to  your  advertise- 
 ment.     Su'  William  Kingston*^  can  make  report  of  the  man. 
 
 God  prosper  you  to  the  uttering  of  all  hollow  hearts ! 
 Blessed  be  the  God  of  England,  that  worketh  all,  whose  in- 
 strument you  be  1  I  heard  you  say  once,  after  you  had  seen 
 that  furious  invective  of  cardinal  Pole,  that  you  would  make 
 him  to  eat  his  own  heart,  which  you  have  now,  I  trow, 
 brought  to  pass ;  for  he  must  now  eat  his  own  heart,  and  be 
 as  heartless  as  he  is  graceless. 
 
 H.  L. 
 
 13  December  [1538].  Wigorn. 
 
 Hartl[ebury]. 
 
 [6  Constable,  or  lieutenant  of  the  Tower.] 
 
412  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 LETTER  XLIII. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off'.    Croni.  Corr.  Vol.  49, 1.  524.] 
 
 Right  honourable  and  my  singular  good  lord,  salutem 
 plurimam  in  Christo.  And,  sir,  to  be  short  with  you  and 
 not  to  trouble  you,  thus  is  now  my  state,  and  in  this  condition 
 I  am.  All  manner  of  my  receipts,  since  I  was  bishop, 
 amounts  to  four  thousand  pounds  and  upward.  My  first- 
 fruits,  reparations  and  solutions  of  my  debts,  amounts  to 
 seventeen  hundred  pounds  :  there  remaineth  in  ready  money 
 now  at  my  last  audit,  ending  upon  Christmas  even's  even, 
 nine  score  pounds ;  of  the  which,  five  score  pound  and  five  is 
 payable  forth  withal,  for  my  tenths  of  this  year,  other  twenty 
 goeth  to  my  new  year's  gift,  and  so  have  I  left  to  myself,  to 
 keep  my  Christmas  withal,  and  to  come  up  withal,  three  score 
 pounds.  All  the  rest  is  spent :  if  well,  that  is  my  duty  ;  if 
 otherwise,  that  is  my  folly.  As  any  man  can  complain,  I 
 must  make  answer ;  else,  God  knoweth  all.  It  is  spent,  I  say, 
 saving  that  I  have  provision  for  household,  in  wheat,  malt, 
 beeves,  and  muttons,  as  much  as  would  sustain  my  house  this 
 half  year  and  more,  if  I  should  not  go  forth  of  my  diocese : 
 and  in  this  standeth  much  the  stay  of  my  house ;  for  I  am 
 more  inclined  to  feed  many  grossly  and  necessarily,  than  a 
 few  deliciously  and  voluptuously.  As  for  plate  and  hangings, 
 hath  not  cost  me  twenty  shillings.  In  plate,  my  new  year's 
 gifts  doth  my  need  with  glass  and  byrral ;  and  I  dehght 
 more  to  feed  hungry  belhes,  than  to  clothe  dead  walls.  Thus 
 it  is,  my  lord,  therefore  you  may  me  credit ;  and  as  you  have 
 been  always  my  good  lord,  so  I  desire  you  to  continue,  and 
 to  take  this  rude  signification  of  my  condition  for  a  new 
 year's  gift,  and  a  poor  token  of  my  good  will  toward  you, 
 for  this  time.  Another  year,  and  I  live,  it  shall  be  better ; 
 for,  I  thank  my  Lord  God,  I  am  witliin  forty  pounds  out  of 
 debt,  which  doth  lighten  my  heart  not  a  little.  And  shortly 
 Cometh  on  my  half-year's  rent;  and  then  I  shall  be  afloat 
 again,  and  come  clean  out  of  debt. 
 
 Sir,  my  brother  suffragan,  the  prior  of  Worcester',  is 
 
 [1  Henry  Holbeach,  last  prior  of  Worcester,  was  consecrated  suf- 
 fragan to  the  bishop  of  "Worcester  (by  the  title  of  bishop  of  Bristol) 
 
^LIII.]  LATIMER    TO    LORD    CROMWELL.  413- 
 
 your  orator  and  beadsman,  if  it  be  your  pleasure  that  he 
 shall  preach  before  the  king's  highness,  this  Lent  coming,  his 
 day  once  appointed,  he  will  be  at  your  commandment ;  but 
 now  it  were  time  to  know  his  day. 
 
 H.  L.     W. 
 
 Sub  natalem  Christi,  [24  Dec.  1538.] 
 
 Hartl[ebury.] 
 
 To  the  right  honourable  the  lord 
 privy  seal,  his  singular  good 
 lord. 
 
 LETTER   XLIV. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Oft".    Crom.  Corr.  Vol.  4"J,  1.  520.] 
 
 Eight  honourable,  salutem.  And,  sir,  I  •  doubt  not, 
 but  the  king's  highness,  of  his  gracious  and  accustomable 
 goodness,  will  remember  his  poor  subjects  now  in  Lent  as 
 touching  white  meat,  of  the  which  I  now  motion  unto  your 
 lordship,  to  the  intent  it  may  come  betime  among  them ;  for 
 heretofore  it  hath  been  Midlent  as  ever  it  hath  come  to  tho 
 borders  of  the  realm,  &c. 
 
 Sir,  this  master  Lucy  shall  be  now  a  great  piece  of  my 
 letters  unto  you.  I  trust  you  will  give  to  him  the  hearing  as 
 you  may  have  leisure. 
 
 Sir,  I  like  not  these  honey-mouthed  men,  when  I  do  see 
 no  acts  nor  deeds  according  to  their  words.  Master  Anthony 
 Barker^  had  never  had  tho  wardenship  of  Stratford  at  my 
 hands,  saving  at  contemplation  of  your  lordship's  letter.  I 
 am  sure  your  lordship  can  bolt  out  what  should  be  meant  by 
 such  instructions  as  master  Anthony  Barker  gave  to  his 
 parish  priest,  whose  voluntary  confession  without  any  provo- 
 cation of  me,  I  do  send  unto  your  lordship,  written  with  his 
 
 at  Lambeth,  March  24, 1538.     The  date  of  this  letter  must  therefore 
 be  assigned  to  that  year,  because  Latimer  ceased  to  be  bishop  of 
 Worcester  before  Christmas,  1539.     Willis,  Hist,  of  Abbies,  Vol.  i. 
 p.  311 ;  Strype,  Mem.  of  Cranm.  p.  90,  Oxf.] 
 [2  See  above,  p.  383.] 
 
41 4f  LATIMER    TO    LORD    CROMWELL.  [lET, 
 
 own  hand,  his  own  name  subscribed  ;  ]\lr  Lucy  with  all  my. 
 house  being  at  the  pubhshing  of  the  same. 
 
 Sir,  I  ascertain  you  before  God,  that  I  never  presented 
 any  matter  unto  you,  of  any  malice  or  ill  will  to  any  person, 
 but  only  of  good  zeal  to  the  truth  and  discharging  of  my 
 duty. 
 
 And  as  for  the  Arches  \  I  could  have  had  fewer  matters 
 there  with  more  money  in  my  purse,  by  not  a  little,  if  I 
 would  have  followed  the  old  trade  in  selling  of  sin  and  not 
 doing  of  my  duty. 
 
 I  do  send  unto  your  lordship  also  a  copy  of  master  An- 
 thony Barker's  parish  priest's  recantation  or  revocation, 
 which  shall  be  done  upon  Sunday  next,  at  Stratford,  one 
 of  my  chaplains  being  there  to  preach,  and  he  the  same. 
 
 Sir,  our  master  sheriff  ^  hath  kept  such  a  sessions  at  Wor- 
 cester, as  hath  not  been  seen  here  these  many  years. 
 
 Su%  to  be  master  of  the  game  in  the  forest  of  Fecknam^ 
 is  to  be  leader  of  many  men.  It  were  meet  that  he  that 
 should  be  leader  of  many  men,  should  [have]  a  true  faithful 
 heart  to  his  sovereign  Lord.  In  that  point  you  know  our 
 sheriff;  he  dwelleth  within  with  four  miles  of  Fecknam. 
 
 Dixi, 
 
 H.  L.     W. 
 
 17  Jan.   [1539],  Hartl[ebury]. 
 
 To  the  right  honourable  the  lord 
 jjrivy  seal,  his  singular  good 
 lord. 
 
 \}  The  Court  of  Ai'ches,  which  is  a  court  of  appeal,  among  other 
 things.] 
 
 [-  The  sheriff  of  Worcestershire,  of  whom  it  might  about  that  time 
 be  most  correctly  said  that  "he  dwelleth  within  four  miles  of  Feck, 
 enham,"  was  Sir  Gilbert  Talbot,  of  Grafton  Park,  in  Bromsgrove. 
 But  then  he  was  not  sheriflF  until  31  Hen.  VIII.  or  Nov.  1539. 
 Nash,  Hist,  of  Worcesters.  Vol.  i.  p.  xviii.] 
 
 [3  The  forest  of  Feckenham,  Worcestershire,  was  then  a  royal 
 demesne.     Nash,  Hist.  Worcesters.  Vol.  i.  pp.  439  et  seq.] 
 
^LV.]  LATIMER    TO    LORD    CROMWELL.  41  5 
 
 LETTER  XLV. 
 Latimer  to  Lord  Cromwell^. 
 
 [Orig.  State  Pap.  Off.     Crom.  Corr.  Vol.  49, 1.  502.] 
 
 Right  honoui^able,  salutem.  And,  sir,  I  pray  you 
 give  this  bearer,  my  fellow  Moore,  the  king's  servant,  the 
 hearing  of  a  matter  which  I  have  charged  him  to  open  to 
 yom^  lordship,  even  as  he  did  open  it  to  me.  Yom*  lordsliip 
 shall  perceive  what  conveyance  there  is  by  night.  It  were 
 meet  to  know  to  what  pm'pose.  If  your  lordship  return  my 
 fellow,  with  your  letters  of  commission  to  master  sheriff  and 
 me,  to  examine  the  parties,  we  shaU  lack  no  good  will  to  do 
 our  best.  Some  words,  meseemeth,  soundeth  not  well  toward 
 the  king.      I  refer  all  to  your  high  wisdom. 
 
 This  bearer,  Moore,  seemeth  to  me  an  honest  man :  one 
 word  of  your  lordship's  mouth  might  occasion  master  cap- 
 tain^ to  be  his  good  master ;  and  something  better  than  he  is, 
 as  this  man  doth  say. 
 
 God  forbid  that  this  poor  man  should  forego  his  right ! 
 my  counsel  hath  seen  his  writings,  and  they  think  that  he  is 
 debarred  of  right.  Your  good  lordship  may  ease  all  with 
 one  word.      It  hangeth  betwixt  sir  John  Ashley  and  him. 
 
 Sir,  Mr  Tracy",  your  lordship  doth  know  what  manner 
 of  man  he  is  ;  I  would  wish  there  were  many  of  that  sort. 
 He  had  a  lease  of  the  demesnes  of  Winchcombe,  as  other 
 more  had.  The  others  have  theirs  renewed  without  a  con- 
 dition ;  if  you  would  of  your  goodness  write  to  the  Abbot 
 and  Convent,  that  he  might  have  his  renewed  again,  without 
 
 [^  This  letter  is  indorsed  "  A"*  xxx°."  intimating  seemingly  that  it 
 was  written  in  the  30th  year  of  Hen.  VIII.  The  circumstance,  too, 
 that  the  "  demesnes"  belonging  to  the  abbot  and  convent  of  Winch- 
 combe  were  still  under  the  control  of  that  body,  when  the  letter  was 
 written,  would  agree  with  the  date  mentioned.] 
 
 [5  Most  probably  Sir  Anthony  Wingfield,  captain  of  the  king's 
 guard,  with  whose  family  Latimer  was  acquainted.  Holinshed,  in. 
 p.  949.] 
 
 [6  Henry  Tracy,  of  Todington,  in  co.  of  Gloucester,  who  held 
 lands  on  lease  under  the  convent  of  Winchcombe.  Rudder,  Hist,  of 
 Gloucester,  p.  828 ;  Stevens,  Hist,  of  Ancient  Abbies,  &c.  i.  pp.  275 
 et  seq.] 
 
416  LATIMER    TO    LORD    CROMWELL.  [leT. 
 
 a  condition,  your  lordship  should  do  an  act  not  unworthy 
 yourself.  He  is  given  to  good  hospitality,  and  hath  need  of 
 such  things  for  the  maintenance  of  the  same ;  and  he  is 
 always  ready  to  serve  the  king  in  commissions  and  other 
 ways,  with  most  hearty  fashion,  according  to  liis  duty,  letting 
 for  no  costs  nor  charge  at  any  time. 
 
 Sir,  I  know  that  I  am  a  bold  fool ;  but  till  you  rebuke 
 me  for  the  same,  I  must  needs  be  malapert  with  you  for  such 
 honest  men.  God  be  with  you,  and  I  pray  God  preserve 
 you  ad  promotionem  bonorum,  vindictam  malorum  ! 
 
 Yours  altogether,     . 
 
 H.  L.     AVigorn. 
 
 18  Jan.  [1539],  Hartl[ebury.] 
 
 To  the  right  honourable  the  lord 
 privy  seal,  his  singular  good 
 lord. 
 
 LETTER   XLVL 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49, 1.  533.] 
 
 Right  honourable,  salutem  in  Domino.  And,  sir,  you 
 be  indeed  scius  artifex,  and  hath  a  good  hand  to  renew  old 
 bottles,  and  to  pohsh  them  and  make  them  apt  to  receive  new 
 wine.  I  pray  you,  keep  your  hand  in  ure;  and  to  the  intent 
 your  lordship  may  perceive  what  a  work  you  have  wrought 
 upon  this  man,  Mr  Wattwood,  I  do  send  unto  you  Mr  Be- 
 nett's  letter,  my  chaplain,  testifying  what  good  change  and 
 renovation  he  perceiveth  in  him,  of  the  which  I  am  very 
 glad.  And  so,  I  am  sure,  your  good  lordship  will  be  also, 
 and  the  rather  for  that  he  is  your  own  workmanship,  under 
 God,  to  whom  be  all  honour  and  glory.     Amen. 
 
 Yours, 
 
 H.  L.     Wigorn. 
 2  April  [1539],  at  Sutton'. 
 
 \}  Sutton  in  Tcnbury,  the  scat  of  the  family  of  Acton.] 
 
XLVII.]  LATIMER    TO    LORD    CROMWELL.  41 7 
 
 LETTER  XLVII. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off.    Crom.  Corr.  Vol.  49, 1.  494.] 
 
 Sir, — As  touching  you  wot  what,  I  have  written  again, 
 guessing  at  your  advice ;  I  trust,  not  far  wide.  But  yet  pity 
 it  is  to  see  God  so  dishonoured,  and  no  remedy  pronded,  at 
 leastway  that  God  hath  provided;  not  free  to  be  used,  but 
 the  vengeance  of  God  more  and  more  to  be  provoked ;  ivhen 
 comperites-  doth  shew  what  fedities^  doth  grow. 
 
 Now,  sir,  if  you  be  Usty  to  hear  of  Furnes  fools,  this 
 simple  priest  can  tell  you  the  state  of  those  parts  :  he  hath 
 come  far  to  shew  you  his  grief;  a  world  to  know  how  par- 
 doners doth  prate  in  the  borders  of  the  realm.  If  you  help 
 not  that  men  of  both  learning  and  judgment  be  resident 
 there,  they  shall  perish  in  then*  ignorance. 
 
 God  send  you  well  again  to  US'*,  for  without  you  we  shall 
 make  no  end. 
 
 Postridie  Benedicti,  at  Strownd^. 
 
 H.  WIGORNIEN. 
 [15  April,  1539.] 
 
 LETTER  XLYIII. 
 Latimer  to  Lord  Cromwell. 
 
 [Orig.  State  Pap.  Off,    Crom.  Corr.  Vol.  49, 1.  528.  J 
 
 Right  honourable,  salutem.  And,  sir,  I  have  to  thank 
 your  good  lordship  for  many  things ;  but  I  will  not  now 
 trouble  your  better  businesses  therewith,  but  shall  pray  to 
 
 [2  More  frequently  compertes,  things  found  out  by  means  of  judicial 
 inquir}-.     See  Letters  on  the  Suppr.  of  Monaster,  pp.  50,  66,  85.] 
 
 [3  Base  practices.  See  "Wordsworth,  Eccl.  Biogr.  Vol,  n.  p.  235. 
 3rd  Edit.] 
 
 [*  The  date  of  this  obscure  letter  is  probably  April  1539,  at  which 
 time  lord  Cromwell  was  ill  of  a  tertian  ague.  See  his  letter  to  Henry 
 V^III.     State  Papers,  Vol.  i.  p.  613.     Note  by  Mr  Lemon.] 
 
 [5  Probably  Stroudend,  in  Painswick,  Gloucestershire,  where  lord 
 
 Cromwell  had  the  manor.     Rudder,  Hist,  of  Gloucestersh.  p.  595.] 
 
 27 
 [latimer,  II.] 
 
418  LATIMER    TO    LORD    CROMWELL.  [lET. 
 
 God  to  reward  you  for  all  together.  And  now,  sir,  your 
 good  lordship  hath  begun  right  graciously  with  the  school  of 
 Gloucester^:  if  of  your  goodness  you  would  now  make  an  end, 
 your  perseverance  cannot  be  unrewarded.  If  the  king's 
 highness  doth  use  to  sell  of  such  lands  as  hath  been  belong- 
 ing to  monasteries,  lady  Cooke,  foundress  of  the  school, 
 "would  give  after  twenty  years'"  purchase  for  a  parcel  which 
 lieth  near  unto  the  town,  and  was  belonging  to  Llanthony^ 
 This  bill  inclosed  doth  specify  the  value,  and  I  did  send  this 
 bearer,  Mr  Garrett^  my  chaplain,  to  speak  with  lady  Cooke, 
 and  to  know  further  of  the  same,  and  to  advertise  your  lord- 
 ship of  the  same.  But  I  refer  all  to  your  known  both 
 ■wisdom  and  goodness ;  and  upon  your  pleasure  known  herein 
 lady  Cooke  shall  make  ready  thereunto. 
 
 As  to  my  nurse,  I  say  no  more;  but  if  your  good  lordship 
 do  remember  her  friendly,  she  both  will  and  shall  remember 
 your  good  lordship  again  accordingly.  But  I  will  go  no 
 further,  neither  in  this  suit,  nor  yet  in  no  other,  but  as  I 
 shall  perceive  your  lordship  agreeable  to  hear  the  same. 
 Thus  God  preserve  you  in  long  life  to  the  finishing  of  many 
 things  well  begun,  and  to  the  performance  of  many  things 
 yet  unperfect  ! 
 
 [1539?]  H.  L. 
 
 Wigorn. 
 
 To  the  right  honourable  and  his 
 very  good  lord,  the  lord  privy 
 seal. 
 
 \}  The  school  here  referred  to  is  the  free  grammar  school  of  St 
 Mary  de  Crypt,  in  the  city  of  Gloucester.  The  lady  Cooke  here 
 mentioned  purchased  of  the  Crown  (31  Hen.  VIII.)  lands  that  formerly 
 belonged  to  the  abbey  of  Gloucester,  as  well  as  some  that  belonged 
 to  Llanthony,  and  endowed  the  school  in  compliance  with  the  will  of 
 her  late  husband,  John  Cooke,  alderman  of  Gloucester.  She  is  said, 
 in  an  old  book,  "  to  have  taken  the  ring  and  mantle  after  her  hus- 
 band's death,  and  therefore  became  a  lady."  The  probable  date  of 
 this  letter  is  the  spring  of  1539.  Rudder,  Hist,  of  Gloucestersh.  pp. 
 440,  490  ;  CarUsle,  Endowed  Gram.  Schools,  Vol.  i.  p.  452.] 
 [2  See  Stevens,  Hist,  of  Ancient  Abbics,  &c.  Vol.  ir.  p.  130.] 
 [3  Possibly  Thomas  Garret,  or  Gerrard,  who  was  martyred  in 
 Smithfteld  with  Dr  Barnes,  in  1541.  Foxe,  Acts  and  Mon.  ii.  pp.  438 
 et  seq.  Edit.  16S4;  Wood,  Fasti  Oxon.  i.  p.  45,  Edit.  Bliss.] 
 
XLIX.]  LATIMER    TO    A    CERTAIN    GENTLEMAN.  419 
 
 LETTER  XLIX^ 
 Latimer  to  a  certain  Gentleman\ 
 
 [Foxe,  Acts  and  Mon.  pp.  1349,  et  seq.  edit.  1563 ;  Vol.  in.  pp.  413  et  seq.  1C84.] 
 
 Right  worshipful,  salutem  in  Domino.  And  now,  sir, 
 I  understand  that  you  be  m  great  admirations  at  me,  and 
 take  very  grievously  my  manner  of  writing  to  you,  adding 
 thereunto  that  "  you  will  not  bear  it  at  my  hand,  no,  not  and 
 I  were  the  best  bishop  in  England,"  etc. 
 
 All,  sir  !  I  see  well  I  may  say  as  the  common  saying  is, 
 "Well  I  have''  fished  and  caught  a  frog;"  brought  little  to 
 pass  with  much  ado.      "  You  will  not  bear  it  with  me,"  you 
 say.     Why,  sir,  what  will  ye  do  with  me  ?     You  will  not 
 fight  with  me,  I  trow.      It  might  seem  unseemly  for  a  justice 
 of  peace  to  be  a  breaker  of  peace :  I  am  glad  the  dotmg 
 time  of  my  foohsh  youth  is  gone  and  past.     What  will  you 
 then  do  with  me,  in  that  you  say  you  will  not  bear  it  at  my 
 hand  ?     What  hath  my  hand  offended  you  ?    Perchance  you 
 will  convent  me  before  some  judge,  and  call  me  into  some 
 court.     Deus  bene  vertat.     Equidem  non  recitso  judicium 
 idlum.     Accusemus  invicem,  ut  emendemus  alius  alium  in 
 nomine  Domini.     Fiat  justitia  in  judicio  :  "  God  turn  it  to 
 good.     I  refuse  no  judgment.     Let  us  accuse  one  another, 
 that  one  of  us  may  amend  another  in  the  name  of  the  Lord. 
 Let  justice  proceed  in  judgment" ;"  and  then  and  there,  do 
 best,   have  best,  for  club  half-penny.      Or  peradventure  ye 
 will  set  pen  to  paper,  and  all-to  rattle  me^  in  a  letter,  wherein, 
 confuting  me,  you  vnLl  defend    yourself  and   your  brother 
 against  me.     Now  that  would  I  see,  quoth  long  Robin,   ut 
 [4  This  letter  having  been  written  from  Baxterly,  it  may  be  pre- 
 sumed that  the  writer  was  then  living  in  the  house  of  IVIi'  John  Glover ; 
 but  that  house  was  not  built  until  the  reign  of  king  Edward  VI.     As, 
 moreover,  "  Sergeant  Hales"  is  named  in  the  letter,  it  may  be  con- 
 cluded that  the  date  of  it  is  1547  or  1548  ;  for  the  "  Sergeant"  became 
 "Justice"  Hales  on  the  20th  May,  1549.     Dugdale,  Hist,  of  Warwicks. 
 p.  1054,  2nd  edit. :  Origines  Juridic.  Chronic.  Series,  pp.  87,  et  seq. 
 3rd  edit.  1680.] 
 
 [5  A  fruitful  letter  of  Master  Latimer  to  a  certain  gentleman.  Foxe.] 
 [6  well  have  I,  1563.] 
 
 [7  The  translations  of  the  Latin  quotations  were  for  the  most  part 
 given  in  the  margin  of  1563.] 
 [8  rattle  mo  up,  1563.] 
 
 27—2 
 
420  LATIMER    TO     A    CERTAIN    GENTLEMAN.  [lKT 
 
 dicitur  vulgariter.  Non  potero  sane  non  vehementer  prohare 
 ejusmodi  indmtriam :  "  I  cannot  choose  but  must  allow  suck 
 diligence  ; "  for  so  should  both  your  integrities  and  innocencies 
 best  appear,  if  you  be  able  to  defend  both  your  own  pro- 
 ceedings, and  your  brother's  doings,  in  this  matter  to  be  up- 
 right. Et  ego  turn  justis  rationibus  victus,  libenter  cedam, 
 culpam  humiliter  confessurus :  "And  then  will  I  gladly  give 
 place,  confessing  my  fault  humbly,  as  one  conquered  with 
 just  reasons."      But  I  think  it  will  not  be. 
 
 But  noAV,  first  of  all,  let  me  know  what  it  is  that  ye  will 
 not  bear  at  my  hand.  What  have  I  done  with  my  hand  ? 
 What  hath  my  hand  trespassed  you  ?  Forsooth,  that  can  I 
 tell ;  no  man  better  :  for  I  have  charitably  monished  you  in 
 a  secret  letter  of  your  slipper-deahng  \  and  such  like  misbe- 
 haviour. O  quam  grave  piaculum  :  "  What  a  sore  matter  is 
 this !  "  And  will  ye  not  bear  so  much  with  me  ?  Will  ye 
 not  take  such  a  shew  of  my  good  will  towards  you,  and  to- 
 ward the  saving  of  your  soul  at  my  hand  ?  O  Lord  God, 
 who  would  have  thought  that  master  N.^  had  been  so  impu- 
 dent, that  he  would  not  bear  a  godly  monition  for  the  wealth 
 of  his  soul !  I  have  in  use  to  commit  such  trespass  many 
 times  in  a  year  with  your  betters  by  two  or  three  degrees, 
 both  lords  and  ladies,  and  the  best  of  the  realm  ^;  and  yet 
 hitherto  I  have  not  heard  that  any  of  them  have  said  in  their 
 displeasure,  that  they  will  not  bear  it  at  my  hand.  Are  you 
 yet  to  be  taught  what  is  the  office,  liberty,  and  privilege  of  a 
 preacher  ?  What  is  it  else,  but  even  arguere  mundum  de 
 peccato,  '-'to  rebuke  the  world  of  sin,"  without  respect  of 
 persons?  Quod  quidem  ipsum  est  ipsius  Spiritus  Sancti 
 pecidiare  in  ecclesia  munus  et  officium,  sed  non  nisi  per  prcedi- 
 catores  legitimos  exsequendum :  "Which  thing  undoubtedly  is 
 the  peculiar  office  of  the  Holy  Ghost  in  the  church  of  God, 
 so  that  it  be  practised  by  lawful  preachers."  You  could  but 
 ill  bear  (belike)  to  hear  your  fault  openly  reproved  in  the 
 pulpit,  which  cannot  bear  the  same  in  a  secret  sealed  up 
 letter,  written  both  friendly,  charitably,  and  truly.  Nisi  forte 
 acriter  reprehendere  peccata  sit  jam  omni  caritate,  ami- 
 citia,  veritate  carere  :  "  Unless  perhaps  to  rebuke  sin  sharply 
 be  now  to  lack   all   charity,  friendship,  and   truth."     But, 
 
 [1  supper-dealing,  1684.]  [2  M.  1563.] 
 
 [3  As  may  well  appear  by  his  letter  sent  to  the  king  before.  Foxe.] 
 
XLIX.]  LATIMER    TO    A    CERTAIN    GENTLEMAN.  421 
 
 master  N.,  if  you  will  give  me  leave  to  be  plain  with  you,  I 
 fear  me  you  be  so  plunged  in  worldly  purchasings,  and  so 
 drowned  in  the  manifold  dregs  of  this  deceivable  -vrorld,  that 
 I  ween  you  have  forgotten  your  catechism.  Read  therefore 
 again  the  opening  of  the  first  commandment,  and  then  tell 
 me  whether  you  of  me,  or  I  of  you,  have  just  cause  to  com- 
 plain, etc. 
 
 Item,  sir,  you  said*  further,  "that  I  am  wonderfully  abused 
 by  my  neighbour,"  &c.  How  so,  good  master  X.?  "Wherein? 
 Or  how  will  you  prove  it  to  be  true,  and  when  ?  So  you 
 said,  that  he  had  abused  you,  and  given  you  wrong  informa- 
 tion ;  but  the  contrary  is  found  true  by  good  testimony  of 
 master  Chamber,  which  heard  as  well  as  you  what  my  neigh- 
 bour said,  and  hath  testified  the  same,  both  to  you,  and 
 against  you,  full  like  himself.  Master  N.,  to  forge  and  feign 
 (which  argueth  an  ill  cause),  that  is  one  thing ;  but  to  prove 
 what  a  man  doth  say,  that  is  another  thing  :  as  though  you 
 were  privileged  to  outface  poor  men,  and  bear  them  in  hand 
 what  you  list,  as  may  seem  to  make  some  maintenance  for 
 your  naughty  cause.  Trust  me,  master  X.,  I  was  but  a  very 
 little  acquainted  with  my  neighbour,  when  this  matter  began  ; 
 but  now  I  have  found  him  so  conformable  to  honesty,  upright 
 in  his  dealings,  and  so  true  in  his  talk,  that  I  esteem  him 
 better  than  I  do  some  others  whom  I  have  perceived  and 
 found  otherways.  For  I  will  flatter  no  man,  nor  yet  claw 
 his  back  in  his  folly ;  but  esteem  all  men  as  I  find  them,  allow- 
 ing what  is  good,  and  disallowing  what  is  bad.  In  omnibus 
 hominihus,  sive  amicis  sive  inimicis,  juxta  prceceptum  Pau- 
 linum,  a  filiis  Jnijits  seciiU  in  pretio  non  habitum,  Sitis  odio, 
 inquit,  prosequentes  quod  malum  est,  adhcerentes  autem  ei 
 quod  bonum  est :  neque  bonum  malum,  nee  malum  bonum  in 
 gratiam  hominum  ajffii'memics  unquam,  id  quod  jilii  liujus 
 seculi  vulgo  faciunt,  ut  est  videre  ubique :  "  Among  all  men, 
 either  friends  or  enemies,  according  to  Paul's  precept,  not 
 esteemed  of  the  children  of  this  world,  hate  you,  saith  he, 
 that  which  is  evil,  and  cleave  to  that  wliich  is  good.  And  let 
 us  not  any  time,  for  the  favour  of  men,  call  good  evil,  and 
 evil  good,  as  the  children  of  this  world  are  commonly  wont 
 to  do,  as  it  is  everywhere  to  be  seen."  And  now  what  man- 
 ner of  man  do  you  make  me,  master  N.,  when  you  note  me 
 
 [•*  say,  1563.] 
 
422  LATIMER    TO    A    CERTAIN    GENTLEMAN.  [lET. 
 
 to  be  SO  much  abused  by  so  ignorant  a  man,  so  simple,  so 
 plain,  and  so  far  without  all  wrinkles  ?  Have  I  lived  so  long 
 in  this  tottering  world,  and  have  I  been  so  many  ways  tur- 
 moiled  and  tossed  up  and  down,  and  so  much  as  it  were 
 seasoned  with  the  powder  of  so  many  experiences  to  and  fro, 
 to  be  now  so  far  bewitched  and  ahenated  from  my  wits,  as 
 though  I  could  not  discern  cheese  from  chalk,  truth  from 
 falsehood ;  but  that  every  silly  soul  and  base-witted  man 
 might  easily  abuse  me  to  that^  enterprise  he  listed  at  his 
 pleasure  ?  Well,  I  say  not  nay,  but  I  may  be  abused.  But 
 why  do  you  not  tell  me  how  your  brother  abused  me,  pro- 
 mising before  me  and  many  more,  that  he  would  stand  to 
 your  awardship,  and  now  doth  deny  it?  Why  do  you  not 
 tell  me  how  those  two  false,  faithless  wretches  abuse  me, 
 promising  also  to  abide  your  award,  and  do'^  it  not  ?  Yea, 
 why  do  you  not  tell  me  how  you  yourself  have  abused  me, 
 promising  me  to  redress  the  injury  and  wrong  that  your  bro- 
 ther hath  done  to  my  neighbour,  and  have^  not  fulfilled  your 
 promise  ?  These  notable  abuses  be  nothing  with  you,  but 
 only  you  must  needs  burden  me  with  my  neighbour's  abusing* 
 me,  which  is  none  at  all,  as  far  forth  as  ever  I  could  per- 
 ceive, so  God  help  me  at  my  need !  For  if  he  had  abused 
 me  as  you  and  others^  have  done,  I  should  be  soon  at  a  point 
 with  him,  for  anything  further  doing  for  him,  &c. 
 
 Item,  sir,  you  said  further,  that  I  shall  never  be  able  to 
 prove  that  either  your  brother  or  the  two  tenants  agreed  to 
 stand  to  your  award,  etc.  No  sir,  master  N.,  you  say  belike 
 as  you  would  have  it  to  be,  or  as  your  brother  with  his  ad- 
 herents have  persuaded  you  to  think  it  to  be  ;  so  inducing  you 
 to  do  their  request  to  your  own  shame  and  rebuke,  if  you 
 persevere  in  the  same,  beside  the  peril  of  your  soul,  for  con- 
 senting, at  least  way,  to  the  maintenance  by  falsehood  of 
 your  brother's  iniquity.  For  in  that  you  would  your  award- 
 ship  should  take  none  effect,  you  show  yourself  nothing 
 inclinable  to  the  redress  of  your  brother's  unright  dealing 
 with  an  honest  poor  man,  which  hath  been  ready  at  your  re- 
 quest to  do  you  pleasure  with  his  things,  or  else  he  had  never 
 come  into  this  wrangle  for  his  own  goods  with  your  brother*^. 
 
 [1  what,  15G3.]  [2  doth,  1563.]  p  hath,  1563.] 
 
 [^  abusmg  of,  15G3.]  [5  the  other,  1563.] 
 
 [*■'  Brother  ought  not  to  bear  with  brother,  to  bear  down  right  and 
 truth,  especially  being  a  justice.     Foxe.] 
 
XLIX.]  LATIJIER    TO    A    CERTAIN     GENTLEMAN.  423 
 
 Ah,  master  N.,  what  manner  of  man  do  you  shew  your- 
 self to  be  ?  Or  what  manner  of  conscience  do  you  shew 
 yourself  to  have  ?  For  first,  as  touching  your  brother,  you 
 know  right  well  that  sir  Thomas  Coking',  with  a  letter  of 
 his  own  handwriting,  hath  witnessed  unto  your  brother's 
 agreement ;  which  letter  he  sent  to  me  unsealed,  and  I 
 shewed  the  same  to  my  neighbour  and  other  more,  or  I 
 sealed  it,  and  perchance  haye  a  copy  of  the  same  yet  to 
 shew.  With  what  conscience  then  can  you  say  that  I  shall 
 never  be  able  to  prove  it  ?  Shall  not  three  men  upon  their 
 oaths  make  a  sufficient  proof,  trow  you  ?  Vel  ipso  dicente 
 Domino,  In  ore  duoriim  vel  trium,  &c.  :  "the  Lord  himself 
 saying.  In  the  mouth  of  two  or  three,"  &c.  Yea,  you 
 think  it  true,  I  dare  say,  in  your  conscience,  if  you  have 
 any  conscience,  though  I  were  in  my  grave,  and  so  unable  to 
 prove  any  thing.  And  as  for  the  two  tenants,  they  be  as 
 they  be,  and  I  trust  to  see  them  handled  according  as  they 
 be ;  for  there  be  three  men  yet  aUve  that  dare  swear  upon  a 
 book  that  they  both  did  agree.  But  what  should  we  look 
 for  at  such  men's  hands,  when  you  yourself  play  the  part 
 you  do  ?  Verum  vivit  adhiic  Devs,  qui  videt  omnia,  et 
 judicat  jnste,  &c.  "  But  God  is  yet  alive,  which  seeth  all,  and 
 judgeth  justly." 
 
 Item,  sir,  you  said  yet  further,  that  the  justices  of  peace 
 in  the  country  think  you  very  unnatural,  in  taking  part  with 
 me  before  your  brother*^,  &c.  Ah,  master  N.,  what  a  sentence 
 is  this  to  come  out  of  your  mouth !  For  partaking  is  one 
 thing,  and  ministering  of  justice  is  another  thing  ;  and  a  wor- 
 thy minister  of  justice  will  be  no  partaker,  but  one  indifferent 
 between  party  and  party.  And  did  I  require  you  to  take 
 my  part,  I  pray  you  ?  No,  I  required  you  to  minister  jus- 
 tice between  your  brother  and  my  neighbour,  without  any 
 partaking  with  either  other.  But  what  manner  of  justices 
 bo  they,  I  pray  you,  which  would  so  fain  have  you  to  take 
 part  naturally  with  your  brother,  when  you  ought  and  should 
 reform  and  amend  your  brother  as  you  yourself  know,  no 
 man  better?    What!  justices?    No,  jugglers  you  might  more 
 
 [■?  Cokin,  1563.  Probably  Sir  Thomas  Cokain,  of  Pooley,  in  the 
 parish  of  Polesworth,  Warwickshire.  Dugdale,  Hist,  of  Warwicksh. 
 pp.  1120  et  seq.  2nd  edit.] 
 
 [^  Were  not  here  good  sort  of  justice,  trow  you  ?    Foxe.] 
 
42-i  LATIMER    TO    A    CERTAIN    GENTLEMAN.  [lET. 
 
 worthily  calP  such  as  they  be,  than  justices.  Be  they  those 
 justices  which  call  you  unnatural  for  that  you  will  not  take 
 your  brother's  pai't  against  all  right  and  conscience,  whom 
 you  had  picked  out  and  appointed  to  have  the  final  hearing 
 and  determining  of  my  neighbour's  cause,  after  your  sub- 
 stantial and  final  award-making  ?  Verily,  I  think  no  less. 
 Forsooth  he  is  much  beholding  to  you,  and  I  also  for  his 
 sake.  Is  that  the  wholesome  counsel  that  you  have  to  give 
 your  poor  neighbours  in  their  need  ?  Indeed  you  shew  your- 
 self a  worthy  juggler.  Oh  I  I  would  have  said  a  justices^ 
 among  other  of  your  juggling  and  partaking  justices.  Deum 
 honum,  "  0  good  God !"  what  is  in  the  world  ?  Marry,  sir, 
 my  neighbour  had  spun  a  fair  thread,  if  your  partaking 
 justices,  through  your  good  counsel,  had  had  his  matter  in  or- 
 dering and  finishing.  I  pray  God  save  me  and  all  my  friends, 
 with  all  God's  ^  flock,  from  the  whole  fellowship  of  your  so 
 natural  and  partaking^  justices.     Amen. 
 
 Lord  God !  who  would  have  thought  that  there  had  been 
 so  many  partaking  justices,  that  is  to  say,  unjust  justices  in 
 Warwickshire,  if  master  N.  himself,  one  of  the  same  order 
 (but  altogether  out  of  order),  and  therefore  knoweth  it  best, 
 had  not  told  us  the  tale  ?  But  these  call  you,  you  say,  very 
 unnatural,  &c.  And  why  not  rather,  I  pray,  too  much  na- 
 tural ?  For  we  read  de  natura  duplici,  integra  et  corrupta. 
 Ilia  erat  justitice  plena ;  hcec  nisi  reparata,  semper  manet 
 injusta,  injustitice  fructus  alios  post  alios  paritura :  "  of  a 
 double  nature,  sound,  and  corrupt.  That  was  full  of  justice  ; 
 this,  unless  it  be  restored,  abideth  always  unjust,  bringing  forth 
 the  fruits  of  wickedness  one  after  another  : "  so  that  he  that 
 will  not  help  his  brother,  having  a  just  cause,  in  his  need, 
 may  be  justly  called  unnatural,  as  not  doing  juxta  instinctum 
 naturce,  sive  integrce,  sive  reparatoe ;  "  according  to  the  in- 
 stinct of  nature,  either  as  it  was  at  the  beginning,  or  as  it 
 was  restored."  But  he  that  will  take  his  brother's  part 
 against  right,  as  to  ratify  liis  brother's  wrong  deceiving,  he  is 
 too  much  natural ;  tanquam  sequens  ingenium  sive  inclina- 
 tionem  naturce  corruptee,  contra  voluntatem  Dei ;  "  as  one 
 following   the   disposition   and  inclination   of  corrupt  nature 
 
 [1  all  such,  1563.]  [2  justicier,  1563.] 
 
 [3  little  flock,  1563.]  [^  parttaking,  1563.] 
 
XLIX.]  LATIMER    TO    A     CERTAIN    GENTLEMAN.  425 
 
 against  the  will  of  God  :"  and  so  to  be  natural  may'  seem  to 
 be  cater-cousin,  or  cousin-germain  with  to  be  diabolical. 
 
 I  fear  me,  we  have  too  many  justices  that  be  too  much 
 natural,  to  their  own  perishment  both  body  and  soul.  For 
 worthy  justices,  having  ever  the  fear  and  dread  of  God  before 
 their  eyes,  {quales  sunt  pauciores  apud  nos  quam  vellem,  "  of 
 which  sort  we  have  a  fewer  amongst  us  than  I  would")  will 
 have  no  respect  at  all  in  their  judgments  and  proceedings  ad 
 propinquitatem  sanguinis,  "  to  vicinity  of  blood ;"  but  alto- 
 gether ad  dignitatem  et  cequitatem  causce,  ut  quod  justum 
 est  semper  judicent  intuitu  Dei.  non  quod  injustum  est  in- 
 tuitu hominum ;  of  which  number  I  pray  God  make  you  one. 
 Amen.  Justus  est  qui  facit  justitiam.  At  qui  facit  pecca- 
 ttim  {id  quod  facit,  quisquis  injuste  facit  in  gratiam  et 
 favorem  ulUus  hominis)  ex  diaholo  est :  "  He  is  just,"  saith 
 St  John,  "  that  doth  justice  :  but  he  that  sinneth  (as  they 
 all  do  which  do  unjustly  for  favour  and  pleasure  of  men)  is 
 of  the  devil,"  saith  he ;  of  which  sort  all  our  partaking  and 
 natural  justices  be,  with  all  their  partiaHty  and  naturality. 
 Quare  dignum  et  justum  est,  that  as  many  as  be  such  justices, 
 juste  priventur  munere,  et  amplius  quoque  plectantur  pro 
 sui  quique^  facinoris  quantitate,  ut  vel  sic  tandem,  ahscin- 
 dantur,  tanquam  nati  in  incommodum  reipublicce  nostrce, 
 qui  nos  conturhant,  cum  adjuvare  deheant ;  "  be  justly  de- 
 prived of  their  offices,  and  further  also  be  punished,  according 
 to  the  quantity  or  quality  of  their  crime ;  so  that  by  that 
 means  they  may  be  cut  off,  as  men  born  and  bred  to  the 
 hurt  and  detriment  of  the  commonwealth,  which  trouble  us, 
 when  they  ought  to  help  us."  Amen.  Quare  seponite 
 justitiam,  et  sequimini  naturam,  as  your  naturals  and 
 diabolicals  would  have  you  to  do ;  that  is,  even  as  just  as 
 Germain's  lips,  which  came  not  together  by  nine  mile,  ut 
 vulgo  dicunt,  &c. 
 
 ■Item,  sir,  finally  and  last  of  all,  you  added  these  words 
 following :  "  Well,"  quoth  you,  "  let  master  Latimer  take 
 heed  how  he  meddleth  with  my  brother ;  for  he  is  like  to  find 
 as  crabbed  and  as  froward  a  piece  of  him  as  ever  he  found 
 in  his  hfe,"  &c.  Ah,  sir !  and  is  your  brother  such  an  one 
 as  you  speak  of  indeed  ?  Merciful  God !  what  a  commen- 
 dation is  this  for  one  brother  to  give  another !     Estne  ejus- 
 
 [5  well  seem,  1563.]  [6  quisque,  1563.] 
 
426  LATIMER    TO     A     CERTAIN    GENTLEMAN.  [lET. 
 
 modi  gloriatio  tua,  mi  amice  ?  "  Is  this  your  glorying,  my 
 friend  ?"  And  were  it  not  possible,  trow  you,  to  make  liim 
 better  ?  It  is  written,  Vexatio  dat  intellectitm;  *'  Vexation 
 giveth  understanding."  And  again,  Bonum  mihi,  Domine, 
 quod  humiliasti  me;  "  It  is  good,  0  Lord,  that  thou  hast 
 humbled  me."  At  least  way,  I  may  pray  to  God  for  him,  as 
 David  did  for  such  like,  ad  hunc  modiim  :  Cliamo  et  frceno 
 maxillas  eorum  constringe,  qui  nan  approximant  ad  te ; 
 "  After  this  sort :  Bind  fast  asses  with  bridle  and  snaffle,  that 
 they  approach  not  near  unto  thee."  In  the  mean  season,  I 
 would  I  had  never  known  cither^  of  you  both ;  for  so  should 
 I  have  been  without  this  inward  sorrow  of  my  heart,  to  see 
 such  untowardliness  of  you  both  to  godliness ;  for  I  cannot  be 
 but  heavy  hearted  to  see  such  men  so  wickedly  minded. 
 
 Well,  let  us  ponder  a  little  better  your  words,  where  you 
 say,  "  I  shall  find  him'^  as  crabbed  and  as  froward  a  piece," 
 &c.  Mark  well  your  own  words.  For  by  the  tenor  of  the 
 same  it  plainly  appeareth  that  you  confess  your  brother's 
 cause,  wherein  he  so  stiffly  standeth,  to  be  unjust  and  very 
 naught.  For  he  that  standeth  so  stiffly  in  a  good  c^uarrel 
 and  a  just  cause,  as  many  good  men  have  done,  is  called  a 
 fast  man,  a  constant,  a  trusty  man.  But  he  that  is  so  ob- 
 stinate and  untractable  in  wickedness  and  wrong  doing,  is^ 
 commonly  called  a  crabbed  and  froward  piece,  as  you  name 
 your  brother  to  be.  Wherefore,  knowing  so  well  your 
 brother's  cause  to  be  so  naughty,  why  have  you  not  endea- 
 voured yourself,  as  a  worthy  justice,  to  reform  him  accordingly, 
 as  I  required  you,  and  you  promised  me  to  do,  now  almost 
 twelve  months  ago,  if  not  altogether  ?  Summa  snmmaruni, 
 master  N.,  if  you  will  not  come  off  shortly,  and  apply  yourself 
 thereunto  more  effectually  hereafter,  than  you  have  heretofore, 
 be  you  well  assured  thereof,  I  shall  detect  you  to  all  the 
 friends  that  I  have  in  England,  both  high  and  low,  as  well  his 
 crabbedness  and  frowardness,  as  your  colourable  supportation 
 of  the  same ;  that  I  trust  I  shall  be  able  thereby  either  to 
 bring  you  both  to  some  goodness,  or  at  least  way  I  shall  so 
 warn  my  friends  and  all  honest  hearts  to  beware  of  your 
 illness,  that  they  shall  take  either  no  hurt  at  all,  or  at  least 
 way  less  harm  by  you  through  mine  advertisement ;  in  that 
 
 [1  neither,  1563.] 
 
 [2  where,  "  I  shall  find  linn,"  you  say,  as,  15G3.]      [^  he  is,  1503.] 
 
XLIX.]  LATIMER    TO     A     CERTAIX    GENTLEMAN.  427 
 
 knowing  you  perfectly,  they  may  the  better  avoid  and  shun 
 your  company. 
 
 You  shall  not  stay  me,  master  N. ;  no,  though  you  would 
 give  me  all  the  lands  and  goods  you  have,  as  rich  as  you  are 
 noted  to  be.  Ego  nolo  tarn  justam  causani  derelinquere,  ego 
 nolo  peccatis  alienis  in  hac  parte  communicare ;  "I  will  not 
 forsake  such  a  just  cause,  neither  will  I  communicate  with 
 other  men's  sins."  For  whether  it  be,  2?er  detestabilem  su- 
 perhiam,  by  detestable  pride ;  whether  per  abominabilem 
 avaritiam,  by  abominable  avarice ;  or  by  both  two  linked 
 together,  it  is  no  small  iniquity  to  keep  any*  poor  man  so 
 long  from  his  right  and  duty  so  stifF-neckedly  and  obstinately, 
 or,  whether  ye  will,  crabbedly  and  frowardly.  And  what  is 
 it  then  any  manner  of  ways  to  consent  to  the  same  ?  You 
 know,  I  trow,  master  N.,  furtum  quid  sit,  nemjje,  quovis 
 modo  aiiferre  vel  retinere  alienam  rem  invito  domino,  ut 
 quidam  definiunt.  Si  fur  sit  qui  sic  palam  facit,  quis  erit 
 qui  facientem  prohat,  tutatur,  propugnat,  vel  quibuscunque 
 ambagibus  siiffidcit?  "What  theft  is ;  that  is,  to  take  or  detain 
 by  any  manner  of  way  another  man's  good  against  his  will 
 that  is  the  owner,  as  some  define  it.  If  he  be  a  thief  that  so 
 doth  openly,  what  shall  he  be  that  approveth  him  which  is 
 the  doer,  defendeth,  maintaineth,  and  supporteth  him  by  any 
 manner  of  colour?"  Consider  with  yourself,  good  master  N., 
 quid  sit  opprimere  et  fraudare  in  negotio  fratrem ;  "what  it 
 is  to  oppress  and  to  defraud  your  brother  in  his  business, 
 and  what  followeth  thereof."  It  is  truly  said,  non  tollitur 
 jyeccatum,  nisi  restituafur  ablatum  ;  "  the  sin  is  not  for2;iven, 
 except  the  thing  be  restored  again  that  is  taken  away."  No 
 restitution,  no  salvation:  which  is  as  well  to  be  understood 
 de  rebus  per  fraudes,  technas,  et  dolos,  ut  de  rebus  per  ma- 
 nifestum  furtum  et  latrocinimn  partis  ;  "  of  things  gotten  by 
 fraud,  guile,  and  deceit,  as  of  things  gotten  by  open  theft  and 
 robbery."  "Wherefore  let  not  your  brother,  master  N.,  by  ca- 
 villation  continue  in  the  devil's  possession.  I  will  do  the  best  I 
 can,  and  wrestle^  with  the  devil,  omnibus  viribus,  to  deliver 
 you  both  from  him.  I  will  leave  no  one  stone  unmoved  to 
 have  both  you  and  your  brother  saved.  There  is  neither 
 archbishop  nor  bishop,  nor  yet  any  learned  man  neither^  in 
 universities  or  elsewhere,  that  I  am  acquainted  withal,  that 
 
 [•1  any  one  poor,  1563.]  \J>  travell,  1563.] 
 
 [c  either,  1563.] 
 
428  LATIJIER    TO    A    CERTAIN    GENTLE.MAX.  [lET. 
 
 shall  not  write  unto  you,  and  in  their  writing  by  their  learn- 
 ing confute  you.  There  is  no  godly  man  of  law  in  this  realm 
 that  I  am  acquainted  withal,  [as  master  Goodrick,  master 
 Gosnal,  master  Chamber,  and,  as  I  should  say  first,  sergeant 
 Hales,  and  such  like',]  but  they  shall  Avrite  unto  you,  and  con- 
 fute you  by  the  law.  There  is  neither  lord  nor  lady,  nor 
 yet  any  noble  personage  in  this  realm,  that  I  am  acquainted 
 withal,  but  they  shall  write  unto  you,  and  godly  threaten  you 
 with  their  authority. 
 
 I  will  do  all  this ;  yea,  and  kneel  upon  both  my  knees 
 before  the  king's  majesty,  and  all  his  honourable  council,  with 
 most  humble  petition  for  your  reformation,  rather  than  the 
 devil  shall  possess  you  still  to  your  final  damnation  :  so  that 
 I  do  not  despair,  but  verily  trust,  one  way  or  other,  to  pluck 
 both  you  and  also  your  crabbed  brother  (as  crabbed  as  you 
 say  he  is)  out  of  the  devil's  claws,  maugre  the  devil's  heart. 
 These  premises  well  considered,  look  upon  it,  good  master 
 N.,  that  we  have  no  further  ado.  God's  plague  is  presently 
 upon  us ;  therefore  let  us  now  diligently  look  about  us,  and 
 in  no  wise  defend,  but  willingly  reknowledge  and  amend, 
 whatsoever  hath  been  amiss. 
 
 These  were  the  capital  points  of  your  talk,  as  I  was 
 informed,  after  you  had  perused  that  my  nipping  and  un- 
 pleasant letter ;  and  I  thought  good  to  make  you  some 
 answer  to  them,  if  perchance  I  might  so  move  you  the  rather 
 to  call  yourself  to  some  better  remembrance,  and  so  more 
 earnestly  apply  yourself  to  accomplish  and  perform  what 
 you  have  begun  and  promised  to  do,  namely,  the  thing 
 itself;  being  of  such  sort  as  apparently  tendeth  both  to  your 
 worship,  and  also  to  God's  high  pleasure. 
 
 Thus,  lo !  with  a  mad  head,  but  yet  a  good  will,  after 
 
 ['  Inserted  from  1563.  "  Master  Goodrick,"  doubtless,  Richard 
 Goodrich,  an  eminent  lawyer,  who  was  many  times  in  commission 
 under  king  Edw.  VI.  and  queen  Elizabeth. 
 
 "Master  Gosnal,''  most  probably  John  Gosnol,  who  was  solicitor- 
 general  1552,  and  who  exerted  himself  in  favour  of  John  Rogers, 
 when  that  martyr  was  unjustly  imprisoned  in  the  reign  of  queen 
 Mary. 
 
 "  Sergeant  Hales,"  the  same  person  who  is  mentioned  by  arch- 
 bishop Cranmer  as  one  of  his  "  counsel,"  and  whose  "  lamentable 
 history"  is  related  at  large  by  Foxe. 
 
 Dugdale,  Origin.  Juridic.  ubi  supr.  Foxe,  Acts  and  Mon.  iil.  p. 
 101,  152,  et  seq.  edit.  1684.     Jenkyns,  Remains  of  Cranmer,  i.  280.] 
 
XLIX.]  LATIMER    TO     A    CERTAIN    GEXTLEMAX.  429 
 
 long  scribbling,  I  wot  not  well  what  (but  I  know  you  can 
 read  it,  and  comprehend  it  well  enough),  I  bid  you  most 
 heartily  well  to  fare  in  the  Lord,  with  good  health  and  long 
 life  to  God's  pleasure.  Amen. — From  Baxterley,  the  loth 
 of  June. 
 
 Yours  to  do  you  good  to  his  power, 
 
 HUGH  LATIMER. 
 
 LETTER    L. 
 
 Latimer  to  one  in  prison  for  the  profession  of 
 
 THE    GOSPEL^. 
 [Strype,  Eccl.  Mem.  Vol.  iii.  ii.  pp.  296,  et  seq.] 
 
 The  eternal  consolation  of  the  Spirit  of  God  comfort  and 
 stabhsh  your  faithful  heart  in  this  your  glorious  cross  of  the 
 gospel,  until  the  day  of  reward  in  our  Lord  Jesus  Christ! 
 Amen. 
 
 Blessed  be  God,  dear  brother  after  our  common  faith, 
 that  hath  given  you  hitherto  a  will  with  patience  to  suifer 
 for  his  gospel  sake !  I  trust  that  he,  which  hath  begun  this 
 good  work  in  you,  shall  perform  the  same  to  the  end.  But 
 I  understand  by  your  letters,  that  he  which  tempteth  and 
 envieth  you  this  glory,  ceaseth  not  to  lay  stumblingblocks 
 before  you,  to  bereave  you  of  that  crown  of  immortahty 
 which  is  now  ready  to  be  put  on  your  head  :  persuading  that 
 you  may  for  money  be  redeemed  out  of  a  glorious  captivity 
 into  a  servile  liberty  ;  which  you  by  your  godly  wisdom  and 
 spirit  do  perceive  well  enough,  and  that  he  which  hath  put  jLuke  i 
 his  hand  to  the  plough  and  looketh  back,  is  not  meet  for  the 
 kino-dom  of  God  ;  and  that  none  which  is  a  good  soldier  to 
 Christ  entangleth  himself  with  worldly  markets.  Christ 
 saith,  that  "  foxes  have  their  holes,  and  the  birds  of  the  Matt. , 
 air  have  their  nests,  but  the  Son  of  man  hath  not  where  to 
 hide  his  head."  The  wise  men  of  the  world  can  find  shifts 
 to  avoid  the  cross  ;  and  the  unstable  in  faith  can  set  them- 
 selves  to   rest  with  the  world :  but  the  simple  servant  of 
 
 [2  Old  Father  Latimer  to  one  in  prison  for  the  profession  of  tho 
 Gospel ;  giving  his  judgment  whether  it  be  lawful  to  buy  off  the  cross. 
 Strype.] 
 
430  LATIMER    TO    ONE    I\    PRISON.  [lET. 
 
 Christ  doth  look  for  no  other  but  oppression  in  the  world. 
 And  then  is  it  their  most  glory,  when  they  be  under  the  cross 
 of  their  master  Christ ;  which  he  did  bear,  not  only  for  our 
 redemption,  but  also  for  an  example  to  us,  that  we  should 
 follow  his  steps  in  suffering,  that  we  might  be  partakers  of 
 his  glorious  resurrection. 
 
 I  do  therefore  allow  highly  your  judgment  in  this  behalf, 
 who  think  it  not  lawful  for  money  to  redeem  yourself  out  of 
 the  cross ;  unless  you  would  go  about  to  exchange  glory  for 
 Gen.  XXV.  sliauie,  and  to  sell  your  inheritance  for  a  mess  of  pottage,  as 
 Esau  did,  who  afterwards  found  it  no  more ;  and  to  think  the 
 Actsviii.  good  gifts  of  God  to  be  procured  with  money,  as  Simon  Ma- 
 gus, or  else  to  sell  Christ  for  thirty  pence,  as  Judas  did.  Good 
 authority  you  may  have  out  of  the  scriptures  to  confirm 
 your  judgment  against  all  gainsay ers. 
 
 The  first  is  that  our  Saviour  Christ  saith,  "  There  is  none 
 worthy  of  him  except  he  daily  take  up  his  cross  and  follow 
 him."  If  we  must  daily  take  up  our  cross,  how  may  we 
 then  shift  that  cross,  which  Christ  hath  put  upon  us,  by  our 
 own  procurement,  and  give  money  to  be  discharged  of  that 
 we  are  called  unto  ?  If  that  in  taking  up  the  cross  we  must 
 also  follow  Christ,  then  we  may  not  cast  the  same  off,  until 
 we  have  carried  it  with  him  unto  death. 
 Phu.i.  St  Paul  to  the  Philippians  saith,  that   "  It  is  not  only 
 
 given  to  us  to  believe,  but  also  to  suffer  for  his  name."  If  it 
 be  the  gift  of  God  to  suffer  for  Christ's  sake  ;  if  it  be  the 
 gift  of  God,  with  what  conscience  may  a  man  sell  the  gift  of 
 God,  and  to  give  money  to  be  rid  thereof  ?  God  givetli  this 
 grace  but  to  a  few,  as  we  see  at  this  day.  Therefore  we 
 ought  to  shew  ourselves  both  faithful  and  thankful  for  the  same. 
 1  Cor.  vii.  Moreover  St  Paul  saith,  "  That  every  man  must  abide  in 
 
 that  vocation  he  is  called."     But  we  are  called  to  suffer. 
 iPet.  ii.  St  Peter  doth  manifestly  declare,  saying,  "  If  when  you 
 
 do  w^ell,  and  yet  be  evil  handled,  ye  do  abide  it,  this  is  a 
 grace  of  God.  For  ye  are  called  to  this ;  because  Christ 
 was  afflicted,  leaving  us  an  example,  that  we  should  follow 
 his  steps."  Since  then  this  is  our  caUing,  how  may  we,  with- 
 out the  displeasm'e  of  God,  go  about  to  redeem  us  with 
 money  out  of  the  same  ? 
 Bom.  viii.  St  Paul  affirmctli  the  same  to  the  Romans,  saying,  "  For 
 
 we  are  all  day  long  delivered  unto  death,  and  accounted  as 
 
L.]  LATIMER    TO    ONE    IN    PRISON.  431 
 
 slieep  appointed  to  the  slaughter."  Also  he  saith  in  the 
 same  chapter,  ''  that  we  are  predestinate  to  be  like  and  con- 
 formable to  the  image  of  his  Son  ; "  that  as  they  persecuted 
 him,  so  shall  they  persecute  us  ;  and  as  they  slew  him,  so 
 shall  they  slay  us. 
 
 And  Christ  saith  in  St  John,  that  "  they  shall  excommu-  John  xvi. 
 nicate  you  and  kill  you,  and  think  to  do  God  worship  thereby. 
 And  this  they  shall  do  unto  you  :  and  this  have  I  spoken 
 unto  you,  that  when  the  time  cometh  you  shall  not  be  of- 
 fended in  me." 
 
 I  cannot  see  how  we  might  go  about  to  deliver  ourselves 
 from  the  death  we  are  called  unto  for  money.  St  Peter 
 sheweth  what  we  must  do  that  be  under  the  cross,  saying, 
 "  Let  them  that  suffer  according  to  the  will  of  God,  commit  i  Pet.  iv. 
 their  souls  to  him,  as  unto  a  faithful  Creator."  And,  "  Let  liim 
 not  be  ashamed  that  suffereth  as  a  christian  man,  but  rather 
 glorify  God  in  this  condition."  St  Paul  also  to  the  Hebrews 
 sheweth  that  we  may  not  faint  under  the  cross,  neither  by 
 any  means  fly  aside,  saying,  "  Let  us  lay  away  all  that  press-  Heb.  xn. 
 eth  down,  and  the  sin  that  hangeth  so  fast  on,  and  let  us  run 
 with  patience  unto  the  battle  that  is  set  before  us ;  looking 
 unto  Jesus,  the  author  and  finisher  of  our  faith  ;  which  for 
 the  joy  set  before  him  abode  the  cross  and  despised  the 
 shame,  and  is  set  down  on  the  right  hand  of  the  throne  of 
 God.  Consider  therefore  that  he  endured  such  speaking 
 against  him  of  sinners,  lest  we  should  be  weary  and  faint  in 
 our  mind.  For  we  have  not  yet  resisted  unto  blood-shedding, 
 striving  against  sin ;  and  have  forgotten  the  consolation,  which 
 speaketh  unto  us  as  unto  children :  My  son,  despise  not  the 
 chastening  of  the  Lord,  neither  faint  when  thou  art  rebulied 
 of  him.  For  whom  the  Lord  loveth,  him  he  chasteneth, 
 yea,  he  scourgeth  every  son  whom  he  receiveth.  If  we  en- 
 dure chastening,  God  offereth  himself  unto  us  as  imto  sons." 
 And  blessed  be  they  that  continue  unto  the  end. 
 
 In  the  Apocalypse  the  church  of  God  is  commanded  not  Rev.  a. 
 to  fear  those  things  which  she  shall  suffer.  "  For,  behold ! 
 the  devil  shall  cast  some  of  you  into  prison,  that  ye  may  be 
 tempted,  and  ye  shall  have  ten  days  affliction.  Be  faithful 
 unto  the  death,  and  I  will  give  thee  the  crown  of  life.  He 
 that  hath  ears  to  hear,  let  him  hear  what  the  Spirit  speaketh 
 
432  LATIMEU    TO    OXE     IX     PRISON.  [l.ET. 
 
 to  the  congregations.  He  that  hath  overcome  shall  not  be 
 hurt  by  the  second  death." 
 
 Be  these  undoubted  scriptures  ?  We  may  be  sufficiently 
 taught  that  here  is  no  means  for  us  to  fly,  that  are  caught 
 under  the  cross,  to  any  such  worldly  means  as  the  flesh  can 
 devise.  Again,  we  were  created  to  set  forth  God's  glory  all 
 the  days  of  our  life ;  which  we,  as  unthankful  sinners,  have 
 forgotten  to  do,  as  we  ought,  all  our  days  hitherto.  And 
 now  God  by  affliction  doth  oifer  us  good  occasion  to  per- 
 form, one  day  of  our  life,  our  duty.  And  shall  we  go  about 
 to  chop  away  this  good  occasion,  which  God  oifereth  us  for 
 our  honour  and  eternal  rest?  And  in  so  doing  we  shall  de- 
 clare, that  we  have  no  zeal  to  God's  glory ;  neither  to  the 
 truth,  which  is  so  shamefully  oppressed  ;  neither  to  our  weak 
 brethren  and  sisters,  who  have  need  of  strong  witnesses  to 
 confirm  them.      Therefore   we  should  now  be  glad  with   St 
 
 coi.i.  Paul  in  our  afflictions  for  our  weak  brethren's  sake,  and  "go 
 
 about  to  supply  that  which  wanteth  of  the  afflictions  of  Christ 
 in  our  flesh,  in  his  body,  which  is  the  church."  Not  that  the 
 afflictions  of  Christ  were  not  sufficient  for  our  salvation  ;  but 
 that  we  which  be  professors  of  Christ  must  be  contented  to 
 be  afflicted,  and  to  drink  of  the  cup  of  his  passion,  which  he 
 hath  drank :  and  so  shall  we  be  assured  to  sit  at  his  right 
 hand,  or  at  his  left,  in  the  kingdom  of  his  Father. 
 
 johnvi.  Christ  saith  in  John,   '-Except  ye  eat  the  flesh  of  the 
 
 Son  of  man,  and  drink  his  blood,  ye  shall  have  no  hfe  in 
 you."  Which,  in  the  interpretation  of  most  ancient  and  godly 
 doctors,  is,  to  be  partakers,  both  in  faith  and  deed,  of  the 
 passion  of  Christ.  The  which  if  we  refuse,  what  do  we  but, 
 as  the  Capernaites  did,  go  from  everlasting  life  ?  And  here 
 we  are  with  Christ,  who  hath  the  words  of  eternal  life. 
 Whither  shall  we  go,  or  what  may  we  give,  to  be  separated 
 from  him  ? 
 
 But  perchance  the  worldly-wise  man,  or  carnal  gospeller, 
 will  confess,  and  object  this  to  be  true,  and  that  he  intendeth 
 not  to  deny  the  truth,  although  he  buy  himself  out  of  the 
 yoke  of  the  cross ;  minding  hereafter,  if  he  be  driven  thereto, 
 to  die  therein.  But  to  him  I  answer,  with  Solomon,  "  Defer 
 not  to  do  well  to-morrow,  but  do  it  out  of  hand,  if  thou  have 
 liberty."      So  I  say,  that  httle  we  know  whether  God  will 
 
L.]  LATIMER    TO    ONE    IN    PRISON.  433 
 
 give  us  such  grace,  as  he  doth  now  offer  us,  at  another  time, 
 to  suffer  for  his  sake  :  and  it  is  not  in  us  to  choose  it  when 
 we  will.  Therefore  let  us  offer  the  counsel  of  St  Paul :  "  Serve  Eph.  v. 
 the  time,"  which  we  are  in,  of  affliction,  and  be  glad  to  be 
 afflicted  with  the  people  of  God,  which  is  the  recognizance  of 
 the  children  of  God ;  and  rather  to  redeem  the  time  with  our 
 death  for  the  testimony  of  the  truth,  to  the  which  we  are 
 born,  than  to  purchase  a  miserable  life  for  the  concupiscence 
 of  the  world,  and  to  the  great  danger  of  falling  from  God, 
 For  as  long  as  we  are  in  the  body,  we  are  strangers  to  God, 
 and  far  from  our  native  country,  which  is  in  heaven,  where 
 our  everlasting  day  is.  We  are  now  more  near  to  God  than 
 ever  we  were,  yea,  we  are  at  the  gate  of  heaven ;  and  we 
 are  a  joyful  spectacle  become,  in  this  our  capti\ity,  to  God,  to 
 the  angels,  and  to  all  his  saints,  who  look  that  we  should  end 
 our  course  with  glory.  We  have  found  the  precious  stone  of  Matt.  xm. 
 the  gospel ;  for  the  which  we  ought  to  sell  all  that  we  have 
 in  the  world.  And  shall  we  exchange  or  lay  to  gage  the 
 precious  treasure  which  we  have  in  our  hands  for  a  few  days 
 to  lament  in  the  world,  contrary  to  our  vocation  ?  God  forbid 
 it !  But  let  us,  as  Christ  willeth  us  in  St  Luke,  "  look  up, 
 and  lift  up  our  heads,  for  our  redemption  is  at  hand." 
 
 A  man  that  hath  long  travelled,  and  hath  his  journey's 
 end  before  him,  what  madness  were  it  for  him  to  set  further 
 compass  about,  and  put  himself  in  more  trouble  and  labour 
 than  needeth!  If  we  live  by  hope,  let  us  desire  the  end  and 
 fruition  of  our  hope.     "  No  man  is  crowned,  but  he  that  law-  2  Tim.  a. 
 
 ^  ^  '  I  Cor.  IX. 
 
 fully  striveth :  none  obtaineth  the  goal,  but  he  that  runneth 
 out."  Run,  therefore,  so  as  ye  may  be  sure  to  obtain.  You 
 have  run  hitherto  right  well,  good  christian  brethren.  God 
 be  praised  therefore  !  But  now  what  letteth  you  but  a  per- 
 suasion, "  that  is  not  sprung  of  him  that  calleth  you,"  as  it  is  Gai.  v. 
 written? 
 
 .Example  hereof  we  have,  first  our  Saviour  Jesus  Christ, 
 who  being  advised  by  Peter  to  provide  better  for  himself 
 than  to  go  to  Jerusalem  to  be  crucified,  received  the  reproach, 
 "  Go  behind  me,  Satan ;  thou  knowest  not  the  things  of  God. 
 Shall  I  not  drink  of  the  cup  which  my  Father  giveth  me?" 
 If  Christ  would  not,  at  his  friend's  counsel,  provide  to  shun 
 the  cross,  no  more  ought  we,  whose  disciples  we  are,  being 
 called  thereto  at  our  friends'  flattering  notions.  "For  the  John  xv. 
 r  1  28 
 
 [LATIMER,  II.J 
 
434  LATIMER    TO    ONE    IN    PKISON.  [lET. 
 
 disciple  is  not  greater  than  his  master.  For  if  they  have 
 Actsxxiv.  persecuted  me,"  saith  he,  "  they  will  persecute  you."  St  Paul, 
 being  in  prison  for  the  gospel,  was  ofttimes  brought  before 
 Fehx  the  judge,  who  looked  for  some  piece  of  money  for  his 
 deliverance ;  but  I  cannot  read  that  Paul  went  about  at  all  to 
 offer  him  any.  John  and  Peter,  being  imprisoned  for  the 
 testimony  of  the  word,  did  with  all  boldness  confess  the  same, 
 and  sought  no  other  means  of  redemption  than  by  faithful 
 confession.  Paul  and  Silas,  being  of  God  miraculously  dehvered 
 from  their  chains  and  bands  of  death,  having  all  the  doors 
 open  of  their  prison  to  depart  if  they  would,  yet  departed 
 they  not  out  of  prison,  but  abode  still  the  good  pleasure  of 
 God,  and  his  lawful  deliverance.  God  in  time  past  was  angry 
 with  his  people  of  Israel  for  sending  into  Egypt  for  help  in 
 isai.  XXX.  their  necessity ;  saying  by  the  prophet  Esay,  "  Wo  be  unto 
 you  runagate  children,  who  go  about  to  take  advice,  and  not 
 of  me,  and  begin  a  work,  and  not  of  my  Spirit."  "  Cursed 
 is  he,"  by  the  prophet  Jeremy,  "  that  maketh  flesh  to  be  his 
 strength."  Moses  choosed  rather  to  be  afilicted  with  the 
 people  of  God  than  to  be  counted  the  son  of  king  Pharaoh's 
 daughter.  The  martyrs  in  the  old  time  were  racked,  as  St 
 Paul  testifieth,  and  would  not  be  delivered,  that  they  might 
 have  a  better  resurrection. 
 
 Let  us  follow  them,  and  leave  the  pope's  market,  who 
 buyeth  and  selleth  the  bodies  and  souls  of  men,  to  Balaam  and 
 his  false  prophets,  "  who  love  the  reward  of  iniquity." 
 
 If  any  man  perceive  his  faith  [not]  to  abide  the  fire,  let 
 such  an  one  with  weeping  buy  his  liberty,  until  he  hath 
 obtained  more  strength ;  lest  the  gospel  by  him  sustain  an 
 offence  of  some  shameful  recantation.  Let  the  dead  bury  the 
 dead.  Let  us  that  be  of  the  lively  faith  follow  the  Lamb 
 wheresoever  he  goeth,  and  say  to  them  that  be  thus  curious 
 and  wise,  Dispute  us  in  this  matter  with  St  Paul,  "  Stretch 
 forth  the  hands  that  were  let  down,  and  the  weak  knees, 
 and  see  that  you  have  straight  steps  to  your  feet,  lest  any 
 halting  turn  you  out  of  the  way :  yea,  rather  let  it  be 
 healed." 
 
 Embrace  Christ's  cross,  and  Christ  shall  embrace  you. 
 The  peace  of  God  be  with  you  for  ever,  and  with  all  them 
 that  live  in  captivity  with  you  in  Christ ! 
 
 Written  by  Mr  Latimer,  being  in  captivity.    [1553-1555.] 
 
LATIMER    TO    THE    LOVERS    OP    GOd's    TRUTH.  435 
 
 LETTER  LI. 
 
 An  epistle  sent  hy  Mr  Latimer  to  all  the  unfeigned  lovers  of 
 God's  truth,  out  of  a  prison  in  Oxford,  called  Bocardo, 
 where  the  said  Latimer  was  imprisoned  for  the  testi- 
 ononi/  of  Christ,  the  15th  of  May,  1555. 
 
 [Printed  by  Strype,  Eccl.  Mem.  iii.  ii.  pp.  302,  et  seq.  Oxf.  edit.'] 
 
 The  same  peace  that  our  Saviour  Christ  left  with  his 
 people,  which  is  not  without  war  with  the  world,  Almighty- 
 God  make  plentiful  in  your  hearts  now  and  ever!  Amen.  Bre- 
 thren, the  time  is^  come  when^  the  Lord's  ground  will  be 
 known :  I  mean,  it  will  now*  appear  who  hath  received  God's 
 word^  in  their  hearts  in  deed,  to  the  taking  of  good  root  Luke  viu. 
 therein.  For  such  will  not  shrink  for  a  little  heat  or  sun- 
 burning  weather ;  but  stoutly  stand  and  grow,  even  maugre 
 the  malice  of  all  burning  showers''  and  tempests.  For  he 
 that  hath  played  the  wise  builder,  and  laid  his  foundation  on 
 a  rock,  will  not  be  afraid  that  every  drizzhng  rain  or  mist 
 shall  hurt  his  buildings,  but  will  stand,  although  a  great  tem- 
 pest do  come,  and  drops  of  rain  as  big  as  fir-fagots.  But 
 they  that  have  builded  upon  a  sand  will  be  afraid,  though 
 they  see  but  a  cloud  arise  a  httle  black,  and  no  rain  or  wind 
 doth  once  touch  them ;  no,  not  so  much  as  to  he  one  week  in 
 prison,  to  trust  God  with  their  Hves  which  gave  them.  For 
 they  have  forgot  what  St  Paul  saith,  "  If  we  die  we  are  the  Rom.  xiv. 
 Lord's,  and  if  we  live  we  are  the  Lord's  :  so  that  whether 
 we  live  or  die,  we  are  the  Lord's."  Yet  we  wiU  not  put  him 
 in  trust  with  his  own". 
 
 And  forasmuch,  my  dearly  beloved  brethren  and  sisters'^ 
 in  the  Lord,  as  I  am  persuaded  of  you  that  you  be  in  the 
 number  of  the  wise  builders,  which  have  made  their  founda- 
 
 [I'The  readings  given  in  the  margin  are  those  of  a  MS.  in  the 
 library  of  Emmanuel  College,  Cambridge.] 
 
 [2  is,  I  perceive,  come.]  [3  wherein.] 
 
 [4  now  shortly.]  [5  gospel.]  [c  sun.] 
 
 [1  The  paragraph,  "  For  he  that  hath  .....  with  his  own,"  does 
 not  occur  in  the  Emm.  MS.] 
 
 [8  my  beloved  in  the  Lord,  as  I  am  persuaded  of  you,  that  ye  be 
 indeed  God's  good  ground,  which  groweth  and  will  grow  on  still,  by 
 God's  gi-ace,  bringing  forth  fniit  to  God's  gloiy.] 
 
 28—2 
 
436  LATIMER    TO     ALL    THE  [lET. 
 
 tion  sure  by  faith  upon  the  infallible  word  of  God's  truth, 
 and  will  now  bring  forth  the  fruits  to  God's  glory  after  your 
 vocation,  as  occasion  shall  be  offered,  although  the  sun  burn 
 never  so  hot,  nor  the  weather  be  never  so  foul' :  wherefore  I 
 cannot  but  signify  unto  every  of  you  to  go  forward  accord- 
 ingly^ after  your  master  Christ ;  not  sticking  at  the  foul  way 
 and  stormy  weather,  which  you  are  come  unto,  or  are  like  to 
 come^ :  of  this  being  most*  certain,  that  the  end  of  your 
 sorrow^  shall  be  pleasant  and  joyful,  in  such  a  perpetual  rest 
 and  blissfulness  as  cannot  but  swallow  up  the  storms  which 
 both  you  and  they®  now  feel,  and  are  like  to  feel,  at  the  hands 
 of  those  sacrificing  prelates''.    But  set  often  before  your  eyes 
 
 Cor.  iv.  St  PauFs  counsel  to  the  Corinthians,  and  remember  it  as  a 
 restorative  to  refresh  you  withal,  lest  you  faint  in  the  way, 
 where  he  saith  :  "  Though  our  outward  man  perish,  yet  is 
 our  inward  man  renewed  day  by  day ;  for  our  exceeding  tri- 
 bulation (which  is  momentary  and  hght)  he  hath  prepared  for 
 us  an  exceeding  weight  of  glory :  whilst  we  look  not  on 
 things  that  are  seen,  but  on  things  that  are  not  seen.  For 
 things  that  are  seen  are  temporal,  but  the  things  that  are  not 
 seen  are  eternal."  And  again  he  saith  :  "  If  this  body  were 
 destroyed,  we  shall  have  another,  which  shall  not  be  subject 
 to  corruption  nor  to  persecution®."  Besides  this,  set  before 
 you  also^,  though  the  weather  be  stormy  and  foul,  yet  strive 
 to  go  apace,  for  you  go  not  alone '°;  many  other  of  your  bre- 
 thren and  sisters  pass  by  the  same  path,  as  St  Peter  saith 
 
 J  Pet.  iv.      and  telleth  us,  that  company  might"  cause  you  to  be  the  more 
 courageous  and  cheerful :  but  if  you  had  no  company  at  all 
 
 [1  "nor  the  ...  .  foul,"  not  in  Emm.  MS.] 
 
 [2  signify  unto  you,  and  heartily  pray  you,  every  one  of  you,  ac- 
 cordingly to  go  on  forward.] 
 
 [3  do.]  [^  sure  and  certain.] 
 
 [5  journey.]  [^  stonns  which  you  now  feel.] 
 
 [7  Prelates,  if  ye  often  set  it  before  yom-  eyes,  after  St  Paul's 
 counsel  in  the  latter  end  of  the  fourth  and  beginning  of  the  fifth  of  the 
 second  epistle  to  the  Corinthians.  Read  it,  I  pray  you,  and  remember 
 it  often  as.] 
 
 [8  "  where  he  saith  ....  to  persecution,"  not  in  Emm.  MS.] 
 
 [9  that  though.] 
 
 [10  weather  be  foul  and  storms  grow  on  apace,  yet  go  not  ye  alone, 
 but  many.] 
 
 [11  should.] 
 
LI.]  UNFEIGNED    LOVERS    OP    GOD's    TRUTH.  437 
 
 to  go  presently  with  you,  stick  not  to  go  still  forward'^.  I 
 pray  you,  tell  me,  if  any  from  the  beginning,  yea,  the  best  of 
 God's  friends,  have  found  any  fairer  way  or  weather  to  the 
 place  whither  we  are  going  (I  mean  to  heaven)  than  we  now 
 find  and  are  like  to  find.  Except  ye  will  with  the  worldlings, 
 which  have  their  part  and  portion  ^^  in  this  life,  tarry  still  by 
 the  way  till  the  storms  be  overpast;  and  then  either  night  will 
 approach's  that  ye'^  cannot  travel,  or  else  the  doors  will  be  johnxu. 
 shut  up '®,  that  ye  '^  cannot  go  in,  and  so  without  ye  '^  shall  have  Matt.  xv. 
 wonderful  evil  lodgings^' ;  I  mean,  in  a  bed  of  fire  and  brim- 
 stone, where  the  worm  dieth  not,  and  the  fire  goeth  not  out  '*. 
 Read  from  the  first  of  Genesis  to  the  Apocalypse :  begin 
 at  Abel",  and  so  to  Noah,  Abraham,  Isaac,  Jacob,  the  patri- 
 archs; Moses,  David ^°,  and  the  saints  in  the  old  testament; 
 and  tell  me  whether  any  of  them  find  any  fairer  ways^'  than 
 we  now  find.  If  the  old^"  will  not  serve,  I  pray  you  come  to 
 the  new,  and  begin  with  Mary  and  Joseph,  and  come  from 
 thence  to  Zechariah,  Elizabeth,  John  the  Baptist,  Stephen, 
 James,  Peter,  and  PauP^  and  every  one  of  the  apostles  and 
 evangehsts :  and  see"*  whether  any  of  them  all  found  any 
 other  way  unto  the  city  whereunto  we  travel  than  by  many 
 tribulations.  Besides  this,  if  you  should  ^^  call  to  remembrance  Actsxiv. 
 the  primitive  church,  (Lord  God !)  we  should  see  many  that 
 have  given  cheerfully  ^^  their  bodies  to  most  grievous  torments 
 rather  than  they  would  be  stopped  in  their  journey^".  There 
 was  no  day  scarce  in  the  year  but  I  dare  say  a  thousand  was 
 the  fewest  that  with  joy  left  their  houses  and  Uves  here^^ ;  but 
 in  the  city  that  they  went  unto  they  found  another  manner 
 of  dweUings  than  many  minds  be"^  able  to  conceive.     But  if 
 
 [12  do  not  you  stick  to  go  forward  still.]     [13  have  their  portion  in.] 
 
 [14  so  approach.] 
 
 [15  Strype  reads  "  he,"  but  to  the  manifest  injxuy  of  the  sense.] 
 
 [16  sparred  up  before  ye  come,  that.] 
 
 [1'''  shall  lodge  without  in  wonderful.] 
 
 [18  "  I  mean  ....  not  out,"  not  in  Emm.  MS.] 
 
 [19  beginning  at  Abel,  and  come  from  him  down,  and  so.] 
 
 [20  David,  Samuel,  and.] 
 
 [21  if  any  of  them  fovmd  any  fairer  weather  than  you  now  find.] 
 
 [22  Old  Testament.]  [23  John  Baptist  and  every  one.] 
 
 [24  search.]  [25  ghaU.] 
 
 [26  ye  shall  see  the  same  giving  cheerfully.] 
 
 [27  that  there.]  [28  lost  their  homes  here.] 
 
 [29  other  manner  of  homes  than  man's  mind  is  able  to  conceive.] 
 
438  LATIMEU    TO    ALL    THE  [lET. 
 
 none  of  these  ^  were,  if  you  had  no  company  to^  go  with  you, 
 Heb.  xiii.  yet  have  you  me^  your  poorest  brother  and  bondman  in*  the 
 Lord,  with  many  other,  I  trust  in  God.  But  if*  ye  had  none 
 of  the  fathers,  patriarchs,  good  kings,  prophets,  apostles, 
 evangeUsts,  martyrs,  holy  saints,  and  children  of  God,  which 
 in  their  journey  to  heaven  found  that  you  are  like  to  find^  (if 
 you  go  on  forwards,  as  I  trust  you  will,)  yet  you  have  your 
 general  captain  and  master,  Christ  Jesus",  the  dear  darhng 
 and  only-begotten  and  beloved  Son  of  God,  in  whom  was  all 
 the  Father's^  joy  and  delectation ;  ye  have  liim  to  go  before 
 you :  no  fairer  was  his  way  than  om's^  but  much  worse  and 
 fouler,  towards  his  city  of  the  heavenly  Jerusalem.  Let  us 
 remember^"  what  manner  of  way  Christ ^^  found:  begin  at  liis 
 birth,  and  go  forth  until  ye  come  at  his  burial;  and  you  shall 
 find  that  every  ^-  step  of  his  journey  was  a  thousand  tunes 
 worse  than  yours  is.  For  he  had  laid  upon  him  at  one  time 
 Heb.  ix.  the  devil,  death,  and  sin ;  and  with  one  sacrifice,  never  again 
 to  be  done,  he  overcame  them  alP^ 
 
 Wherefore,  my  dear  beloved",  be  not  so  dainty  to  look  to 
 have  at  the  Lord's  hands,  your  dear  Father,  that  which  the 
 patriarchs,  prophets,  and  evangehsts,  martyrs,  and  saints,  yea, 
 and  his  own  Son  Jesus  Christ,  did  not  find. 
 
 Hitherto  ye  have  found  fau'cr'''  weather  and  fairer  way 
 too,  I  trow ;  but  because  wc  have  loitered  by  the  way,  and 
 not  made  the  speed  that  wc  should  have  done,  our  loving 
 Father  and  heavenly  Lord'^  hath  overcast  the  weather,  and 
 hath  stirred  up  storms  and  tempests,  that  we  might  ^~  the  more 
 speedily  run  out  the^^  race  before  night  come,  and  before  the 
 
 [1  all  these.]  [2  now  to.] 
 
 [3  as  you  have  in  your  poorest.]  [^  of.] 
 
 [5  God,  if  you  had.]  [6  you  now  find,  &c.] 
 
 [7  yet  the  same  master  and  captain,  Jesus  Chi-ist.] 
 [8  pleasure,  joy.] 
 
 [^  no  fairer  way  than  youi's,  but  much  fouler.] 
 [10  and  consider.]  [n  He.] 
 
 [12  foot  and  step  of  his  joiirney  was  no  better,  but  much  worse  than 
 yours  now  is.] 
 
 [13  "  For  he  ...  .  them  all,"  not  in  Emm.  MS.] 
 
 [1^  dearly  beloved  in  the  Lord.] 
 
 [15  fair  weather,  I  trow,  and  fair  way  also;  now  because.] 
 
 [•"  have  made,  oui*  loving  Lord  and  sweet  Father.] 
 
 [1'  should.]  [18  run  ou  our.] 
 
LI.]"  UNFEIGNED    LOVERS    OF    GOu''s    TRUTH.  439 
 
 doors  be  barred '^  up.  Now  the  devil  and  his  ostlers  and  tap- 
 sters stand  in  every  inn-door  in  city  and  country  of  this 
 world,  crying  unto  us,  "  Come  in  and  lodge  here ;  for  here  is  Matt.  xxiv. 
 Christ,  and  there  is  Christ;  therefore  tarry  with  us^"  until  the 
 storm  be  overpast."  Not  that  they  would  not  have  us  wet  to 
 the  skin,  but  that  the  time  might  be  overpast'-^  to  our  utter 
 destruction.  Therefore  beware  of  his  enticements,  and  cast 
 not  your  eyes  upon  tilings  that  be  present,  how  this  man  doth 
 or  that  man  doth,  (for  you  may  not  foUow  a  multitude  to  do 
 eviP~;)  but  cast  your  eyes  on  the  wager  or  mark  that  you  run 
 at,  or  else  you  will  lose  the  game.  You  know,  he  that  run- 
 neth at  the  mark  doth  not  look  on  other  that  stands  ^^  by,  or 
 of  them  that  offer  ^^  to  go  this  way  or  that  way,  but  looketh 
 altogether  on  the  glove ^^  or  mark,  and  on  them  that  run  with-® 
 him,  that  those  that  are  behind  overtake  him  not,  and  that 
 he  may  overtake  them  that  are  before.  Even  so  should  we 
 do,  and  leave  looking  at  those  that  will  not  run  the  way  or 
 race"^  to  heaven's  bhss  by  suffering  persecution^^.  And  we 
 should  cast  our  eyes  on  the  end  of  the  race,  and  on  them 
 that  go  before  us,  that  we  may  overtake  them,  and  that  we 
 may  provoke  others  ^^  to  come  the  faster  after  us.  He  that 
 shooteth  will  not  cast  his  eyes  in  his  shooting  on  them  that 
 stand  ^^  or  ride  by  the  way,  I  trow  not^^ ;  but  rather  on  the 
 mark  that  he  shooteth  at,  or  else  he  were  like  to  win  the 
 wrong  way.  Even  so,  my  dear  beloved,  let  our^^  eyes  be  set 
 on  the  mark  that  we^^  shoot  at,  even  Jesus  Christ,  "  who  for  the  Heb.  xii. 
 joy  that  was  set  before  him  abode  the  cross,  and  despised 
 the  shame  ^^;"  therefore  he  now  sitteth  on  the  right  hand  of 
 ,God,  all  power  and  rule  subdued  unto  him^^    Let  us  therefore 
 
 [19  sparred  up.] 
 
 [20  The  devil  now  standeth  in  every  inn-door  of  this  his  city  and 
 countiy  of  this  world,  crying  unto  us  for  to  have  us  to  tarry  or  lodge 
 in  this  i^lace  tiU.]  [-1  overpass  us.] 
 
 .[22  "for  you  may  ....  evil,"  not  in  Emm.  MS.] 
 
 [23  upon  others  that  stand.]  [2*  that  come  after.] 
 
 [25  goal.]  [26  before.]  [2^  onward.] 
 
 [28  by  the  path  of  persecution  with  us.] 
 
 [29  overtake  them,  and  upon  them  that  run  after  us,  that  we  may 
 provoke  them  to  come.]  [30  stand  by.] 
 
 [31  I  trow.]  [32  yom-.]  [33  you.] 
 
 [3^  joyfully  carry  his  cross,  contemning  the  shame  thereof.] 
 
 [35  "all  power  ....  liim,"  not  in  Emm.  MS.] 
 
Mark  viii. 
 
 440  LATIMER    TO    ALL    THE  [lET. 
 
 follow  him :  for  thus  did  he,  that  we  should  not  be  faint- 
 hearted ;  for  we  may  be  most  sure,  that  "if  we  suffer  with 
 him,  we  shall  also^  reign  with  him.  But  if  we  deny  him,  he 
 will  surely*  deny  us."  "  For  he  that  is  ashamed  of  me,"  saith 
 Christ,  "  and  of  my  gospel,  before^  this  faithless  generation, 
 I  will  be  ashamed  of  him  before  my  Father  and  his  angels  in 
 heavens^."  Oh !  how  heavy  a  sentence  is  this  to  all  those 
 that  know  the  mass  to  be  an  abominable  idol,  full  of  idolatry, 
 blasphemy,  sacrilege  against  God  and  the  dear  sacrifice  of '^ 
 his  Christ,  as  undoubtedly  it  is ;  and  that  you  have  well 
 seen,  both  by  disputing  of  noble  clerks,  and  also  by  willing 
 sheddins;  of  their  bloods  against  that  heinous  sacrilege*^.  And 
 yet  for  fear  or  favour  of  men,  for  the  loss  of  life  and  goods, 
 (which  is  none  of  theirs,  but  lent  them  of  God,  as  David 
 saith,  "it  is  the  Lord  that  maketh  rich  and  poor;"  and  as 
 
 Bom.  xiv.  St  Paul  saith,  "  if  we  live  we  are  the  Lord's,  and  if  we  die 
 we  are  the  Lord's  ;"  therefore  let  us  give  him  his  own^ ;)  yea, 
 some  for  advantage  and  gain  will  honour®  with  their  pre- 
 sence this  pernicious  blasphemy  against  the  death  of  our 
 Redeemer^;  and  so  dissemble^"  both  with  God  and  man,  as 
 their  own  hearts  and  conscience  ^^  do  accuse  them.  Ohl  vain 
 men,  do  you  not  remember  that  God  is  greater  than  your 
 consciences^  ?  It  had  been  good  that  such  men  had  never 
 known  the  truth,  nor  that  the  gospel  had  never  been  taught 
 amongst  them,  that  thus  wittingly  and  for^^  fear  of  men  (who 
 are  but  dust,  and  their  breath  is  in  their  nostrils)  do  dissemble, 
 or  rather  in  deed  utterly  deny  Christ  and  his  sacrifice,  the 
 
 Luke  xi.  price  of  their  redemption ;  and  so  bring  on  them  the  blood 
 of  us,  and  all  other  that  have  sincerely  taught  the  gospel, 
 
 [1  undoubtedly.] 
 
 [2  But  sui-ely  if  we  deny  Him,  he  will.]  [^  in.] 
 
 [4  before  the  angels  of  God  in  heaven.] 
 
 [5  God  and  his  Christ.] 
 
 [6  "and  that  ....  sacrilege,"  not  in  Emm.  MS.] 
 
 [■^  "which  is  none  of  ...  .  his  own,"  not  in  Emm.  MS.] 
 
 [8  honour  it.] 
 
 [9  "  this  pernicious  ....  Eedeemer,"  not  in  Emm.  MS.] 
 
 [10  dissembling.]  [n  hearts  do  accuse.] 
 
 [12  "Oh!  vain  .  .  .  .  conscience,"  not  in  Emm.  MS.] 
 
 [13  Better  it  had  been  for  such  men  if  they  never  had  known  the 
 
 truth,  than  thus  wittingly,  for  favour  or  fear  of  men,  (who  breath  is  in 
 
 their  nostrils).] 
 
J,I.]  UNFEIGNED    LOVERS    OF    GOd"'s    TRUTH.  441 
 
 •with  the  adorning  and  honouring  of  that  false  idol  with  then* 
 bodies,  being  the  temples  of  God".  The  end  of  such  men  is 
 like  to  be  worse  than  the  begmnings.  Such  men  had  need 
 to  take  heed  of  ^^  then-  dissemblings  and  cloakmgs  ;  for  it  will 
 once  be  espied ;  I  mean,  when  our  Chinst  shall  come  in  his 
 glory,  which  I  trust  will  be  shortly.  But  if  he  tarry,  the 
 time  of  all  flesh  is  but  short,  and  fadeth  away  hke  a  flower. 
 I  would  wish  such  men  to  read  the  terrible  place  of  St  Paul 
 to  the  Hebrews,  in  the  sixth  chapter,  where  he  saith:  "ItHeb.vi. 
 cannot  be  that  they  which  were  once  lighted,  and  have  tasted 
 of  the  heavenly  gift,  and  were  become  partakers  of  the  Holy 
 Ghost,  and  have  tasted  of  the  good  word  of  God,  and  the 
 power  of  the  world  to  come ;  if  they  fall  away,  and  as  con- 
 cerning themselves  crucify  the  Son  of  God  afresh,  makuig  a 
 ,mock  of  him."  And  read  the  tenth  chapter,  lest  ye  fall  into 
 the  danger  of  them. 
 
 And  let  men  beware  that  they  play  not  wilily,  beguiling 
 themselves,  as  I  fear  me  they  do'^  that  go  to  mass.    And  be- 
 cause they  worship  not,  nor  kneel  not  down^',  as  others  do, 
 but  sit  still  m  their  pews^^  therefore  they  thmk  rather  to^"  do 
 good  to  others  than  hurt.    But,  alas !  if  such  men  would  look 
 on  their  own  consciences,  there  they^°  shall  see  if  they  be  very 
 dissimulers  ;  and  seeking  to  deceive  others,  they  deceive  them- 
 selves.    For  by  this  means  the  magistrates  think  them  to  be 
 of  their  sort.    They  thmk  that  at  the  elevation  time  all  men's 
 eyes  are  set  on  them,  to  mark  how  they  do ;  they  think  that 
 other,  hearing  of  such  men's  going  to  mass,  do  see  or  inquire     , 
 of  their  behaviour  there;  and  thus  they  play  wilily,  beguihng 
 themselves.     But  if  there  were  in  these  men  either  love  to 
 God  or  to  then*  brethren,  then  would  they,  for  one  or  for 
 both,  take  God's  part,  admonishing  the  people  of  their  idola- 
 try.   But  "they  fear  men  more  than  God,  that  hath  authority  Matt.x. 
 to  cast  both  body  and  soul  into  hell-fire."    They  halt  on  both 
 sides^' ;  they  "serve  two  masters."    God  have  mercy  on  such  Matt.vi. 
 
 [14  «  and  his  sacrifice  ....  of  God,"  not  in  Emm.  MS.] 
 
 [15  Such  men  had  need  to  heed  of  the  ten-ible  place  of  St  Paul  to 
 
 the  Hebrews,  in  the  sixth  chapter.     Avoid  them,  lest  ye  fall  into  the 
 
 danger  of  them.     And  let  men  beware.] 
 
 [16  as  some  (I  fear  me)  that.]  [^'^  neither  bemark  not  as.] 
 
 [18  seats.]  [19  they  rather  do.] 
 
 [20  should  they.]  [21  parts.] 
 
442  LATIMER    TO    ALL    THE  [lET. 
 
 men,  and  anoint  their  eyes  with  salve  \  that  they  may  see, 
 
 Luke  xi.      that  they  wliich  take  not  part  with  God  are  against  him,  and 
 
 they  that  gather  not  with  Christ  scatter  abroad^!    The  counsel 
 
 given  to  the  church  of  Laodicea  is  good  counsel  for  such  men. 
 
 But  now,  dearly  beloved,  to  come  again  ^,  be  not  ashamed 
 
 Bom.i.  of  the  gospel  of  God;  "for  it  is  the  power  of  God  unto 
 salvation  to*  them  that  beheve  it.""  Be^  therefore  par- 
 takers of  the  afflictions  of  Clirist,  as  God  shall  make  you 
 able^   to  bear ;  and  think  that''  no  small  grace  of  God,  to 
 
 ipet.iv.  suffer  persecution  for  God's  truth's  sake;  "for  the  Spirit  of 
 glory  and  the  Spirit  of  God  doth  rest  upon  you.  Therefore 
 if  any  man  suffer  as  a  cliristian  man,  let  him  not  be  ashamed, 
 
 Mark  viiL  but  glorify  God  on  that  behalf :"  for  "  whosoever,"  saith 
 Christ,  "shall  lose  his  life  for  my  sake  and  for  the  gos- 
 pel, the  same  shall  save  it."     Yea,  happy  are  you  if  that 
 
 icor.iu.  come  so^  to  pass,  as  you  shall  find  one  day,  when  "the  fire 
 shall  try  every  man's  work  what  it  is^."  And  as  the  fire 
 hurteth  not  the  gold,  but  maketh  it  finer  ^",  so  shall  ye  be 
 more  pure  in"  suffering  with  Clirist.  The  flail  or  the  wind 
 hurteth  not  the  wheat,  but  cleanseth  it  from  the  chaff.  And 
 ye,  dearly  beloved,  are  God's  wheat:  fear  not  the  fanning 
 wind,  fear  not  the  millstone;  for  all  these  things ^^  make  you 
 the  meeter  for  God's '^  tooth.  Soap,  though  it  be  black,  soUeth 
 not  the  cloth  ^*,  but  maketh  it^*  clean :  so  doth  the  black  cross 
 of  Christ  ^^  help  us  to  more  whiteness,  if  God  strike  with  the 
 
 John  X.       battledoor.     Because  you  be  God's  sheep,  prepare  yourselves 
 
 psai.  cxvi.  to  the  slaughter  ^^  always  knowing,  that  in  the  sight  of  God^^ 
 our  death  is  precious.     The  souls  under  the  altar  look  for  us 
 
 Eev.  vi. 
 
 [1  eye-salve.] 
 
 [2  O  that  they  would  read  what  Saint  John  saith  shall  be  done  to 
 the  unfaitliful!     The  counsel  given.] 
 
 [3  But  yet  [to]  come  again,  dearly  beloved.  Be  not  ashamed  of 
 God's  gospel;  it  is.] 
 
 [4  to  all  them.]  P  Bo  ye.] 
 
 [fi  able,  knowing  for  certain  that  ho  will  not  tempt  you  further 
 than  he  will  make  you  able  to  bear.]  ['^  it.] 
 
 [8  if  it  so  come.] 
 
 [9  Read  the  second  of  the  fii'st  to  the  Corinthians.     And  as.] 
 
 [10  fairer  and  finer.]  [^  by.] 
 
 [12  all  these  make.]  [^^  the  Lord's.] 
 
 [11  clothes :  them.]  [i^  black  cross  help.] 
 
 [10  slaughter-house.]  ['^  the  Lord  your.] 
 
LI.]  UNFEIGNED    LOVERS    OF    GOd's    TRUTH.  443 
 
 to  fulfil  their  number.     Happy  are  we  il'  God  have  so  ap- 
 pointed it'^. 
 
 Dearly  beloved,  cast  yourselves  wholly  upon  the  Lord, 
 with  whom  all  the  hairs  of  your  head  be  numbered ;  so  that  Matt.  x. 
 not  one  of  them  shall  perish  without  his  knowledge.  "  It  is  neb.  ix. 
 appointed  unto  all  men  that  they  shall  once  die."  Therefore, 
 will  we  nill  we,  we  must  drink  of  the  Lord's  cup  wliich  he 
 hath  appomted  for  us.  Drink '^  wilhngly  therefore,  and  at 
 the  first,  whilst  it  is  full ;  lest  peradventure,  if  we^°  Imger,  we-'' 
 shall  di-ink  at  the  last  of  the  di'egs  with  the  ungodly,  if  we-°  i  Pet.  iv. 
 at  the  beginning  drink  not  with  the  children-^;  for  with  them 
 his  judgment  beginneth.  And  when  he  hath  wrought  his  wUl 
 upon  mount  Sion,  then  will  he  visit  the  nations  round  about. 
 "  Submit  yourselves  therefore  under  the  mighty  hand  of  God." 
 No  man  shall  once  touch  you  without  his  knowledge ;  and 
 when  they  touch  you^^,  it  is  for  your  profit :  God^^  will  work 
 thereby  to  make  you  like  unto  Christ  ^\  here  or  elsewhere. 
 That  ye  may  be,  therefore,  hke  unto  him,  acknowledge  youi' 
 unthankfulness  and  sin,  and  bless  God  which  correcteth  us  in 
 the  world,  because  he  would  not  have  us  condemned  with  the 
 world.  Otherwise  might  he  correct  us  than  to  make  us  suffer 
 for  righteousness'  sake ;  but  this  he  doth  because  he  loveth  us. 
 Call  upon  God  through  Christ  for  the  joy^  and  gladness  of  Heb.xii. 
 his  salvation.  Believe  that  he  is  our  merciful  Father,  and 
 will  hear  us  and  help  us ;  as  the  Psalmist  saith,  "  I  am  with 
 him  in  trouble,  and  will  deUver  him."  Know  that  the  Lord 
 hath  appointed  bounds,  over  the  which  the  devil  and  all  the 
 world  shall  not  pass.  If  all  things  seem  to  be  against  you,  yet 
 say  with  Job,  "  Though  he  kill  me,  yet  will  I  hope  in  him." 
 
 Read  the  tenth  Psalm -^;  and  pray  for  me  your  poor 
 brother  and  feUow-suffercr  for  God's  sake :  his  name  there- 
 fore be  praised!     And  let  us  pray  to  God  that  he  of  his 
 
 [18  if  God  hath  appomted  it,  howsoever  it  be.] 
 [19  drink  of  it  willingly  therefore,  when  it.] 
 [20  ye,  you.]  [21  righteous.] 
 
 [22  then  know  ye  that  it  is  for  your  wealth.] 
 [23  God  thereby  will.] 
 
 [24  that  both  here  and  elsewhere  you  make  be  like  unto  him.     Ac- 
 knowledge your.] 
 
 [2^  wine  and  gladness  of.] 
 
 [20  and  let  us  pray  to  God  that  he  of  his  mercy  would  vouchsafe.] 
 
444f  LATIMER    TO    THE    LOVERS     OF    GOd''s    TRUTH.        [lET.    LIl 
 
 mercy  will  vouchsafe  to  make  both  you  and  me  meet  to  suffer 
 with  good  consciences  for  his  name's  sake.  Die  once  we  must; 
 how  and  where,  we  know  not.  Happy  are  they  whom  God 
 giveth^  to  pay  nature's  debt  (I  mean  to  die)  for  his  sake. 
 Here  is  not  our  home ;  let  us  therefore  accordingly  consider 
 things,  having  always  before  our  eyes  that  heavenly  Jerusalemy 
 and  the  way  thereto  in  persecution.  And  let  us  consider  all 
 the  dear  friends  of  God,  how  they  have  gone  after  the  ex- 
 ample of  our  Saviour  Jesus  Christ;  whose  footsteps  let  us  also 
 follow,  even  to  the  gallows,  (if  God's  will  be  so,)  not  doubting,; 
 but  as  he  rose"  again  the  third  day,  even  so  shall  we  do  at 
 the  time  appointed  of  God,  that  is,  when  the  trump  ^  shall 
 blow,  and  the  angel  shall  shout,  and  the  Son  of  man  shall 
 appear  in  the  clouds,  with  innumerable  saints  and  angels,  in 
 his  majesty  and  great  glory,  and  the  dead  shall  arise,  and 
 we  shall  be  caught  up  into  the  clouds,  to  meet  the  Lord,  and 
 to  be  always  with  him.  Comfort  yourselves  with  these  words, 
 and  pray  for  me,  for  the  Lord's  sake,  and  God  be  merciful 
 unto  us'  all !     So  be  it.  HUGH  L. 
 
 [From  Bocardo  in  Oxford,  the  xvth  day  of  May,  An. 
 1555.    Emm.  MS.] 
 
 LETTER    LH. 
 Latimer  to  Mrs  Wilkinson,  of  London,  widow^. 
 
 [Foxe's  Acts  and  Mon.  p.  1356,  edit.  1563;  Vol.  Hi.  p.  415,  edit.  1684.] 
 
 If  the  gift  of  a  pot  of  water  ^  shall  not  be  in  obHvion  with 
 God,  how  can  God  forget  your  manifold  and  bountiful  gifts, 
 when  he  shall  say  unto  you,  "  I  was  in  prison,  and  you  visited 
 me  ?"  God  grant  us  all  to  do  and  suffer  while  we  be  here 
 as  may  be  his  will  and  pleasure  !     Amen. 
 
 Yours  in  Bocardo, 
 
 HUGH  LATIMER. 
 
 [1  hath  given.]  p  awoke.]  [3  trumpet.] 
 
 [•*  unto  us.     Amen. 
 
 [5  A  letter  sent  to  Misti-ess  "Wilkinson,  of  Sojier  Lane,  London, 
 (widow),  she  being  at  the  manor  of  English  in  Oxfordshire,  from 
 master  Hugh  Latimer,  out  of  Bocardo,  in  Oxford,  where  he  was  a 
 prisoner  for  the  testimony  of  Christ,  An.  1555.     Edit.  1563.] 
 
 [6  cold  water,  156.3.] 
 
APPENDIX. 
 
 PAGE 
 
 1.  CoNCio  habita  in  conventu  Spiritualium,  Jun.  9, 1537    .     .     .  447 
 
 2.  Articuli  ab  Episcopis  Latimero  ut  subscriberet  propositi     .     .  466 
 
 3.  Epistolse : 
 
 1.     Ad  Doctorem  Greene 467 
 
 2      Ad  Doctorem  Redmannum 468 
 
 3.  Ad  Doctorem  Sherwood ibid. 
 
 4.  Ad  Archiepiscopmn  Cantuariensem 474 
 
 4.  Disputatio  tiabita  Oxonise  18  Aprilis,  1554,  inter  D.  Hugonem 
 
 Latimermn,  etc 479 
 
l^ugo    Hatimerus,    lEpiscopus 
 OTomstriee,  in  ©onbentu 
 
 spiritualium,  nono  3|unii 
 
 ante  inti}aatiantm  parltamattt 
 ccltrfirati  ^nn0  28 
 
 Hcixrtct 
 Octabt. 
 
 1537. 
 
CONCIO  HABITA  IN  CONVENTU 
 SPIRITUALIUM, 
 
 Jun.  9,  1537. 
 
 FILII  IIVIVS   SECVLI,   &c.^ 
 
 CoNVENiSTis  hodie,  fratres,  de  rebus  maximis  (quod  sciam) 
 audituri.  Convenistis  et  de  rebus  ad  Reip.  utilitatem  in  primis 
 spectantibus  deliberaturi.  Proinde  et  a  me,  qui  coram  nobis 
 jubeor  praefari,  quamlibet  indoctus  et  indignus,  talia  (scio) 
 exspectatis,  propter  quse  convenistis.  Ego  igitur  non  solum 
 primatis  jussioni  par  ere,  verum  etiam  vestrje  omnium  exspec- 
 tationi  satisfacere,  si  modo  possim,  perquam  cupiens,  ecce, 
 jam  de  rebus,  et  vestra  congregatione  et  meo  in  hac  parte 
 officio  dignissimis,  paucis  et  quam  hicidissime  possim,  aggredior 
 dicere. 
 
 Id  quod  quo  facerem  commodius,  en !  decerpsi  milii  trac- 
 tandum  ex  evangelio  eulogium  illud,  in  quo  Dominus  hujus 
 seculi  filios  prudentiores  filiis  lucis  esse  in  generatione  sua  non 
 veritus  est  pronunciare.  Neque  ego  illius  auspiciis  fretus 
 eandem  sententiam,  tanquam  basim  et  fundamentum  eorum 
 omnium,  quae  dicturus  sum,  verebor  usurpare.  Jam  non  potest 
 (opinor)  vestram  eruditionem  latere,  quo  consilio  hoc  Dominus 
 dixerit,  ut  mea  in  hac  parte  industria  nihil  opus  habeatis.  At- 
 qui  ego  tamen  (si  vultis  veniam  dare)  hoc,  quicquid  est,  paulo 
 altius  repetam,  et  rem  omnem  fere  a  prima  origine  pandam ; 
 quia  mirum  sane  dictu  videri  poterat,  si  perpendatis  et  quid 
 dicatur,  et  quis  dixerit.  Definitote  mihi  prudentiam,  seculum, 
 lucem,  et  horum  fiHos,  quid  sint  in  scripturis ;  et  miror  si 
 fihos  seculi  fihis  lucis  prudentiores  illico  omnes  affirmaveritis. 
 Verum,  ut  ad  rem  proprius  accedam,  sic  demum  auspicatur 
 Dominus : 
 
 Homo  quidam  (inquit)  erat  dives,  qui  habebat  dispensa- 
 torem ;  et  hie  delatus  est  apud  ilium,  ut  qui  dissiparet  bona 
 
 [1  Vid.  Vol.  I.  p.  33.] 
 
4 -is  CONCIO    HABITA 
 
 ipsius ;  et  vocavit  ilium,  et  ait  illi,  '  Quid  hoc  audio  de  te  ? 
 Kedde  rationem  dispensationis  tufe ;  non  enim  poteris  posthac 
 dispensare,' 
 
 Haec,  fratres,  quoniam  sic  per  parabolam  dicuntur,  et  sic 
 involucris  quibusdam  teguntur,  ut  tamen  in  speciem  rei  gestae 
 aut  historise  faciem  habere  videantur ;  non  inutile  igitur  fuerit 
 in  his  aliquandiu  immorari.  Quae  quidem  omnia  ut  fortasse 
 vera  fuisse  credere  sustineamus  et  patiamur ;  at  ad  nos  haec 
 Christi  verba  pertinere,  et  nos  nostri  officii  commonefacere, 
 id  quidem  credere  ambiguum  non  sustineamus,  inque  nos  ipsos 
 descendentes,  quam  nobis  hsec  dicta  quadrent,  videamus ;  utpote 
 qui  sic  agimus  et  sic  vivimus  plerique  omnes,  perinde  ac  si 
 Christus,  cum  loqueretur,  suo  duntaxat  instituto  pro  temporis 
 ratione  disseruisset,  neque  successura  tempera  curasset,  non 
 nobis  et  rebus  nostris  prospexisset :  quemadmodum  olim  phi- 
 losophati  sunt,  Deum  circa  cardines  cceli  ambidare,  neque  con- 
 siderare  nostra. 
 
 At  ne  sic  erretis  vos,  fratres  mei :  nolite  sic  vos  cogitatio- 
 nibus  vestris  inniti.  Nam  si  penitius  introspiciatis,  si  dihgenter 
 omnia  evolvatis  et  explicetis ;  videbitis  hsec  mysteria  etiam 
 nostram  setatem  attingere :  intelHgetis  Dominum  hoc  exemplo 
 nostros  nasos  pervellere,  nostras  aures  velUcare ;  et  apertis- 
 sime,  quid  nos  fugere,  quid  nos  sequi  debeamus,  perspicietis 
 Dominum  hac  similitudine  nobis  ob  oculos  proponere.  Haec 
 enim  perhibet  Lucas  Dominum  discipuHs  suis  dixisse.  Proinde 
 et  ad  nos  dixisse  sit  omnibus  indubitatum,  qui  discipulorum 
 successores  ac  vicarii,  ut  haberi  ac  dici  volumus,  ita  et  sumus, 
 si  qui  modo  boni  sumus,  et  officium  prsestamus  ejusdem. 
 
 Hsec  ille  partim  ad  nos  dixit,  qui  et  eadem  partim  de 
 seipso  dixit.  Ipse  est  enim  homo  ille  dives,  qui  non  solum 
 habebat,  sed  etiam  habet,  adeoque  semper  habiturus  est,  non 
 dice  dispensatorem,  sed  dispensatores  suos,  usque  ad  consum- 
 mationem  seculi. 
 
 Homo  est,  cum  Deus  sit  et  homo.  Dives  est,  non  solum 
 in  misericordia,  sed  in  omni  opum  genere.  Ipse  est  enim,  qui 
 jiobis  prsebet  omnia  abunde ;  de  cujus  manu  et  vitam  et  omnia 
 ad  vitam  tuendam  necessaria  accepimus ;  de  cujus  plenitudine, 
 quid  (quaeso)  quis  habet,  quod  non  accepit  ?  Ipse  est  denique, 
 qui  aperit  manum  suam,  et  implet  omne  animal  benedictione : 
 nedum  nos  benedictione  sua  semper  prosequitur  amplissimc. 
 Neque  thesauri  illius  exhauriri  queant:  quantumvis  effuderit 
 
IN    CONVBNTU    SPIUITUALIUM.  449 
 
 ille,  quantumvis  hauserimus  nos,  manet  tamen  thesaurus  ejus 
 inexhaustus. 
 
 Postremo  ipse  est  paterfamilias :  tota  ecclesia  est  ejus 
 ftirailia,  puro  illius  verbo  et  sacramentis  quam  officiosissime 
 pascenda.  Et  haec  sunt  bona  illius  longe  pretiosissima,  quo- 
 rum dispensationem  et  administrationem  voluit  episcopos  et 
 pastores  habere  ;  neque  solum  habere,  sed  et  exercere  eandem, 
 ut  Dei  ministri.  Id  quod  nee  divus  Paulus  formidat  affirmarc, 
 prima  ad  Corinthios  quarto  :  Sic  nos  existimet  homo  (inquiens) 
 ut  ministros  Christi,  et  dispensatores  mysteriorum  Dei.  Ce- 
 terum  in  dispcnsatoro  quid  (qufeso)  requii-itm-?  lUud  sane 
 requiritur,  ut  fidus  quis  reperiatur;  qui  fideliter  dispenset 
 bona  domini,  quique  det  cibum  in  tempore.  Non  vendat, 
 sed  det :  non  venenum,  sed  cibum.  Illud  intoxicat ;  hie  alit 
 ac  nutrit.  Non  proroget  denique,  quod  facere  debeat ;  sed  iu 
 tempore  officium  faciat :  ut  sit,  quern  constituat  dominus,  non 
 qui  praesumpserit  ipse,  et  sibi  ipsi  honorem  assumpserit. 
 
 Quid  autem  requiritur  ?  Si  hoc  ipsum,  quod  dixi,  requi- 
 ratur,  facihus  fuerit  (opinor)  tale  quiddam  in  dispensatore 
 ubique  requirere,  quam  talem  aliquem  dispensatorem  aUcubi 
 invenire.  Sed  quis  (inquam)  fidus  dispensator  ?  Quis  (inquam) 
 fidus  ?  Fidus  vero  quispiam  fuerit,  si  non  novam  ipso  pecuniam 
 excuderit,  sed  excusam  a  patrefamilias  acceperit,  nee  adul- 
 teret  aut  dimmuat  acceptam.  Verum  ipsissimam  dominicam 
 pecuniam  ad  prsescriptum  Domini,  non  in  suum  quasstum  ex- 
 pendat,  nee  in  morem  servi  nequissimi  in  terra  defodiat,  et 
 abscondat  denique.  Hoc,  fratres,  si  fidus  dispensator  facere 
 debeat,  pauhsper  (quaeso)  mecum  perpendite,  ecquid  episcopi 
 nostri  et  abbates,  ecquid  nostri  prselati  et  pastores,  fideles  hac- 
 tenus  fuerint  dispensatores,  aut  nunc  sint  plerique,  necne  ? 
 
 Agite  jam,  et  bona  fide  mihi  dicite,  (ut  de  multimodis  ahis 
 sit  silentium:)  nonne  fuere  aUqui,  qui  pecuniam  Dommi  ceu 
 adulterinam  contemnentes,  vel  novam  excuderunt,  vel  aliis 
 noviter  excusam  pro  pecunia  dommica  pubUcarunt,  nunc  adul- 
 terantes,  aut  etiam  cauponantes  verbum ;  nunc  loco  divini 
 verbi  humana  somnia  ebuccinantes  ? — dum  sic  vulgo  prse- 
 dicarmit  e  suggestu,  ninurum  redemptionem  Christi  pro  veteri 
 duntaxat  Testamento  valere,  abinde  pecuniariam  et  humanam 
 vigere,  minime  Christianam ;  (neque  deesse  poterat  exemplum 
 uxoris  cujuspiam  splendidissimum,  quse  maritum,  innumerato 
 jam  pretio,  ex  fornace  ilia  multo  maxime  meritoria  et  quaestuaria 
 
 LI^iTIMER,    II.] 
 
450  CONCIO    HA  BIT  A 
 
 jure  optlmo  redemerit ;  et  redemptum  tanquam  jure  jam  sibi 
 debituni  a  Domino  requisiverit :) — dum  sic  vulgo  prsedlcarunt 
 e  suggestu,  nimirum  mortuarias  imagines,  in  initio  nonnisi  ad 
 reprsesentandum  (opinor)  erectas,  tam  ab  omnibus  Christi  fideli- 
 bus,  in  misera  etiamnum  hac  omnium  rerum  penuria  et  caritate, 
 non  solum  auro  obducendas,  sed  et  sericis  vestibus,  et  bis 
 quidem  pretiosissimis  donariis  onustis,  excolendas ;  insuper 
 et  lucernis  cereis,  turn  intra  templum,  tum  extra,  vel  in  media 
 luce  illuminandas :  quasi  hie  nuUus  sumptus,  quamlibet  magnus, 
 poterat  esse  nimius ;  cum  interim  ipsos  Christi  fideles,  imagines 
 (inquam)  vivas,  nee  minoris  quam  pretiosissimo  sanguine 
 Christi  redemptas,  (proh  dolor !)  esurire,  sitire,  algcre,  in  tene- 
 bris  vel  ad  mortem  usque  squalescere  denique,  misere  ubique 
 videamus : — dum  sic  vulgo  prsedicarunt  e  suggestu,  nimirum 
 hsec  voluntaria  opera  minus  quidem  necessaria  esse,  quam 
 opera  misericordife  et  praecepta  Dei;  at  magis  tamen  prin- 
 cipaha,  magis  excellentia  esse,  hoc  est  (ut  horum  sensura 
 teneatis)  Deo  Optimo  Maximo  magis  placitura :  quasi  nunc 
 Deo  magis  placere  possent  humana  quam  divina,  et  aliena 
 quam  sua : — dum  sic  vulgo  pra9dicarunt  e  suggestu,  nimirum 
 plus  frugis  ac  devotionis  ex  momentanea  quadam  imaginis 
 mortuae  contemplatione  ortum  iri,  quam  si  quis  in  sacra  lec- 
 tione  vel  universum  septennium  contemplando  versaretur : — 
 dum  sic  denique  vulgo  prsedicarunt  e  suggestu,  nimirum  pur- 
 gatorianas  illas  animas  et  multo  maxime  egere  ope  nostra,  nee 
 quicquam  auxilii  nisi  a  nobis  in  hoc  seculo  habere  posse ; 
 quorum  alteram  si  non  est  falsum,  est  certe  ad  minus  anceps, 
 dubium  et  incertum ;  ideoque  temere,  arroganter,  et  asseve- 
 ranter  coram  populo  e  suggestu  assertum  :  alteram  est  omnium 
 calculis  quam  manifestissime  falsum.  Ut  pr^etermittam  alia 
 hujus  monetae  quam  plurima,  per  totas  tres  boras  et  amplius 
 interdum  a  quibusdam  ebuccinata  et  exhalata.  SciUcet  liaec 
 sunt  mysteria  divina  et  Christiana,  et  non  potius  somnolentitia 
 et  humana?  Scilicet  hi  sunt  dispensatores  mysteriorum  Dei 
 fideles,  et  non  potius  dissipatores  infidissimi  ?  Quos  constituit, 
 non  Dominus,  sed  daemon  verius,  super  famuUtium  miserum,  su- 
 per famulitium  miserabiliter  habitum  et  tractatum.  Bene  fuerit 
 populo,  ubi  tales  concionantur  perraro. 
 
 Et  tamen  mirum  est  videri  prudentiores  esse  tales  in  ge- 
 ncratione  sua,  quam  fideles  dispensatores  sunt  in  sua ;  dum  illi 
 humana  prudentius  stabilire  satagunt,  quam  hi  divina.     Hinc 
 
IN    CONVBNTU    SPIRITUALIUM.  451 
 
 opera  qujiestuaria,  spontanea  et  humana  regnare ;  Christiana 
 vero,  necessaria  et  frugifera,  jacere  passim  videmus.  Sic 
 malitia  a  mails,  quam  bonitas  a  bonis,  promovetur  efficacius: 
 cum  mail  sint  prudcntiores,  quam  boni,  in  generatione  sua. 
 Et  hi  sunt  dispensatores  illi  perfidi,  quos  fidi  omnes  non  sine 
 altis  suspiriis  apud  divitem  ilium  patremfamiHas  quotidie  de- 
 ferunt,  quod  dissipent  bona  ipsius :  quos  et  ille  ahquando 
 vocaturus  est,  et  eadem  voce  compellaturus,  qua  ceconomura 
 compellavit,  dicens,  Quid  hoc  audio  de  te,  &c. 
 
 Hie  Dominus  nostram  ingratitudinem  et  perfidiam  partim 
 admiratur,  partim  objurgat  nos  ob  illam,  et  admirabundus 
 simul  et  objurgabundus  velut  interrogat  nos,  dicens.  Quid  hoc 
 audio  de  vobis  ?  Quasi  diceret  Dominus  nobis  :  Omnes  ubique 
 pii  queruntur  de  vobis,  et  vestram  avaritiam,  vestram  tyran- 
 nidem  incusant  apud  me :  diligentiam  et  sinceritatem  jam  diu 
 in  vobis  desiderant. 
 
 Ego  praecepi  ut  cum  omni  diligentia  et  labore  pasceretis 
 eves  meas :  vos  sedulo  pascitis  vosmetipsos,  in  deliciis  et  otio 
 de  die  in  diem  diffluentes.  Ego  in  mandatis  dedi,  ut  doceretis 
 mea,  non  vestra ;  ut  meam  gloriam,  meum  lucrum  qusereretis : 
 vos  docetis  vestra ;  vestram  gloriam,  vestrum  lucrum  quseritis. 
 Vos  praedicatis  quidem  perraro ;  et  quando  prsedicatis,  nil 
 aliud  quam  veros  praedicatores,  quantum  in  vobis  est,  impe- 
 ditis  :  ut  multo  prsestiterit,  omnino  tales  a  praedicando  abstlnere, 
 quam  tam  perniciose  prsedicare.  Deumbonum!  quid  ego  audio 
 de  vobis  ? 
 
 Yos  qui  deberetis  esse  mei  praedicatores,  quid  aliud  quam 
 meos  praedicatores  in  invidiam,  in  ignominiam,  in  contemptum 
 ducere ;  imo  in  pericula,  in  carceres,  in  mortes  denique,  quan- 
 tum vestrae  suppetunt  vires,  pertrahere  satagitis?  Breviter: 
 Ego  volui  ut  omnes  Christian!  audirent,  et  quotquot  veUent 
 per  otium  legerent  quoque,  doctrinam  meam :  vos  nee  cm^atis 
 ut  omnes  audiant,  et  obnixe  curatis  ne  laici  legant ;  scilicet, 
 ne  legendo  intelligant,  et  intelhgendo  forte  vestram  ignaviam 
 merito  condemnare  discant. 
 
 Haec  est  generatio  vestra;  haec  est  dispensatio  vestra :f 
 haec  est  vestra  prudentia.  In  hac  generatione,  in  hac  dis- 
 pensatione  vos  estis  prudentissimi.  Et  haec  demum  sunt,  qu£e 
 ego  audio  de  vobis,  qui  optabam  audire  mehora.  Siccine  me 
 decepistis?  an  vosmetipsos  potius  decepistis?  Ego,  cum 
 unicam  tantum  haberem  familiam,  nempe  ecclesiam,  et  cam  a 
 
 29—2 
 
452  CONCIO    HABITA 
 
 me  tarn  uiiicc  dilectam,  ut  memetipsum  pro  ea  exponerem,  et 
 sanguinem  meum  pro  ea  effunderem  ;  hanc  hinc  ego  ascen- 
 surus  vestrse  curse  commisi,  earn  vobis  tradidi  pascendam, 
 alendam,  fovendara.  Vos  in  meum  locum  succedere  volui ;  vos 
 coiisimilem  amorem  ct  affectum  vere  paternum  induere  jussi. 
 Vos  vicarios  meos  etiam  in  rebus  maximis  constitui :  sic  enim 
 palam  docui,  ut  qui  vos  audiret,  me  audiret ;  qui  vos  sperneret, 
 et  me  sperneret.  Dedi  vobis  et  claves,  non  terrestres,  sed 
 ccelestes ;  et  bona  mea,  quse  semper  in  summo  pretio  mihi 
 sunt  habita,  ncmpe  verbum  et  sacramenta,  vobis  dispensanda 
 reliqui.  Hsec  beneficia  ego  in  vos  contuli ;  ct  nunc  hanc 
 gratiam  mihi  retuhstis.  Siccine  abuti  benignitate  mea  susti- 
 nuistis?  Siccine  me  fefellistis?  Quanquam  non  me  sane, 
 sed  vos  ipsos  fefeUistis ;  quia  dona  et  beneficia  mea  cedent 
 vobis  in  majorcm  cumulum  damnationis.  Et  quia  clementiam 
 patrisfamilias  contempsistis,  severitatem  judicis  sentire  meru- 
 jstis.  Agite  ergo :  reddite  rationem  dispensationis  vestrse. 
 O  vocem  horribilem !  JSTon  enim  potestis  posthac  dispensare. 
 O  flebilem  ac  tremebundam  vocem ! 
 
 Videte,  fratres,  videte,  quid  mali  males  dispensatores 
 maneat.  Operae  pretium  igitur  fucrit  cavere,  ne  tam  acerbam 
 sententiam  tandem  audire  vobis  contino-at.  Imo  nobis  omnibus 
 cavendum,  ne  hoec  in  nos  aliquando  quadrare  reperiantur. 
 
 Sed  ego  jam,  ne  vos  longitudine  sermonis  enecem,  quod 
 reliquum  est  parabolae  rehnquam,  et  ad  colophonem  ac  finem 
 parabola)  me  accingam ;  enarraturus  vidcHcet,  quomodo  fihi 
 hujus  seculi  prudentiores  sunt  filiis  lucis  in  generatione  sua. 
 Quam  quidem  sententiam  utinam  esset  facultatis  mese  tanta 
 verborum  luce  explicare,  ut  ego  non  tam  dixisse,  quam 
 pinxisse  dicerer ;  vos  vero  non  tam  audiisse,  quam  spectasse 
 videremini !  Verum  hoc  longe  supra  vires  meas  esse  jDositum 
 ingenue  fateor.  Proinde  (quod  unum  est  reliquum)  opto,  quod 
 non  habeo ;  et  adesse  vehm,  quod  abesse  doleo,  nempe  facul- 
 tatem  sic  tractandi  id  quod  in  manibus  habeo,  ut  in  gloriam 
 Dei,  salutem  vcstram,  corporis  Christi  sedificationem  cedat, 
 quicquid  id  est,  quod  inter  dicendum  dixero. 
 
 Quare  rogatos  vos  velim,  fratres,  ut  communibus  precibus 
 Deum  mecum  interpelletis :  atque  in  hoc  interpellctis,  ut  mihi 
 nunc  OS  ad  loquendum  recte,  vobis  vero  aures  ad  audiendum 
 cum  fruge,  chgnetur  prffistarc.  Quod  ut  fiat,  orabitis  eura, 
 qucm  prseceptor  noster  Jesus  Christus  orandum  docuit,  Pa- 
 
IN    CONVENTU    SPIRITUALIUM.  453 
 
 trem  nostrum ;  dicturi  orationem  earn,  quam  idem  prseceptor 
 dicendam  instituit. 
 
 Oraturi  pro  invictissimo  Domino  Rege,  summo  ac  supremo 
 ecclesiae  Anglicanae  capite  sub  Christo,  et  pro  omnibus  suis, 
 sive  ex  clero,  sive  ex  reliquo  ordine,  sive  ex  nobilibus,  sive  ex 
 subditis :  memores  interim  omnium  qui  sunt  hac  serumnosa 
 vita  defuncti,  et  jam  dormiunt  in  somno  pads,  et  requiescunt 
 a  laboribus  suis  in  requie  et  somno  pacis ;  fideliter,  amantcr, 
 et  patienter  exspectantes  quod  sunt  clare  et  conspicue  (quando 
 visum  est  Deo)  visuri :  dicturi,  inquam,  pro  his  omnibus,  et 
 pro  gratia  nobis  perutili  ac  necessaria,  ad  Dominum  orationem 
 dominicam,  Pater  noster. 
 
 Filii  hujus  seculi,  etc.  Lucas,  ocvi. 
 
 Christus  hac  clausula  socordiam  suorum  taxavit ;  non 
 ahorum  fraudulentiam  probavit.  Neque  rem  ita  habere  lasta- 
 batur,  sed  conquerebatur  potius :  ut  multa  pronunciantur  a 
 multis,  non  quia  ita  esse  debeant,  sed  quia  ita  esse  soleant. 
 Hoc  male  Christum  habebat,  quod  filii  hujus  seculi  filiis 
 lucis  prudentia  prgestabant.  Quod  quidem  ipsum  verum  fuit 
 tamen  setate  Christi,  et  idem  est  nostra  setate  non  nisi 
 verissimum.  Quis  tam  csecutit  ut  hoc  non  clare  videat,  nisi 
 si  quis  sit,  qui  inter  filios  seculi  et  fihos  lucis  non  probe 
 discernat?  Filii  seculi  prudentius  concipiunt  et  generant, 
 concepta  et  generata  prudentius  nutriunt  et  servant,  quam  filii 
 lucis.      Quod  tam  miserum  est  dictu,  quam  absurdum  auditu. 
 
 Verum  cum  filios  seculi  auditis,  seculum  pro  patre  intel- 
 ligite.  Est  enim  seculum  velut  pater  multorum  liberorum, 
 non  prima  quidem  creatione  et  opere,  sed  imitatione  et  amore. 
 At  neque  pater  est  solum,  sed  et  alterius  patris  filius.  Quod 
 si  patrem  illius  noris,  illico  noris  ejusdem  et  liber os.  Non 
 enim  potest  non  habere  liberos  diabolicos,  quod  parentis  loco 
 ipsissimum  habet  diabolum. 
 
 Diabolus  enim  non  mode  parens,  sed  et  princeps  seculi 
 hujus,  hoc  est,  hominum  secularium  jam  ohm  esse  perhibetur: 
 ut  vel  idem  sit,  vel  non  longe  diversum,  vel  filios  seculi  vel 
 filios  diaboli  pronunciare,  juxta  illud  Christi  ad  Judaeos,  Vos 
 ex  patre  diabolo  estis ;  cum  et  fihos  seculi  Christus  dubio 
 procul  alloqueretur.     Jam  vero  diabolus  cum  sit  et  auctor  et 
 
454 
 
 CONCIO    HA  BIT  A 
 
 rector  tenebrarum  harum,  in  quibus  obambulant  vel  oberrant 
 potius  liujus  seculi  filii,  hi  lucem  et  filios  ejus  odio  inexpli- 
 cabili  necesse  est  prosequantur.  Et  hinc  est,  quod  filii  lucis 
 nunquam  aut  perraro  hie  in  hoc  seculo  persequutione  careant 
 a  filiis  hujus  secuh,  hoc  est,  diaboli,  illis  intentata.  Et  pru- 
 dentiores  esse  hos  ad  l^edendum,  quam  illos  ad  defendendum, 
 nemo  non  clarissime  perspicit. 
 
 ColHgite  igitur,  fratres,  ingenium  et  studium  Hberorum  ex 
 ingenio  et  studio  parentum.  Cognoscitis  proverbium  esse, 
 et  idem  celeberrimum :  Mali  corvi  malum  ovum.  Quare  non 
 possunt  filii  seculi  non  esse  mali,  qui  tarn  malum  patrem, 
 nempe  seculum,  tarn  malum  avum,  nempe  diabolum,  dignos-, 
 cuntur  habere.  Habent  enim  generis  sui  primarium  auctorem 
 serpentem  ilium  calUdissimum  diabolum,  monstrum  omnium 
 monstrorum  monstrosissimum ;  nescio  quid,  sed  quasi  quiddam 
 totum  ex  odio  Dei,  ex  diffidentia  in  Deum,  ex  mendaciis,  dolis, 
 perjuriis,  discordiis,  homicidiis,  atque  (ut  uno  verbo  dicam)  ex 
 omni  nequitiarum  genere  concretum,  coahtum  diabolum.  Quid 
 ego  diaboli  ingenium  sigillatim  describere  conor?  Cum  id  nulla 
 ratio,  nulla  vis  mentis  humanae  complecti  possit.  Hoc  tantum 
 crasse  et  in  summa  dicere  possum,  quod  nos  omnes  cum  nostro 
 magno  malo  experimur  esse  verum,  nempe  diabolum  omnium 
 vitiorum  sentinam  foetidissimam  esse,  omnium  malorum  cloacam 
 sordidissimam  esse ;  neque  dissimile  quiddam  esse  hoc  seculum, 
 tali  patre  dignissimum  fihum. 
 
 Hie  igitur  diabolus  cum  ejusmodi  fuerit  (ut  nunquam 
 poterit  esse  sui  dissimihs),  en !  ex  Invidia,  carissima  amica, 
 veluti  hoe  seculum  suscepit.  Susceptum  Discordise  alendum 
 tradidit.  Quod  quidem  seculum  cum  in  virilem  setatem  ado- 
 levisset,  velut  ex  variis  concubinis  prolem  aggeneravit  longe 
 numerosissimam.  Et  adeo  foecundus  pater  evaserat,  et  tot  ex 
 Superbia,  Gula,  Avaritia,  Luxuria,  Astutia  filios  procreaverat, 
 ut  jam  fere  nullum  sit  videre  hujus  orbis  angulum,  nee  uUum 
 sit  reperire  vita)  genus,  in  quo  hberos  ilUus  non  reperias  quam 
 plurimos :  m  aula,  in  cucuUa,  in  claustro,  in  rocheto  deniquc 
 quamlibet  candido,  et  ubi  non?  quamquam  non  illico  filii 
 hujus  seculi  sunt  omnes,  qui  secularcs  et  laici  vulgo  con- 
 suevere  dici ;  neque  protinus  filii  lucis  sunt  omnes,  qui  spirituales 
 et  ex  clero  obtinuere  appellari.  Sed  ut  inter  laicos  est  invcnire 
 filios  lucis,  ita  et  ex  clero  est  reperire  filios  hujus  seculi  : 
 quantumvis  sacrosanctum  illud  nobis  ipsis  arrogamus,  et  nobis 
 
IN    CONVENTU    SPIRITUALIUM.  455 
 
 solis  dici  contendimus,  Vos  estis  lux  miindi,  peculium  Christi, 
 regale  sacerdotium,  gens  sancta,  et  ejusmodi  quid  non  ?  quia 
 nusquam  sues  liberos  non  general  seculum.  Inter  laicos  non 
 cessat  seculum  efficere,  ut  qui  seculares  dicuntur,  seculares 
 etiam  sint,  et  secularibus  desideriis  prsecipites  rapiantur;  ut 
 sic  mores  cum  nomiue  a  patre  contrahere  videantur. 
 
 In  clero  etiam  movit  seculum  ex  spiritualibus  seculares 
 €omponere,  et  ibi  quoque,  ibi  filios  hujus  seculi  bene  multos 
 efformare,  ubi  nomen  seculi  mira  sanctitatis  specie,  et  artificioso 
 religionis  fuco,  multo  maxime  nituntur  tegere  et  dissimulare : 
 quasi  vero  sui  parentis  liberos  jam  pudeat,  qui  patrem  tamen 
 suum,  hoc  est,  seculum  et  verbis  et  signis  externis  execrari  et 
 abominari  videantur.  At  corde  et  opere  amplectuntur,  et  exos- 
 culantur  egregie,  et  tota  pene  vita  agnoscunt  verissime :  adeo 
 ut  ipsos  (quos  vocant)  seculares  omni  jam  secularitatis  genera 
 longe  superent  et  vincant.  Tam  officiose  et  per  omnia  patrem 
 sequitur,  adjuvante  quidem  avo,  sua  proles. 
 
 Hi  sunt  demum  sanctuli  nostri,  qui  seculo  se  mortuos 
 profitentm' ;  cum  nuUi  uspiam  magis  vivant  seculo,  quam  illorum 
 aliqui,  ne  dicam  multi.  Sed  sint  lii  quantumvis  volunt  pro- 
 fessione  et  nomenclatura  ab  hoc  seculo  longissimi  et  alienis- 
 simi,  ut  nihil  commercii,  nihil  cognationis  aut  affinitatis,  nihil 
 commune  cum  illo  videantur  habere :  at  vita  et  factis  tamen 
 palam  faciunt,  et  sese  produnt,  non  spm'ios,  sed  cum  primis 
 germanos  esse  hujus  secuH  fihos ;  quippe  quos  seculum  ex 
 carissima  sua  velut  uxore  hypocrisi  ohm  suscepit,  susceptos 
 .educavit,  educates  jam  multiphcavit  plus  satis :  plus  satis,  etiam 
 si  per  divos  omnes  et  divas  dejerent,  se  neutrum  parentem, 
 nee  seculum  nee  hypocrisim,  novisse;  ut  omnia  simulare  et 
 dissimulare  optime  norunt,  id  quod  a  parentibus  suis  com- 
 modissime  addiscere  poterant. 
 
 Verum  haec  ego  non  de  onuiibus  loquor  religlosis,  sed  de 
 his,  quos  hoc  seculum  vel  in  media  rehgione  habet  sibi  reU- 
 gatissimos  et  devotissimos :  hoc  est,  de  multis,  et  plus  satis 
 multis ;  nam  in  omni  hominum  ordine  vereor  ne  bona  pars 
 sint  inordinati  et  fihi  hujus  seculi.  Et  istiusmodi  filii  qui- 
 busdam  ingrati  poterant  videri,  quod  parentes  suos  verbis  et 
 rehquo  praetextu  non  mehus  agnoscunt  et  recognoscunt,  sed 
 jenuntiant  potius  et  rejiciunt,  quasi  cane  pejus  et  angue  eos 
 odissent.  Sed  sic  sunt  demum  parentibus  gratissimi,  utpote 
 ilhs  ipsis  quam  simillimi;  ita  vultu  et  moribus  eos  referentes, 
 
456 
 
 coNCio  hahita 
 
 lit  jam  reflorescere  in  his  illi  videantur :  cum  aliud  in  lingua 
 editima,  aliud  in  pectore  clausum  habeant:  cum  Curios  shmdent, 
 €t  Bacchanalia  vivant^:  cum  parentes  sic  imitentur  denique,  ut 
 odisse  niliilominus  videantur.  Sic  mori2;eri  liberi  instituta 
 parentum  imbibcre.  Neque  hi  demum  sunt  solitarii,  quan- 
 tumvis  religiosi,  quantumvis  monachi.  Sed  dixeris,  Monachmn 
 esse  idem  est  quod  solitarium  esse.  Demus.  Isti  tamen  sic 
 sunt  monachi,  quod  non  solitarii,  sed  frequenti  fraternitate 
 undique  stipati  et  associati.  Et  mu'or  ego,  si  fratres  non 
 habeant  inter  eos,  qui  episcopi  et  praelati  dicuntur,  ut  non 
 paucos,  ita  longe  germanissimos.  Sed  quoniam  de  singulis 
 disserere  non  suppetet  tempus,  dum  prselatos  dicimus,  epi- 
 scopos,  abbates,  priores,  archidiaconos,  decanos,  et  id  genus 
 alios  intelligimus :  qui  hue  in  praesentiarum  convocantur  (uti 
 video),  ut  non  nisi  de  rebus  publicis  ad  gloriam  Christi  et 
 populi  Anglicani  commodum  spectantibus  consultent  et  confa- 
 bulentur.  Quod  utinam  tarn  sedulo  faciant,  quam  facere  merito 
 debeant !  Cetermn  periculum  est,  ne  ex  horum  numero,  ut 
 lux  suis  liberis  non  careat,  ita  et  seculum  sues  habeat :  inter 
 quos  (ego  scio)  haudquaquam  conveniet,  quantumlibet  in  uno 
 et  eodem  congregentur  loco.  Attamen  inter  fihos  seculi  et 
 fihos  lucis  haudquaquam  conveniet  (quod  scio),  dum  animos 
 habent  tam  dissimiles,  et  studia  tam  contraria,  judicia  denique 
 penitus  diversa.  Quod  si  filii  hujus  seculi  vel  plures  sint 
 futuri,  vel  prudentiores  in  hac  congregatione,  quam  filii  lucis ; 
 quorsum  timi  (qufeso)  attinebat  convenisse?  An  non  satius 
 fuerat  minime  convocatos  fuisse  ?  Nam  filii  hujus  seculi,  ut 
 sunt  mali,  ita  generant  male ;  et  tamen  fere  fit,  ut  sint  vel 
 plures  ubique,  vel  certe  prudentiores,  quam  fihi  lucis  in  gene- 
 ratione  sua.  Et  nunc  loquor  de  generatione  qua  generant, 
 non  de  generatione  qua  generantiu* ;  quandoquidem,  quomodo 
 fihi  lucis  per  ostium,  filii  vero  hujus  seculi  aliunde  generantiu^ 
 et  intrant,  perlongum  fuerit  pertractare. 
 
 Quanquam  non  omnes  (opinor)  vos  univoca  generatione 
 estis  generati,  nee  una  ratione  in  tam  illustri  loco  estis  consti- 
 tute Hoc  unum  faxit  Deus,  ne  seculariter  generati  seculariter 
 generetis !  Et  nimc  ego  nihil  moror,  quomodocimque  sitis 
 generati,  quacunque  ratione  sitis  promoti ;  modo  pium  sit  ac 
 commodum,  quicquid  in  hac  consultatione  vestra  sitis  facturi 
 et  generaturi. 
 
 [1  Juv.  ii.  3.] 
 
IX     CONVENTU     SPlRiTUALIUM.  457 
 
 Quicquid  id  sit  futurum,  cxitus  convocationis  vestra?  pro- 
 babit,  fructus  et  finis  generationis  vestra?  declarabit.     Nam 
 hactenus    per   totos  jam    septem    annos,    et    amplius,    quid 
 (quaeso)   generastis?      Quid   produxistis?     Quid   peperistis? 
 Quid  edidistis  in  hac  celebri  congregatione  vestra?      Quid, 
 inquam,  quo  aut  populus  Anglicanus  fuerit  vel  pilo  melior,  aut 
 vos  ipsi  vel  erga  Deum  aliquo  modo  acceptiores,  vel  erga  popu- 
 lura  vobis  concreditum  exoneratiores  ?  Nam  quod  populus  plus 
 solito  eruditior  et  doctior  interim  evaserit,  utri  tribuendum? 
 vestrse  industrioB,   an  providentife  potius  divinae   et  regise  ? 
 vobiS;  an  regi  potius  tribuendum  ?     Utrum  prius  vos  regem, 
 an  rex  vos  potius  ad  frequentiores  condones  habendas  literis 
 excitavit  ?     An  obscurum  jam  sit,  quanta  violcntia  et  vos  et 
 parochi  vestri  hue  adducti  sitis,  ut  libri  non  a  vobis,  sed  a 
 profanis  et   laicis  bominibus  elucubrati  passim  venderentur, 
 et  legerentur   in  commodum   populi?      Audacior  sum,   sed 
 Latine  loquor,  non  Anglice ;  clero,  non  populo ;  pra?sentibus, 
 non  absentibus ;  benevolo  animo  loquor  quicquid  loquor,  testor 
 Deum  qui  novit  cor  meum  et  me  loqui  compellit.      Quid  ergo 
 (per  immortalem  Deum)  vos  tanti  patres,  tarn  multi,  tam  longo 
 tempore,  tam  saepe  in  uno  loco  congregati,  emacliinati  estis, 
 si  tuleritis  duo  facinora?     Alteram,  quo  hominem  mortuum, 
 quod  audivi,  combussistis ;  alterum  quo  hominem  vivum,  quod 
 sensi,  comburere  voluistis  :  ilium,  nescio  quomodo,  vestris  com- 
 modis  in  suo  testamento,  quod  audivi,  contrarium ;  hominem, 
 ut  audio,  bona)  vita),  et  dum  viveret  bonorum  operum  plenis- 
 simmn,  utpote  clero  juxta  ac  populo  beneficum :    hunc  vero, 
 de  vobis  sane  nunquam  male  meritum,  tantummodo  quia  arti- 
 cuUs  quibusdam,  quorum  ahqui  contra  supremitatem  regiam 
 erant  concinnati,  nolebat  subscribere.     Tolhte  hroc  praeclara 
 facinora ;  et  mihi  sit  hactenus  incognitum,  quid  tam  diu  enixi 
 €t  emoliti  estis :  nisi  quod  jam  occurrit  memoria?,  contra  domi- 
 num  Erasmum  aliquid  attentatum,  etsi  in  lucem  non  editum. 
 
 Saepe  antehac  a  vobis  consultum  :  sed  quid  tandem  actum? 
 Saepe  deliberatum ;  sed  quid  editum,  quo  Christus  gloriosior, 
 populus  Christi  sanctior  sit  redditus?  Appello  conscientias 
 vestras.  Cur  sic  ?  Cur  sic  ?  An  quia  non  fuere  inter  vos  filii 
 lucis,  hoc  est  filii  Dei,  qui,  contempto  seculo,  Deo  studerent, 
 et  quod  Dei  gloriam  referret  in  lucem  ederent,  et  ita  se  fiHos 
 lucis  esse  commonstrarent  ?  Non  opinor,  non  equidem  opinor. 
 Absit  hoc  a  vobis,  ut  omnes  prsetextu  lucis  congregati  filii 
 
458  coNcio  iiAniTA 
 
 fucritis  seciili !  Cur  turn  demum  ?  Cur  turn  ?  Forsitan,  quia 
 filii  hujus  seculi  vel  plures  erant  (ut  fit)  in  hoc  concilio  vestro, 
 vel  certe  prudentiores  quam  filii  lucis  in  generatione  sua. 
 Quo  fieri  poterat,  ut  illi  ad  gcncrandum  male,  quam  hi  ad 
 generanduni  bono,  cvaderent  potentiores. 
 
 Siquidem  filii  lucis  prudentiam  quidem  liabent,  sed  ser- 
 pentinam,  ct  cum  simplicitate  columbina  conjimctam,  non  nisi 
 simpliciter,  fidehter,  ac  plane  gcncrantes  ct  agcntes  omnia ; 
 eoque  facihores  impeditu  in  generatione  sua,  ct  injuriis  capes- 
 sendis  opportuniorcs.  At  filii  hujus  seculi  sccularcm  pru- 
 dentiam, vulpinam  astutiam,  Iconinam  ferociam,  et  potentiam 
 nocendi  denique  plusquam  aspideam  aut  basihscariam  habent, 
 fraudulenter  ct  insidiantcr  gencrant  et  agunt  universa  :  qui 
 tanquam  Nembrothi  quidam,  ac  venatores  coram  Domino  ro- 
 bustissimi,  cum  sint  onmi  simulatione  et  dissimulatione  plenis- 
 simi,  filiis  lucis  imponunt  et  impcdimento  sunt  quam  facillime. 
 Qui  enim  venantm*,  non  palam  incedunt,  sed  clanculum 
 agunt,  ac  insidiis  (ut  nostis)  utuntur,  et  crcbra  frequentique 
 venatione  indies  callidiores  efliciuntur.  Sunt  enim  filii  hujus 
 secuU  veluti  venatores  insidiarii.  Hi  immerito  filii  lucis  dici 
 yolunt,  cum  tantopere  lucem  oderint,  et  opera  tenebrarum 
 tanta  sedulitate  generare  studuerint :  qui  si  filii  lucis  esscnt, 
 tenebras  utique  non  amarent.  IS^cque  mirum  est,  quod  aUos 
 in  tam  densis  tenebris  detincre  satagunt,  cum  sint  ipsi  toti  tarn 
 tenebricosi,  et  cahgine  tantum  non  tartarea  undique  cu'cumfusi. 
 
 Quocirca  pulcherrimum  fuerit  in  omni  hominum  ordine, 
 piaxime  in  pra^latorum  ordine,  inter  filios  lucis  et  fihos  seculi 
 discriminare ;  quia  ingens  impostura  suboritur,  quando  alteri 
 pro  alteris  indiscriminatim  capi  permittuntur.  Ingens  (inquam) 
 impostura  passim  grassatur,  quando  qui  lux  mundi  vulgo 
 habcntur,  solem  et  lucem  e  mundo  toUcrc  nituntur.  Sed 
 horum  diversitatem  ex  diversitate  cum  animorum,  tum  armo-. 
 rum  dignoscere  licet :  cum  fiUi  lucis  sic  sint  animis  affecti,  ut 
 adversariorum  salutem,  vel  cum  sui  commodi  jactura,  inter- 
 dum  et  vitfc  discriminc  qmcrant;  filii  hujus  seculi  contra 
 tales  mentes  deprehcnduntur  habere,  ut  sanguincm  bencfac- 
 torum  prius  sitiant,  quam  ullius  rei  secularis  jacturam  fa- 
 ciant. 
 
 Arma  filiorum  lucis  sunt,  primum,  verbum  Dei,  quod 
 nunquam  non  promovent,  et  divulgant  quantum  possunt,  ut 
 fructum  ferat  :    deindc,  paticntia  ct  oratio,   quibus  in  omni- 
 
IN    CONVENTU    SPIRITUALIUM.  459 
 
 bus  anfjustiis  nixi  confortantur  a  Domino.  Cetera  Deo  com- 
 mittmit,  cui  et  omnem  vindictam  rclinqumit.  Arma  vcro  filio- 
 rum  hujus  seculi  smit,  nunc  fraudes  et  doli,  nunc  mendacia 
 et  nummi.  Illis  sua  commenta  aggenerant :  his  generata, 
 quamlibet  absurda,  stabiliunt  et  confirmant.  Quod  si  qui  re- 
 sistant, lios  iisdem  armis  et  instrumentis  trucidandos  procurant. 
 Sic  Christum,  lucem  ipsam,  emerunt  ad  mortem,  et  post 
 mortem  obscurarunt  rcdivivum.  Sic  filios  lucis  emunt  et 
 obscurant  quotidie,  et  obscurabunt  continue  usque  ad  consum- 
 mationem  seculi ;  ut  nunquam  non  sit  verum,  quod  olim  dicebat 
 Christus,  nempe,  filios  hujus  secuH,  etc. 
 
 Filii  secuh  vividam  fidem  in  Christum  extenuant,  alienara 
 et  suam  erigunt :  filii  lucis  contra.  Filii  seculi  opera  a  Deo 
 praeparata  faciunt  minimi ;  traditionaria  vero  opera  et  sua 
 faciunt  maximi :  filii  lucis  contra.  Filii  seculi,  si  quando 
 quaestum  in  rebus  vident,  quamhbet  frivolis,  si  non  ctiam 
 interdum  perniciosis,  illas  praedicant,  si  quando  prsedicant : 
 illas  dentibus  et  unguibus  defensant,  illarum  abusum  quan- 
 tumvis  intolerabilem  a3gre  improbant,  ne  improbando  abusum 
 quiBstum  amittant.  Filii  lucis  contra.  Res  omnes  suo  ordine 
 digerunt:  necessarias,  Christianas,  et  a  Deo  praiceptas  erigunt 
 et  extollunt :  voluntarias,  humanas,  et  commentitias  dejiciunt, 
 et  in  suum  locum  rcdigunt.  Abusus  rerum  omnium  vehe- 
 menter  redarguunt.  Et  tamen  sic  ista  fiunt  utrinque,  et  sic 
 isti  generant  utrique  ut  filii  hujus  seculi,  etc.,  ut  fraudes  et 
 doh,  mendacia  et  nummi  videantur  praevalere:  ut  nunc  nihil 
 dicam,  quomodo  opima  convivia  sunt  filiis  hujus  secuh  ad  sua 
 negotia  peragenda  instrumenta  cum  primis  efiicacia. 
 
 Neque  solum  fihi  hujus  secuh  sunt  fihis  lucis  pruden- 
 tiores,  sed  et  inter  hujus  seculi  fihis  fuere  alii  aliis  prudentiores 
 in  generatione  sua :  quia  etsi  eadem  fuerit  (quod  ad  finem 
 attinct)  omnium  hujus  seculi  fihorum  generatio,  tamen  in  hac 
 ipsa  generatione  alii  aliis  prudentius  generavere. 
 
 Nam  Romoe  quid  a  centesimo  quoque  anno  in  centesi- 
 inum  quemque  annum  a  filiis  hujus  seculi  generatum  est,  et 
 quam  prudenter  generatum,  apud  suggestum  Pauhnum  in 
 exordio  idtimi  parliamenti  poteratis  audire ;  quomodo  alii 
 canonizationes,  alii  exspectationes,  ahi  pluralitates  et  uniones, 
 ahi  totas  quotas  et  dispensationes,  ahi  indulgentias,  et  has 
 mira  varietate  splendidas,  nunc  stationarias,  nunc  jubUarias, 
 nunc  pocularias,    nunc  manuarias,    pedarias,    et    oscularias; 
 
4G0  COXCIO    HARITA 
 
 alii  alias  denique  hoc  genus  foeturas  wenerarunt,  et  prudenter 
 quidem  per  omnia  omnes :  adeo  sane  prudenter,  ut  sua  pru- 
 dentia  totum  pene  mundum  stultificare  Talerent. 
 
 Ceterum  qui  purgatorium  illud  nostrum  antiquum  et 
 lucrosum  generarunt ;  illud  a  Franciscana  cuculla  mortuo 
 cadaveri  circumjecta  quoad  quartam  partem  mitigandum; 
 illud  non  nisi  a  prudentissimo  domino  papa,  vel  quoties 
 libuerit,  in  totum  spoliandum ;  illud  more  solito  satisfacto- 
 rium,  missaticum,  et  scalarium :  qui  hoc  (inquam)  piu*ga- 
 torium  tarn  prudenter  generarunt,  fuere  illi,  mea  quidem 
 opinione,  in  generatione  sua  longe  omnium  prudentissimi : 
 quibus,  sive  filii  lucis,  sive  rehqui  hujus  secuh  fihi,  comparati 
 non  nisi  stultissimi  in  generando  poterant  videri.  Lepidissi- 
 mum  sane  commentum,  et  a  prima  illius  generatione  commen- 
 tatoribus  ejasdem  tarn  qusestuarium,  ut  parum  absit  quin 
 ausim  affirmare,  nullum  hactenus  fuisse  in  toto  terrarum  orbe 
 imperatorem,  qui  uberiorem  ex  "vivorum  vectigalibus  pro- 
 ventum  collegerit  unquam,  quam  illi  Terissimi  hujus  seculi 
 filii  ex  mortuorum  tributis  et  donariis  hoc  commento  sibi 
 corrasere. 
 
 Quod  si  jam  in  Anglia  adhuc  sunt  reliqui  hujus  seculi 
 filii,  qui  hoc  seculi  suavium,  nempe  purgatorium,  non  minus 
 prudenter  continuare,  quam  olim  Roma  generare  noverint ; 
 quLS  tuum  insimulaverit  Christum  falsitatis,  quin,  ut  hactenus 
 fuerit  verum,  ita  semper  futurum,  quod  filii  hujus  seculi  sint 
 non  solum  ad  generandum,  sed  etiam  ad  fulciendum  et  con- 
 tinuandum  generatum,  quam  fihi  lucis  longe  prudentiores  ? 
 
 !Xescio  quid  sit,  sed  ahquid  sibi  vult,  quod  tarn  a?gre 
 vident  aliqui  hujus  monstri  abusum  quamhbet  horrendum ; 
 quasi  nullus  sit,  vel  esse  poterit  iUius  abusus :  et  rem  anti- 
 quam  videri  volunt  vehementer  amare,  qui  nomen  antiquum 
 tam  ardenter  satagunt  instaurare.  Xon  pih  faciunt  nomen,  nisi 
 ob  rem.  Xon  enim  ignorant  (ut  sunt  calhdi)  rem  commode  et 
 opportune  sequuturam  suum  nomen. 
 
 Hinc  jactant  ahqui  inventum  ab  illis  purgatorium,  vel 
 invitls  omnibus.  Ego  nescio  quid  sit  inventum.  Ut  pro 
 mortuis  oretur  non  est  inventum,  quia  non  erat  amissum. 
 Quomodo  potest  esse  inventum  quod  non  est  perditum  ?  O 
 acutissimos  rerum  inventores,  qui  rem  nondum  perditam  (si 
 diis  placet)  inveniunt  !  Nam  hberationem  illam  suam  cucul- 
 lariam,  solutioncm  illam  suam  scalariam,  et  spoliationcm  illam 
 
IX    CONVEXTU    SPIRITUALIUM.  461 
 
 suam  paparlara,  et  reliqua  sua  figmentaria,  non  possimt  in- 
 veuii'e.  Hiec  sic  sunt  perdita  (quod  ct  illi  fatcntiu-)  ut, 
 quantumvis  anxie  qusesita,  at  nuuquam  erunt  inventa :  nisi 
 forte  hfec  omnia  cum  sue  nomine  reditura  bene  sperant  ut 
 nummos  colligant,  et  denuo  decipiant ;  et  ita  in  omni  regno 
 suum  quoddam  regnum  consolident.  Ceterum  quo  hoc  jurgii 
 inter  filios  seculi  et  lilios  lucis  evadet,  hoc  ille  novit,  qui  et 
 filios  hicis  et  lilios  seculi  aliquando  judicabit. 
 
 Et  jam,  ut  multis  ahis  pr^etermissis  ad  linem  acccleremus  : 
 Vos  agite,  qujeso,  fratres  et  patres,  per  Deum  immortalem, 
 agite,  et  posteaquam  convenimus,  aliquid  congregati  nunc 
 aixamus,  quo  fiUos  lucis  esse  nos  commonstremus ;  ne  qui 
 filii  hujus  seculi  hactenus  fuimus  visi,  lilii  hujus  seculi  perga- 
 mus  perpetuo  yideri.  Omnes  pra?latos  nos  vocant :  ergo  ita 
 nos  geramus.  posteaquam  convemmus,  ut  qui  pr^elati  sumus 
 honore  et  dignitato.  pra^lati  etiam  simus  sanctimonia.  benevo- 
 lentia,  diligentia.  sinceritate.  Oumes  hue  convenisse  nos  cog- 
 noscunt,  et  fructum  conventus  nostri  quam  avidissime  anhelant 
 et  exspectant.  Qualis  est  futura  nostra  gcneratio,  talis  est 
 futm'a  et  nostra  ab  illis  nominatio  :  ut  jam  sit  penes  nos,  vel 
 fihos  lucis  vel  fihos  seculi  ab  iUis  perpetuo  appellari. 
 
 Igitur  levate  capita  vestra,  fratres,  et  oculis  collustrate  ac 
 dispicite,  et  quid  sit  dcmum  in  ccclesia  Anglicana  rcforman- 
 dum  considerate.  An  vobis  difficile  fuerit  quam  plm'imos 
 rermn  abusus  in  clero,  et  item  in  populo  videre  ?  Quid  in 
 Arcubus  conspicitis  ?  jS^iliilne  corrigendum  ?  Quid  ibidem 
 faciunt?  Expediuntne  negotia  popidi,  an  impediunt?  Pec- 
 catane  semper  corrigunt,  an  alibi  correcta  interdum  de- 
 fendunt?  Quot  ibi  judicia,  citra  mmiera,  opportune  et  in 
 tempore  (ut  ferunt)  clausa  ?  Aut  si  omnia  ibidem  recte,  quid 
 in  consistoriis  pontificiis  ?  Punltionesne  legitimas,  an  re- 
 demptiones  pecuniai'ias  est  sa?pius  videre  ?  Quid  do  ceremo- 
 niis  AngUcanis  sentitis?  sa^pe  cum  non  mediocri  offendiculo 
 contcmptis,  s.^pius  tanta  superstitione  vitiatis,  depravatis,  ct 
 veluti  obductis,  ut  fere  dubitcs  an  eas  aliquas  sic  perdui*are 
 an  penitus  e  medio  tolli  utihus  fuerit.  Komie  de  numnio, 
 de  superstitione,  do  a?stimatione  conquesti  sunt  antehac 
 majores  vestri? 
 
 Ecquid  in  feriis  nostris  ct  diebus  festis  conspicamini  ? 
 Quorum  nisi  pauci  primitus  pictatis  gratia  instituti  crant: 
 pxiiide   in  quibusdam   locis   noquc  tinis   ncquo   modus   iusti- 
 
462  CONCIO    HABITA 
 
 tuendi;  quasi  hoc  unum  fuerit  Dcum  colerc,  nirairum  ut  ab'. 
 operibus  vacarctur.  Et  tamen  quid  populus  in  his  ?  Pietati 
 an  impietati  potius  vacant?  Ecquid  vos  videtis,  fratres?' 
 At  videt  Deus,  si  vos  non  videtis,  Deus  videt  totos  pene 
 dies  in  cbrietate,  comessatione,  contentione,  aimulationc, 
 chorea,  alea,  otio,  gula,  miserabiHtcr  consumptos  esse.  Usee 
 videt  ille  et  minatur,  qui  nee  fallitur  videndo,  nee  falht 
 minando.  At  sic  diabolo  servitur,  non  Deo ;  etsi  prsetexitur 
 Deus.  Imo  plus  uno  die  festo  quam  profestis  multis  servitur 
 diabolo.  Ut  nihil  sint  hsec  ;  at  quern  non  piget  videre,  et 
 valde  piget  videre,  in  tam  multis  diebus  proceres  et  divites 
 in  deliciis  defluere,  et  tam  variis  dcliciis  diffluere ;  operarios 
 vero  et  pauperes  victum  uxoribus  et  liberis  perquam  neces- 
 sarium  nee  paratum  interim  habere,  nee  per  festivitatem 
 dierum  nostrorum  posse  parare  ;  nisi  citari  velint,  et  ab 
 officiahbus  nostris  compellari?  IS'onne  bonorum  prselatorum 
 fuerit  de  his  consultare,  et  consultando  his  morbis  mederi? 
 Vos  videritis,  fratres  mei,  vos  tandem  ahquando  videritis. 
 
 Quid  tandem  de  imaginibus  istis,  in  tanta  celebritate 
 praeter  ceteras  habitis,  et  tanta  corporum  nostrorum  lassi- 
 tudine  aditis  ac  frequentatis ;  tam  sumptuose  denique  et 
 fiducialiter  inquisitis  ac  visitatis ;  de  famosis  istis,  nobilibus, 
 et  notoriis  imaginibus,  quarum  extant  undique  in  Anglia 
 multae  et  diversae,  quid  opinaraini  ?  Sic  dispescere  et  dis- 
 criminare  imagines,  pro  usu  an  pro  abusu  imaginum 
 habetis  ? 
 
 Imo  cur  tu  sic  interrogas,  et  interrogando  bonae  devo- 
 tioni  bonae  plebis  male  obstas?  An  non  bene  fiimt  omnia, 
 qua}  bona  intentione  sunt  facta,  modo  nobis  commoda  et  lu- 
 crosa  ?     Sane  sic  et  sentit  et  loquitur  avaritia. 
 
 An  non  dignius  fuerit,  fratres,  aliquid  ejusmodi  lucri  (si 
 non  etiam  universum)  nobis  decidere,  quam  ad  tantam  impie- 
 tatem  pro  lucre  connivere,  et  tamdiu  connivere ;  si  modo 
 impietas  est,  et  impietas  vobis  visa  est?  Aliud  est  moras 
 imagines  tam  saepe  adire,  tam  anxie  quaerere  ;  ahud  sanctorum 
 reUquias  interdum  visere.  Et  tamen,  ut  ibi  multum  impietatis, 
 ita  hie  aliquid  super stitionis  potest  latere,  dummodo  ossa  por- 
 corum  forsan  pro  reliquiis  sanctorum  ahquoties  visantur,  pene 
 dixerim,  in  Anglia. 
 
 Ergo  caccitas  est  nimis  quam  crassa,  et  tenebrae  sunt  plus 
 quam  palpabiles,  dum  ha3C  sic  prjedicantur  a  quibusdam,  et 
 
IN    CONVENTU    SPIBITUALIUM.  4G3 
 
 sic  pricdlcantur  fieri ;  quasi  non  poterant  male  fieri,  quso  nihil- 
 ominus  sunt  ejusmodi  ut  nee  a  Deo  nee  ab  hominibus  prroci- 
 piantur  fieri.  Imo  ab  hominibus  prajcipiuntur  potius,  vel 
 prorsus  non  fieri,  vel  certe  segnius  et  rarius  fieri,  cum  sic  a 
 majoribus  nostris  sit  constitutum,  videlicet : 
 
 "  Prgecipimus  ut  sacerdotes  saepe  moveant  populum,  max- 
 ime  mulieres,  ne  faciant  vota,  nisi  ciun  deliberatione,  de  con- 
 sensu vu'orum,  de  consilio  sacerdotum  denique." 
 
 Sic  olim  constituit  ecclesia  Anglicana.  Quid  (quasso)  vide- 
 bant,  qui  sic  constituebant  ?  Intolerabilem  imaginum  abusum 
 videbant :  periculosam  ad  imagines  peregrinationem  videbant : 
 superstitiosam  imaginum  discriminationem  videbant.  Certe 
 aliquid  videbant.  Et  talis  est  constitutio  qute  tales  pere- 
 grinationes  fere  aboleat ;  utpote  quas  sic  abusum  tollat,  ut 
 usum  vel  nullum  vel  perrarum  relinquat. 
 
 Nam  qui  vota  ad  peregrinandum  restringunt,  etiam  et 
 ipsam  peregrinationem  restringunt ;  cum  fere  sit  ut  non  pere- 
 grinentur  nisi  votarii,  et  qui  vote  se  astringunt  ad  peregri- 
 nandum. Et  quando  (quseso)  peregrinaretur  uxor,  si  non 
 nisi  seipsa  secum  bene  deliberante,  prudenti  viro  consentiente, 
 perdocto  sacerdote  consulente  denique  peregrinaretur ;  hoc 
 est,  ad  famosam  aliquam  imaginem  peregre  profiscisceretur  ? 
 Nam  hoc  est  fere  apud  Anglicanum  vulgus  peregrinari,  nimi- 
 rum  ad  mortuam  ahquam  et  notoriam  imaginem  peregre,  hoc 
 est  procul  e  domo,  proficisci.  Jam  si  sic  <najores  vestri  con- 
 stituere,  nee  aliquid  constituendo  sunt  assequuti ;  sed  abusus, 
 ut  videri  licet,  non  obstante  constitutione,  indies  magis  ac 
 magis  accrevere  :  quid  restat  vobis  agendum,  fratres  et  pa- 
 tres,  si  modo  certum  est  vobis  aliquid  agere,  nisi  vel  fallaces 
 illas  et  prsestigiosas  imagines  e  medio  tollere ;  vel  si  aliunde 
 noveritis  abusum  amovere,  illam  rationem  indicare ;  si  modo 
 visum  est  abusum  amovere  ? 
 
 Et  jucundum  fuerit,  serium  majorum  vestrorum  animum  et 
 desiderium  in  constitutione  sua  animadvertere,  quando  "  prae- 
 cipimus"  inquiunt;  non  consulimus,  sed  praecijjimus.  Quo- 
 mo  do  nos  ad  tarn  salutrferum  ecclesise  Anglicanae  praeceptum 
 tam  diu  friguimus,  cum  quaedam  lucrosa  interim  nee  prsecepta 
 nee  consulta  tantopere  coluerimus ;  quasi  abusum  rerum  per- 
 severare,  quam  lucrum  cum  abusu  amittere  mallemus  ? 
 
 Ut  nihil  nunc  de  nocturnis  illis  bacchanalibus  disseram ; 
 ut  nihil  de  prasscriptis  ac  praestitutis  miraculis,  tam  festiviter 
 
464i 
 
 COXCIO    IIAniTA 
 
 in  occidcntc  cclobratis  nunc  dicam ;  audivistis,  opinor,  de 
 Blesiano  corde  apud  Malbornc,  et  Algai'ianis  ossibus  alibi, 
 quomodo  et  quamdiu  lusuni  ct  dclusum  fuerit ;  vereor  ne  in 
 multarum  animaruni  dispcndium :  ut  facillimum  fuerit  hinc 
 conjicere,  ejusmodi  praestigiosis  imposturis  hoc  regnum  passim 
 scatcre.  Neque  tamen  aliquid  remedii  est  tam  longo  tempore 
 a  vobis  excogitatum  et  constitutum,  Sed  misellus  populus 
 falsaria  niiracula  pro  veris  continuo  suscipere,  et  omnigcna 
 superstitione  securus  jacere  pcrmittitur.  Deus  misereatur 
 nostri,  &c. 
 
 Postremo,  do  matrimonio  quid  ?  Omnia  bene  ?  Do  bap- 
 tismo  quid  ?  Semper  Latine,  an  Anglice  potius  (ut  populus 
 quid  geratur  intelligat)  ministrandum  ?  Quid  turn  de  missa- 
 libus  sacerdotibus,  et  missis  ipsis?  Quid  dicitis?  An  sic 
 omnia  vacant  abusu,  ut  nihil  in  his  castigandum  videatis? 
 At  majores  vestri  videbant,  qui  contra  venaiitatem  missarum 
 sub  poena  suspensionis  constituebant,  ne  tricennalia  aut  annalia 
 (sic  enim  vocant)  more  solito  forent  pro  pretio  celebrata. 
 Quid  videbant,  qui  sic  constituebant?  Quales  sacerdotes, 
 quales  missationes  videbant  ?  Sed  quorsum  tandem  evasit 
 constitutio  ?     Deus  misereatur  nostri  I 
 
 Si  nihil  est  emendandum  in  communi,  saltem  emendemus 
 nos  ipsos  singuli.  Quod  si  videmur  nee  in  communi  nee  sin- 
 guli  emendatione  egere ;  euge,  domini  mei,  euge !  saltem  de 
 nummis  congerendis  aliquandiu  disseramus,  et  suaviter  inter 
 nos  invicem  conferamus,  et  postea  quales  hue  accessimus  tales 
 domum  redeamus :  hoc  est,  filii  hujus  seculi  et  undequaque 
 mundani.  Et  dum  sumus  in  mundo,  vivamus  corde  jucundo  ; 
 quia  post  banc  vitam  nihil  jucunditatis  est  nobis  spcrandum, 
 si  nihil  est  nunc  in  nobis  emendandum.  Sed  dicamus,  non 
 cum  divo  Petro,  quod  "rerum  omnium  finis  appropinquat ;"  hoc 
 triste :  sed  cum  servo  male,  quod  "  cunctatur  dominus  meus 
 venire ;"  illud  suave :  "  percutiamus  conserves,  cum  ebriis 
 edamus  ct  bibamus."  Siquidem  quoties  abusus  rerum  non 
 auferimus,  toties  conserves  percutimus,  Quoties  populo  ve- 
 rum  pabulum  non  adhibemus,  toties  conserves  percutimus. 
 Quoties  in  superstitione  perire  sinimus,  toties  conserves  per- 
 cutimus. Breviter,  quoties  cseci  ca3cos  ducimus,  toties  con- 
 servos  percutimus,  et  magna  percussione  percutimus.  Quando 
 vero  deliciosc  ac  otiose  vivimus,  time  cum  ebriis  edimus  ct 
 bibimus. 
 
IX    CONVENTU    SPIRITUALIUM.  465 
 
 Sed  veniet  Dominus,  veniet,  et  non  tardabit.  In  die  quo 
 non  exspectamus  veniet ;  et  hora  qua  ignoramus  veniet,  et 
 nos  dissecabit :  partem  nostram  cum  hypocritis  ponet.  Ibi 
 nos  collocabit  denique,  ubi  fletus  erit,  fratres  mei ;  ubi  stridor 
 dentium  erit,  fratres  mei.  Et  hie  esto  (si  vultis)  hujus  nostroB 
 tragoediae  finis.  Has  sunt  delicise  deliciosis  hujus  seculi  fiUis 
 praeparatse :  hae  sunt  placentae  secularibus  praelatis  destinat^e 
 — fletus  et  stridor  dentium !  Ecquid  ilhc  jucunditatis,  ubi 
 fletus,  stridor  dentium  commixtus  ?  Hie  ridemus,  ibi  flebimus. 
 Hie  dentibus  deliciamur,  et  lautitias  rodimus ;  ibi  dentibus  dila- 
 cerabimm*  et  stridebimus.  Quorsum  nunc  prudentia  excel- 
 luimus  ?     Quid  tandem  generavimus  ? 
 
 Videtis  supphcium,  si  pertinetis  ad  seculum.  Si  non 
 vultis  tam  graviter  affligi,  cavete  ne  sitis  fihi  hujus  seculi. 
 Si  non  vultis  esse  fihi  hujus  secidi,  nohte  rebus  secularibus 
 affici ;  nohte  secularibus  rebus  inniti.  Summa  summarum  :  Si 
 non  vultis  aiternaliter  perire,  nolite  seculariter  vivere. 
 
 Sed  agite,  fratres  mei,  agite,  et  iterum  atque  iterum  dice, 
 agite.  Qusestus  vestri  studium  amittite  ;  gloriae  et  lucro 
 Christi  studete.  In  consultationibus  vestris  quae  Christi 
 sunt  quaerite;  et  quod  Christo  complaceat,  ahquid  tandem 
 generate.  Christi  gregem  dihgenter  pascite ;  divinum  verbum 
 sinceriter  prsedicate:  lucem  amate;  in  luce  ambulate;  et  sic 
 fihi  lucis  estote  in  hoc  seculo,  ut  in  future  fulgeatis  lucidi  ut 
 sol,  cum  Patre  et  FHio  et  Spiritu  Sancto.  Cui  honor  et 
 gloria !    Amen. 
 
 Impressum  in  subiirbio  Londinensi,  vulgo  dicto 
 
 Southvvarke,  per  me  Jacobum  Nicolai. 
 
 Pro  Johanne  Gough,  bibUopola. 
 
 Cum  privelegio  Regali. 
 
 r  1  30 
 
 [LATIMER,  II.J 
 
HUGO  LATIMERUS  IN  SACRA  THEOLOGIA  BACC.  IN  UNI- 
 VERSITATE  CANTAB.  CORAfll  CANT.  ARCHIEPISCOPO, 
 JOHAN.  LOND.  EPISCOPO,  RELIQUAQUE  CONCIONE  APUD 
 WESTMONAST.  VOCATUS,  CONFESSUS  EST,  ET  RECOG- 
 NOVIT  FIDEM  SUAM,  SIC  SENTIENDO,  UT  SEQUITUR 
 IN  HIS  ARTICULIS  21   DIE  MARTII.    ANNO  1531. 
 
 [Foxe,  Acts  and  Mon.  p.  1334,  edit.  1563>.] 
 
 1.      Sentio  purgatorium  esse  pro  animabus  defunctorum 
 purgandis  post  banc  vitam. 
 Animanim  2,      Sciitio   quod  animaB  in   purgatorio  juvantur   missis, 
 
 inpurgatorio  ,•       m  ,       i  •  ,-, 
 
 residentium   oratioiiibus  ct  eleemosyiiis  supcrstitum. 
 
 memoresesse  _,         .  ,  .  ,.  ^^,     .     . 
 
 licet.  3.      Sentio   quod  sancti  aposton  et  martyres  Lnristi,  a 
 
 corporibus  exuti,  sint  in  ccelis. 
 sanctos  invo-        4.     Sentio  quod  iidem  sancti  in  coelis  tanquam  mediatores 
 
 care  licet.  ,  ,  . 
 
 orant  pro  nobis. 
 
 5.  Sentio  quod  iidem  sancti  in  coelis  a  nobis  hono- 
 randi  smit. 
 
 6.  Sentio  quod  conducit  Christianis  sanctos  invocare,  ut 
 ipsi  pro  nobis  ut  mediatores  Deum  deprecentur. 
 
 Peregrinare  7.      Soutio  quod  poregrinationes  et  oblationes  possunt  pie 
 
 et  meritorie  fieri  apud  sepulcra  et  reliquias  sanctorum. 
 
 8.  Sentio  quod  qui  voverunt  castitatem  perpetuam,  non 
 possunt  ducere  uxores,  nee  votum  solvere,  sine  dispensatione 
 pontificis  summi. 
 
 9.  Sentio  quod  claves  ligandi  et  solvendi  traditse  Petro 
 perseverant  in  successoribus  ejus  pontificibus,  etiamsi  male 
 vivant,  nee  ullo  mode  nee  unquam  laicis  commissse  sunt. 
 
 10.  Sentio  quod  homines  per  jejunia,  orationes,  et  alia 
 pietatis  opera  mereri  possunt  a  Deo. 
 
 11.  Sentio  quod  proliibiti  ab  episcopis  tanquam  suspecti 
 cessare  debent  a  prasdicatione,  'donee  se  apud  eosdem  vel  su- 
 periorem  legitime  purgaverint,  fuerintquo  restituti. 
 
 12.  Sentio  quod  jejunium  quadragesimale  et  alia  jejunia 
 a  canonibus  indicta,  et  Christianorum  moribus  recepta,  sunt 
 (nisi  necessitas  exigat)  servanda. 
 
 13.  Sentio  quod  Deus  in  quolibet  septem  sacramen- 
 torum,  meritis  passionis  Christi,  confert  gratiam  rite  reci- 
 pient!. 
 
 [1  Vid.  supra,  p.  218,] 
 
 licet. 
 
ARTICULI    LAXIAIEUO    UT    SUBSCIUBEKET    PROPOSITI,  4G7 
 
 14.  Scntio  quod  consecrationes,  sanctificationcs,  benedic- 
 tiones,  usu  Chiistianorum  in  ecclesia  receptie,  laudabiles  sunt 
 et  utiles. 
 
 15.  Sentio  quod  laudabHo  est  et  utile,    ut  venerabilcs  imagmibus 
 imagines  crucifixi  et  sanctorum  statuantur  in  ecclesiis,  in  me- 
 moriam,  honorem,  et  venerationem  Jesu  Christi   et  sancto- 
 rum ejus. 
 
 16.  Sentio  quod  laudabile  est  et  utile  easdem  imagines 
 ornare,  et  coram  eisdem  lucernas  ardentes  statuere  in  honore 
 eorimdem  sanctorum. 
 
 EPISTOLA  I. 
 
 H.  Latimerus  ad  Doctorem  Greene. 
 
 QuANDO  hesterno  vesperi  Kymboltoniam  inde  iu  patriam 
 discessurus  veneram,  amplissime  Pater,  ex  M.  Tliropo  et  aliis 
 baud  vulgari  fide  hominibus,  post  mutuas  salutationes  et  gra- 
 tulationes,  facile  didici  niliil  posse  hoc  tempore  M.  Wynfyldo 
 e venire  jucundius  quam  in  Luffvelli  locum  apud  nos  succedere, 
 et  quicquid  ille  habuerat  muneris  obtinere :  non  quod  tantillo 
 salario  sit  opus  tam  honorifico  viro  et  rerura  omnium  affluentia 
 tarn  insigniter  locupletato,  sed  pro  liberali  sui  animi  generosi- 
 tate  quam  maxime  cupit  cum  literatis  viris  et  Musarum  culto- 
 ribus  familiaritatem  contrahere.  Et  haec  res  tam  serio  agitur, 
 et  tam  grato  atque  adeo  tam  ardenti  petitur  animo,  ut  quum 
 niliU  prseter  fidem  antea  venerando  Moro  datam  causari  super- 
 erat  nobis,  exoratur  jam  Morus,  sed  regia  id  quidem  (ut 
 fertur)  intercessione,  ut  Wynfyldo  cedat,  liceatque  nobis  citra 
 omnem  ignomini^  notam  Wynfyldi  votis  obsecundare.  Cer- 
 tumque  est  eum  heic  quoquoversum  amicos  singulari  hu- 
 manitate  conciliare,  et  conciliatos  beneficiis  devincii-e,  denique 
 omnibus  benefacere.  Tua  ergo  prudentia  viderit.  Ex  te  uno 
 vel  maxime  pendet  totius  rei  summa,  et  Academise  commodum, 
 decus,  ornamentum.  Thropus  nobis  mius  admiratissimus,  et 
 amantissimus  semper  tui,  banc  concessionem  nostra?  reipublica? 
 tam  commodum  fore  existimat  ut  niliil  magis.  Nam,  ut  do 
 Wynfyldo  perstringam,  cui  (qua^so)  vel  major  bis  diebus  apud 
 regem  fides,  vel  promptior  alloquendi  eundem  pro  suis  vo- 
 luntas, quam  uni  Wynfyldo  ?  Aut  quis  ex  profanis  proceribus 
 literarum  observantior  ?      At  ego  videbor  fortasse  ofliciosior 
 
 30—2 
 
468  LATIMERUS    AD    DOCTOREM    GREENE.  [eIMST, 
 
 quam  prudentior,  quod  tani  audactcr  ad  tuam  domlnationem 
 seribo.  Sed  Thropus  impulit,  studium,  pictas,  obsorvantia  in 
 nostram  rempublicam  impulit.  Parce  erranti  et  bene  volenti* 
 Yalcat  tua  dignitas.  Has  scrlpsi  intempesta  nocto,  post 
 pluvios  equatorios,  ct  cum  cram  ardore  solis  in  ciborum  fumis 
 et  reliqua  ingurgitatione  veluti  suffocatus,  et  mentis  impos. 
 Ex  Kymboltonia  postridie  Edvardi. 
 
 11.  LA.TIMERUS. 
 Reverendo  Doctori  Greene,  Gymnasiarchre. 
 
 EPISTOLA  II. 
 Summa  liter  arum  Latimeri  Redmanno. 
 
 [E  Foxii  Act.  et  Mon.  p.  1308,  edit.  1563.] 
 
 SuFFiciT  mihi,  venerandc  Rcdmanne,  quod  oves  Christi 
 non  nisi  vocem  Christi  audiunt;  et  vos  non  habetis  adversum 
 me  uUam  vocem  Christi,  et  ego  habeo  cor  cuivis  voci  Christi 
 parere  paratum,  Valeto,  et  nohto  me  tuis  Uteris  amplius  a 
 colloquio  Dei  mei  turbare. 
 
 EPISTOLA  III. 
 Hugo  Latimerus  ad  Doctorem  Sherwood. 
 
 [Fox.  Act.  et  Mon.  p.  1318,  edit.  1563.] 
 
 Salutem  plurimam. — Non  equidem  sum  ego  vel  adeo  ferox 
 (quod  sciam),  vir  item  eximie,  ut  ab  horaine  christiano  cliristiane 
 admoneri  moleste  feram ;  vel  adeo  insensatus  et  a  communi 
 sensu  ahenus  (ni  fallor),  ut  me  prius  suggillatum  fuissc  abs  te, 
 et  inter  pocula,  neque  semel  suggillatum,  quam  admonitum, 
 imo  nee  admonitum  tandem,  sed  acerrime  potius  redargutum, 
 sed  convitiis  et  mendaciis  male  habitum  potius,  sed  calumniis 
 inique  affectum  potius,  sed  folso  condenmatum  potius,  constanter 
 probem.  Quod  si  tuis  hisce  Hteris  pro  illarum  jure  et  mei 
 animi  ductu  ego  jam  respondcrem, — Sed  cohibeo  me,  ne  dum 
 Conor  tuo  morbo  mederi,  bilem  tibi  moveam,  liomini  vel  citra 
 stimulum,  ut  prte  se  ferunt  literae,  plus  quam  oportet  bilioso. 
 Imo  det  utrique  Deus,  quod  ipse  utrique  norit  commodo  fore. 
 
III.]  LATIMERUS    AD    DOCTOREM    SHERWOOD.  469 
 
 et  mihi  videlicet  vel  in  mediis  calumniis  patientiam  christiano 
 homine  dignam,  et  tibi  judicium  aliquando  tain  rectum,  quara' 
 nunc  habes  zelum  tuopte  marte  bene  fer\idum.  Conducibilius, 
 opinor,  fuerit  sic  orare,  quam  ejusmodi  criminationi  apologiam 
 parare,  quum  et  ego  jam  negotiosior  sum  pro  concione  mihi 
 perendie  dicenda,  quam  ut  commode  possim  respondere,  et 
 mendaciora  sint  tua  omnia,  quam  ut  jure  debeam  ea  confutare. 
 Sed  ut  paucis  tamen  multis,  si  fieri  possit,  satisfaclam,  primum 
 operae  pretium  fuerit  in  medium  statuere  et  quid  ego  dixi,  et 
 quid  tu  ex  dictis  collegisti.  Collegisti  quidem  multa,  veluti 
 san^uinem  e  silice  collidendo  excussurus.  Sed  sic  est  affectus, 
 uti  video,  erga  me  tuus,  quern  ob  rabiem  ejusdem  aegre  nosti 
 dissimulare. 
 
 Esto,  dixerim  ego  omnes  papas,  omnes  episcopos,  vicarios, 
 rectoresque  omnes,  per  ostium  non  intrantes,  sed  ascen- 
 dentes  aliunde,  fures  et  latrones  esse.  Dum  sic  dixi,  ex  in- 
 troitu  et  ascensu,  non  ex  personis  et  titulis,  cum  Christo  sum 
 rem  metitus.  Hinc  tu  tua  ^Minerva  colligis,  omnes  papas, 
 omnes  episcopos,  vicarios  rectoresque  omnes,  simpliciter  fures 
 esse,  salt  em  sic  me  dixisse.  Num  justa  hsec,  mi  frater,  col- 
 lectio  ?  An  non  juste  in  te  quadret  illud  Pauli  ad  Romanos  ? 
 Sic  aiunt  nos  dicere,  sic  male  loquuntur  de  nobis,  sed  quorum 
 damnatio  justa  est  (inquit) :  et  tamen  justius  videri  possunt  ex 
 Paulo  collegisse  adversarii,  quam  tu  ex  me. 
 
 Jam  si  idem  Dei  verbum  nunc  quod  prius,  neque  minus 
 Deo  gratum  acceptumque,  quisquis  interim  minister  verbi  fuerit, 
 nonne  et  eadem  damnatio  calumniatores  ministri  nunc  manet 
 quae  olim  ?  Longe  interest,  dicas,  omnes  per  ostium  non  in- 
 trantes fures  esse,  et  omnes  simpliciter  fures  esse.  Sed  unde 
 (quseso),  dum  ego  dico  omnes  per  ostium  non  intrantes  fures 
 esse,  videor  tibi  dicere  omnes  simpliciter  fures  esse  ?  nisi  forte 
 plerique  omnes  videntur  tibi  aliunde  ascendere,  et  non  per 
 ostium  intrare  ?  Quod  si  senseris,  at  nolito  dicere,  si  sapis 
 (sapis  autem  plurimum),  quod  sentis.  Cum  quanto  enim  id 
 dixerls  tuo  periculo,  ipse  videris.  Et  nisi  id  senseris,  cur,  per 
 Deum  immortalem,  ego  non  possum  dicere  omnes  esse  fures, 
 qui  per  ostium  non  intrantes  ascendunt  aliimde,  quibuscunque 
 interim  titulis  splendescant,  nisi  -videar  tibi  dicere  statim  omnes 
 ad  unum  fures  esse  ?  Et  turn  quae  te  potius  cepit  dementia, 
 dum  sic  colligis,  ut  plures  fures  quam  pastores  colligendo  esse 
 feceris?     ^N^am,  velis  nolis,  verum  est  quod  ego  dixi,  nempe 
 
470  LATIMERUS    AD    DOCTOREM     SHERWOOD.  [ePIST. 
 
 quotquot  per  ostium  non  intrant,  sed  aliunde  ascendunt,  fures 
 ct  latrones  esse,  seu  papse  seu  episcopi  fuerint.  Quare  dum 
 sic  in  ipso  exorbitas  limine,  quorsum  attinet  reliqua  examinare  ? 
 
 Sed  age,  hoc  tibi  arridct  plurimum,  quod  Pharisaei  sunt  tam 
 tecte  a  Christo  repreliensi,  et  non  palam :  quomodo  tum  non 
 displicebit  e  regione  tibi  acerbissima  ilia  simul  et  apertissima 
 criminatio  in  os  et  coram  turba  Ulis  objecta,  '  Vae  vobis  Scribae 
 et  Pharissei  hypocritse,'  ubi  nominati  taxantur  ?  Sed  Christus, 
 inquis,  Deus  erat,  pervicaciam  cordis  conspicatus :  tu  vero  homo, 
 patentium  intuitor,  non  mentium  rimator.  Sum  sane  homo 
 (uti  dicis),  id  quod  citra  tuam  operam  jam  olim  habeo  explo- 
 ratum :  homo  (inquam)  sum,  non  labcm  in  alieno  corde  deli- 
 tescentem,  sed  vitam  omnibus  patentem  et  expositam  intuitus, 
 adeoque  ex  fructibus  cognoscens  quos  Christus  admonuit  ex 
 fructibus  cognoscendos,  ipsum  quorundam  vivendi  genus  hben- 
 ter  damnans :  denique,  quod  in  sacris  literis  sacrisque  inter- 
 pretibus  damnatum  toties  comperio,  nihil  id  quidem  moratus, 
 quiBcunque  ipsum  amplectuntur  personse.  Quod  dum  ego  facio, 
 neque  cordium  latebras  ulterius  penetro,  nonne  immerito  abs 
 te  reprehendor?  qui  non  homo  mecum,  sed  plusquam  homo 
 es,  dum  mei  animi  emphasim  mehus  nosti  per  arrogantiam, 
 quam  egomet  novi ;  utpote  qui  non  sat  habes  quae  dico  novisse, 
 sed  quse  sentio  nondum  dicta  noveris,  abditissima  cordis  mei 
 penitissime  rimatus,  ne  non  scbe  in  te  ipsum  competeret,  quod 
 in  me  torquere  molitus  es.  Nimirum  "noli  ante  tempus  judicare, 
 noh  condemnare,"  ut  discas  quam  oportet  mendacem  non  esse 
 immemorem,  ne  proprio  forsan  gladio  juguletur,  et  in  foveam 
 incidat  ipse,  quam  struxerat  alteri.  Nam  dum  ego  pronuntio 
 fures  esse,  quotquot  per  ostium  non  intrantes  ascendunt  ali- 
 mide;  tibi,  non  verba  solum  audienti  sed  et  corcidum  meum 
 contemplanti,  omnes  ad  unum  fures  esse  pronuntio,  excepto 
 meipso  videlicet  et  ahis  mete  farina?  hominibus,  nescio  (inquis) 
 quos.  Sed  quis  illam  fecit  exceptioncm  nisi  tu,  qui,  cognoscens 
 occulta  cordium,  sic  (inquis)  sensisso  videris?  Sed  tibi  sic 
 sensisse  videor,  cui  et  dixisse  videor,  quod  (ut  liquidissime 
 constat)  neutiquam  dixi.  Sed  tibi  peculiare  est  alios  a  cordis 
 intuitu  prohibere,  ut  ipse  intuearis  solus,  quicquid  est  in 
 corde,  acie  videlicet  tam  perspicaci,  ut  videas  in  corde  quod 
 in  corde  nondutH  est  natum. 
 
 Id  quod  ibi  facis  quoquc,  dum  quod  ego  de  ecclesia  recte 
 dixi,   tu   tuo  more   calumniaris  inique,   quasi   ego,   quod  ad 
 
in.]  LATIMERUS    AD    DOCTOREM    SHER-SVOOD,  471 
 
 usum  clavium  attinet,  jequassem  omnes  cum  Petro,  cum  ne 
 unum  quidem  verbum  de  clavium  potestate  sit  dictum,  imo 
 ne  cogitatum  quidem ;  neque  Petri  primatui  derogatum,  ut 
 cujus  nulla  sit  facta  mentio.  Sed  tu/  pro  tuo  candore,  sic 
 colligis,  dum  ego  nil  aliud  quam  admonui  auditores  ecclesiam 
 Ckristi  super  petram,  non  super  arenam  fundatam ;  ne  mor- 
 tua  fide  plus  satis  hfereant,  turn  peritm-i  et  portis  inferorum 
 foedissime  cessuri,  sed  fidem  operibus  ostendant,  tum  dcmum 
 vitam  aeternam  habituri. 
 
 Quid  ego  minus  quam  omnes  Chi-istianos,  ut  ego  sum, 
 sacerdotes  dixerim  esse?  Sed  oculatissimi  simt  invidi  ad 
 colligendum  quod  venantur.  Js^onne  hie  optimo  jure  cogor 
 nonnihil  christians  caritatis  in  tuo  pectore  desiderare,  qui 
 dum  nescis  confutare  quod  dico,  miris  modis  mihi  impingis 
 quod  possis  confutare  ?  Tu  vero  optime  nosti  quid  sentit 
 Lutherus  de  ecclesia.  Et  ego  non  gravabor  subscribere  quid 
 sentit,  post  multos  aUos,  Lyranus  super  xvi.  Matthiei ;  ex  quo 
 ""patet,"  inquit,  "quod  ecclesia  non  consistit  in  hominibus,  ra- 
 tione  potestatis  tcI  dignitatis  ecclesiasticae  sen  secularis,  quia 
 multi  principes  et  summi  pontifices,  [et  alii  inferiores],"  inquit, 
 *'inventi  sunt  apostatasse  a  fide:  propter  quod  ecclesia  consis- 
 tit," inquit,  "  in  iUis  personis,  in  quibus  est  notitia  vera  et 
 confessio  fidei  et  veritatis."  Hie  consensit  et  cum  Hieronymo 
 Chrysostomus :  sic  enim  dicunt  (nescio  an  applaudatm'  tibi 
 quod  dicunt,  quippe  qui  in  illis  te  prodis  esse :)  Qui  promptiores 
 sunt  ad  primatum  Petri  defensandum,  etiam  cum  niliil  sit  opus, 
 quam  ad  beatificam  Petri  confessionem  germanis  fructibus  re- 
 ferendam.  Sed  tu  mittis  me  ad  Augustinum :  bene  hberalis 
 consultor.  Ego  optem  te  eundem  legere,  si  hbeat,  in  Epist. 
 Johannis  tractatu  tertio :  videris  enim  in  Augustinianis  ope- 
 ribus non  adeo  exercitatus,  cum  de  fidei  justificatione  tarn 
 argute  philosopharis.  Quocirca  cuperem  te  in  collectaneis 
 BedsB  exercitatiorem  fore,  cum  tua  ipsius  collectanea  Augus- 
 tinum non  Spirent;  ut  jam  non  plm'ibus  neque  ilhus  neque 
 ahorum  auctorum  locis  quaerendis  te  gravem. 
 
 Sed  illud  non  omittam  tamen,  etsi  aho  etiam  me  avo- 
 cent  negotia,  '•'  non  allusisse  videhcet  Christum  Pharisaeorum 
 impietati,  cum  praecepta  vocaret  minima."  Sic  enim  tu  audes 
 dicere,  quia  aliam  in  Origene  interpretationem  legisti.  Pulchre 
 admodum  objectum,  quasi  unus  et  idem  scripturjB  locus  non 
 sit  ab  aliis  aliter  fere  expositus !    Origcnes  de  allusione  non 
 
472  LATIMERUS    AD    DOCTOBEM    SHERWOOD.  [ePIST. 
 
 meminit,  igltur  nemo  :  qualis  consecutio  !  Sed  nihil,  inquis, 
 ibi  Christo  cum  Pharisseis.  Et  id  quoque  non  minus  pulchre 
 abs  te  dictum ;  quasi  non  statim  post  subderet  Christus  de 
 Scribis  et  Pharisa3is  mentionem,  populum  ab  illorum  justitia 
 humanis,  i.e.  suis  ipsorum,  traditionibus  stabilita  revocans, 
 ''Nisi  abundaverit  justitia  vestra,"  inquiens,  "plus  quam  Scri- 
 barum,  etc."  At  versabatur  tum,  inquis,  Christus  cum  pau- 
 cuhs  discipuhs  seorsum  a  turba  :  imo  hoc  apertissimum  menda- 
 cium  est,  id  quod  verba  Matthaei  caput  septimum  claudentia  luce 
 clarius  commonstrant;  ut  tolerabiliora  sint  mihi  de  me  mendacia 
 tua,  qui  audes  de  ipso  Christo  et  ejus  sermone  mentiri.  "  Et 
 factum  est,"  inquit,  "ut  cum  finisset  Jesus  sermones  hos,  obstu- 
 puerunt  turba  super  doctrina  ejus."  Ecce  autem,  si  Christus 
 seorsum  a  turba  sit  locutus,  quomodo  obstupuerunt  super  doc- 
 trina, quam  (per  te)  non  audiverant  ?  Sed  Lucas  evangehsta, 
 sive  de  eodem  sive  de  consimili  Christi  sermone  locutus,  testatur 
 turbam  audiisse,  capite  septimo  :  "  Cum  consummasset  Jesus 
 sermones  hos"  (inquit)  "  audienti  populo."  En,  quo  prolabitur 
 prseceps  judicium  tuum  invidia  male  deformatum !  Scilicet  tu 
 ipse  hie  non  toto  erras  coelo  ?  Dignius  videlicet,  quia  aliorum 
 errores  expisceris  et  notes,  et  ad  paUnodiam  revoces.  Tu  tuo 
 sensui  liic  non  fidis  ?  Medice,  cura  teipsum,  et  disce  quid  sit 
 illud,  "Hypocrita,  cur  vides  festucam,  etc."  Disce  ex  tuis^ 
 trabibus  alienis  festucis  parcere. 
 
 Ego  nihil  dixi  (tester  Deum,  non  mentior),  quod  vel  CEco- 
 lampadio,  vel  Luthero,  vel  Melancthoni  acceptum  referre 
 debeam ;  et  tamen  tu,  quae  est  tua  caritas,  non  vereris  id  meo 
 assuere  capiti.  Ego  si  feci  istud,  decidam  merito  ab  inimicis 
 meis  inanis.  Sed  nescis  tu  quidem,  opinor,  cujus  spiritus  sis> 
 dum  mavis  ministrum  verbi  impudentissimis  mendaciis  laces-r 
 sere  quam  testimonium  veritati  perhibere  :  quod  quantum  sit 
 piaculum  in  conspectu  Dei,  tu  absque  doctore  non  ignoras; 
 in  cumulum  damnationis  tnso,  nisi  resipiscas. 
 
 Jam  vero  num  ego  vitupero,  ut  quis  credat  quemadmodum 
 ecclesia  credit?  Non  sane  vitupero,  nisi  quod  malevolentia 
 erga  me  tua  tam  surdas  reddidit  aures  tuas,  ut  ne  audiens 
 quidem  audias  quse  dicuntur.  Sed  hoc  vitupero,  ut  quis  cui 
 Christianorum  suadeat  (quemadmodum  suadere  solent  pseudo- 
 prajdicatores  non  pauci),  sat  per  omnia  esse  credere  quemad* 
 modum  ecclesia  credit,  et  ncscire  interim  quid  aut  quomodo 
 
 [1  suis,  1563.]  ' 
 
III.]  LATIMERUS     AD    DOCTOREM    SHERWOOD.  4*73 
 
 credit   ecclesia ;    et    sic   miserum    populum   ab   ampliori  Dei 
 agnitione  qu  veranda  dehortetur. 
 
 Quod  postremo  mihi  obtrudis,  mendaclum  est,  et  illud 
 plus  quam  dici  possit  inhumanum:  neque  eo  mea  verba  sensu 
 accipis,  sensu  quo  sint  a  me  dicta ;  ideoque  (Hieronymo  super 
 xxvi.  Mattbaei  teste)  falsus  testis  corum  Deo  futurus.  Lege 
 locum,  et  relinque  falsum  testimonium.  Ego  dico  Christianum, 
 id  est,  baptismo  in  Cbristianorum  numerum  receptum,  si  pro- 
 fession! non  respondeat,  sed  carnis  desideriis  sese  dedat,  non 
 magis  Christianum  esse,  quod  ad  consecutionem  feternte  vitas 
 spectat  quae  promittitur  Christianis,  quam  Jildaeum  aut  Turcam: 
 imo  illius  quam"  hujus  conditionem  in  illo  die  deteriorem  fore, 
 si  verum  tibi  dixit,  '"  Melius  esse  viam  veritatis  non  agnoscere 
 quam  post  agnitam,  etc."  Et  quibus  dicit  Christus,  "IS'un- 
 quam  novi  vos  ? "  Nonne  his  qui,  per  nomen  ejus  prophe- 
 tantes,  "vdrtutes  non  pr^estiterint^  ?  Nonne*  negabit  Christus 
 nos  ilium  praenegantes  coram  hominibus  ?  Non  statuemur 
 inter  oves  Christi  a  dextris,  si  non  A-itam  Christo  dignam  retu- 
 lerimus,  professi  Christum,  sed  professionem  mala  vita  con- 
 taminantes.  Sunt  verius  pseudo-Chi'istiani  quam  Christiani 
 habendi :  et  ab  Augustino  et  Christo  vocantur  Antichristi. 
 Non  nego  quin  obligatio  manet;  sed  in  majorem  damnationem 
 manet,  si  non  satisfacit^  obhgationi.  Officium  concionatoris  est 
 hortari  auditores  ut  sic  sint  Christiani,  ut,  compatientes  hie  cum 
 Christo,  cum  Christo  conregnent  in  ccelo,  ut  ahter  Christianum 
 esse  non  sit  illis  Christianum  esse.  Sic  scripturis,  sic  in- 
 terpretes  scripturaB  loquimtur,  ut  verbis  haeretica  tibi  videatur 
 locutio.  Sed  avarus,  fornicator,  homicida,  inquis,  cathohcus 
 est  et  Christi  servus.  Tamen  sic  (animi  gratia)  tecum  ludam. 
 Fornicator  per  te  est  Christi.  servus,  sed  idem  est  peccati 
 et  diaboli  servus ;  ergo  idem  potest  duobus  dominis  servire, 
 quod  Christum  latuit.  Et  si  fides  mortua  efficit  cathohcum, 
 et  daemones  pertinent  ad  ecclesiam  catholicam,  utpote  qui 
 juxta  Jacobum  credunt  et  contremiscunt.  Fornicator  (inquis) 
 fidit  Christo :  spes  non  pudefacit ;  qui  fidit  Christo  non  peribit, 
 sed  habebit  vitam  aeternam.  Neque  me  latet  ad  Galatas 
 scripsisse  Paulum  fide  aberrantes,  ecclesiam  tamen  vocasse : 
 sic  idem  ad  Corinthios  scribens  eos  in  eodem  capite  nunc 
 carnales  appellat,  nunc  Dei  templum  ;   Corinthios  nimirum  in- 
 
 [2  inquam,  hujus,  1684.]  [3  virtutes  prsestiterint,  1684.] 
 
 [^  et,  nonne,  1563.]  [5  satisfit,  1563.] 
 
474$  LATIMERUS     AD    DOCTOREM    SIIKRWOOD.  [ePIST. 
 
 telligens,  scd  alios  atque  alios.  Nequc  enim  tcmplura  Dei 
 erant  qui  carnalcs  crant;  quanquara  ncc  me  latet  eeclcsiara, 
 i.e.  multitudinem  prolitcntiuiii  Christum,  partim  ex  bonis, 
 partim  ex  malis  conflatam  esse,  nempe  rete  evangelicum  ex 
 omni  genere  congrcgari.  Quid  hoc  adversum  ea  qua;  ego 
 dixi,  qui  conabar  omnes  bonos,  non  males,  efficere,  et  idea 
 laborabam  ut  auditorcs  mei  non  putarcnt  magnum  esse  si  in. 
 malis  ecclesiastici  invenirentm^  ?  Sed  non  visum  est  tibi  piam 
 pra)dicationem  pic  interpretari,  dum  existimas  ad  pictatem 
 pertinere  si  pic  dicta  inipie  revocarentur.  Si  colloquia  tua  non 
 sunt  quam  scripta  clemcntiora,  ^neutra  ego  optem  mihi  con- 
 tingere :  sed  omnis  amarulentia,  tumor,  ira,  vociferatio,  male- 
 dicentia  tollatur  a  te  cum  omni  malitia !  Et  tamen  neque 
 colloquiis  neque  scriptis  me  gravabis.  Tu  non  optares  (opinor) 
 tales  auditores  qualcm  te  pi\Tstiteris :  scd  Dcus  te  reddat 
 benigniorem,  vol  a  meis  concionibus  quam  longissime  ableget. 
 Vale. 
 
 EPISTOLA  IV. 
 
 Hugo  Latimerus  ad  Arciiiepiscopum  Cantuariensem. 
 
 [Fox.  Act.  et  Mon.  p.  1333,  edit.  1563.] 
 
 Non  licet,  reverendissime  praesul,  per  supervenientem 
 jrgrotationem  ad  tuum  palatium  venire;  non  novam  quidem 
 illam,  sed  inveteratam,  etsi  novis  occasionibus  nuper  cxaspe- 
 ratam.  Certe  quantum  videre  vidcor,  et  quantum  conjecturis 
 ducor,  hodie  non  licebit,  citra  meum  (inquam)  magnum  malum 
 non  licebit.  Et  ne  meum  exspectaret  adventum  diutius  tua 
 dominatio  frustra,  en!  banc  qualemcunque  schcdulam  mea  manu 
 oblitam  ad  tuam  amplitudinem  mitto,  velut  excusationis  nostras 
 ccrtissimum  indicem.  In  qua  utinam  vel  per  temporis  impor- 
 tunitatem,  vol  per  cai)itis  gravedinem,  justam  aliquam  expos- 
 tulationem  liccret  tecum  facere,  qui  me,  curam  animarum 
 liabcntcm,  ab  earundcm  curationc  dcbita  tamdiu  detines  in- 
 vitum,  ct  liac  quidem  tcmpcstatc  detines,  qua  pastores  cum 
 gregibus  adesse  oportet  vel  maxime!  Quidni  enim  expostulem, 
 si  mode  tam  vili  mancipio  cum  tanto  patre  expostulare  sit 
 licitum?  Nam  si  Pctrus  arbitrabatur  justum  esse  ratione 
 officii  sui,  quamdiu  in  hoc  foret  tabernaculo,  ut  populum  ad- 
 \}  neque  ncutra,  1503.] 
 
IV.]  LATIMEKUS    AD    ARCHIEPISCOPtlM    CANTUARIENSEM.  475 
 
 monere  ct  docere  neutiquam  cessaret,  et  quo  propius  morti 
 hoc  instantius ;  ergo  non  potest  non  videri  injustum,  si  qui 
 liodie  nequo  decent  ipsi  (ut  jam  nihil  mirer  si  non  ante  docu- 
 erunt)  neque  cupicntes  docere  permittunt,  nisi  quos  habuerunt 
 votis  per  omnia  et  in  omnibus  obsccundantcs. 
 
 Primum,  hberum  erat  meipsum  amphtudini  vestrae  prae- 
 sentare  et  offerre;  sed  inde  meipsum  eripere  ct  extricare, 
 parum  nunc  quidem  videtur  mihi  hberum  esse.  Et  dum  ahud 
 in  principio  prastenditur,  ahud  in  progressu  tam  longo  temporis 
 tractu  agitur,  nostri  negotii  quis  aut  quahs  sit  futurus  exitus 
 non  immerito  dubitatur;  sed  Veritas  tandem  hberabit,  uti  spero. 
 Dominus  qui  custodit  veritatem  in  secuhim  hberabit,  super  quo 
 quid  scribit  Hieronymus  utinam  nunquam  e  mcmoria  exci- 
 deret!  "Non  poterat  me  molestare,  quicquid  essem  pro  veritate 
 passurus;  sed  vivit  Deus,  et  ipsi  cura  est  de  nobis."  Turn 
 mode  ad  Londinensem  missus  sum ;  ccterum  coram  Cantuariensi, 
 interdum  multis  formidandis  patribus  stipato,  geruntur  omnia. 
 Kes  velut  canceUos  quosdam  et  hmites  habet,  ab  eo  qui  me  misit 
 praestitutos :  verum  sic  tractatur  causa  et  ambagibus  ducitur, 
 quasi  in  infinitum  abitura,  nuUo  tandem  claudenda  tcrmino ;  dura 
 sine  modo  et  fine  aha  post  aha,  ad  me  sive  pertinentia  sive 
 impertinentia,  nunc  ab  hoc  nunc  ab  iho  interrogantur,  si  non 
 egomet  modo,  etsi  forte  incivihter,  at  non  imprudenter  tamen  (ni 
 fahor),  modum  imponerem;  veritus  no  inter  muUa,  dum  muhis 
 respondet  unus,  unum  ahquod  (ut  fit)  ex  inconsulto  erumperet, 
 quod  causam  Irederet  (ahoqui  justissimam),  ct  me  malum  osten- 
 dat  oportet,  nemini  volcntem  male  moliri,  si  quid  in  conscientia 
 est  erroris:  et  meminisse  omnino  illud  oportet,  nempe  "ad 
 gehennam  aedificarc,  contra  conscientiam  facere." 
 
 His  sat  fuerit  sua  profiteri,  sua  assercre,  sua  defensare : 
 mihi  vero  assertiones  aliens?  obtriiduntur,  nescio  quo  jure  as- 
 serenda?.  Sine  exemplo,  opinor,  hoc  fit  mihi,  qui  tamen  in- 
 tractabihs  fere  videor,  dum  nihil  aliud  quam  iniquis  cfHagita- 
 tionibus  (quod  ego  judico)  acquiescere  detrecto.  Adversus 
 prsedicationes  meas  si  quis  quid  intentare  conabitur,  tanquam 
 vel  obscuriores,  vel  parum  cautc  pronunciatas,  paratus  sum 
 pra3dicationes  praedicationibus  ihustrare,  qui  nihil  adversus  veri- 
 tatem, nihil  adversus  decreta  patrum,  nil  non  catholice  (quod 
 sciam)  praedicavi  unquam :  id  quod  per  adversariorum  et 
 obloquentium  testimonia  commonstrare  poteram  esse  verum* 
 Optavi  et  opto  judicium  vulgi  reparari.     Optavi  et  opto  dis- 
 
476  LATIMERUS   AD   ARCHIEPISCOPUM  CANTUARIENSEM.       [ePIST. 
 
 crimen  rerum  deprehendi,  et  sua  dignitate,  suo  loco  et  tempore, 
 suo  gradu  et  ordine,  unamquamque  rem  pollere,  gaudere ;  ut 
 ingenue  sciant  omnes,  pernmltum  interesse  inter  ea  qua3  prse- 
 paravit  Deus,  ut  in  eis  ambularemus,  quisque  vocationis  opera 
 sedulo  facturi,  postquam  quas  omnibus  sunt  communia  pari  sedu- 
 litate  sunt  facta,  et  inter  ea  quae  spontanea  sunt,  ut  in  quibus 
 ^on  nisi  nostropte  marte  obambulamus.  Imaginibus  uti  licet, 
 peregrinari  licet,  sanctos  invocare  licet,  animarum  in  purgatorio 
 residehtium  memores  esse  licet :  sed  sic  temperanda  sunt  quae 
 voluntaria  sunt,  ut  praecepta  Dei  factu  necessaria  (qu£e  faci- 
 entibus  vitam  aeternam,  non  facientibus  aeternam  mortem,  affe- 
 runt)  justa  aestimatione  non  priventur;  ne  praepostere  diligentes 
 Deum,  stulte  devoti,  Deum  contra  experiamur  non  redamantem 
 nos,  sed  odio  potius  prosequentem ;  cum  hoc  est  Deum  vere 
 diligere,  nimirum  praecepta  Dei  diligenter  servare,  juxta  illud 
 Christi,  "  Qui  habet  praecepta  mea  et  facit  ea,  hie  est  qui 
 diligit  me."  Ne  quis  tam  vilia  reputet  praecepta  Dei  vocationem 
 concernentia,  in  suis  potius  adinventionibus  aberraturus,  cum 
 in  fine  ante  tribunal  Christi  secundum  ilia,  non  secundum  has 
 omnes  ad  unum  judicabimur,  juxta  illud  Christi,  "  Sermo  quem 
 locutus  sum,  ipse  judicabit  in  novissimo  die."  Et  quis  potest 
 unum  prseceptum  Dei  uUis  addititiis  inventis,  quamlibet  aut 
 multis  aut  speciosis,  compensare  ?  0  si  essemus  ad  ea  quae  Deo 
 sunt  peragenda  tam  propensi,  quam  sumus  ad  nostra  excogita- 
 menta  excrcenda  seduli  et  devoti !  Multa  sunt  quae  simphci 
 fide  facta  non  improbat  Deus,  sed  probat  utcunque  saltem 
 quorundam  infirmitati  indulgens,  quse  tamen,  antequam  fierent 
 interrogatus,  nee  prteciperet  nee  consuleret  fieri,  utpote  quae 
 justius  toleranda  sunt,  dum  sic  fiant,  quam  prasdicanda  ut  fiant; 
 ne  occasione  praedicationis  (ut  fit)  omittantur,  quae  periculo  dam- 
 nationis  fieri  debeant.  Et  quid  magis  indecorum,  quam  ad  id 
 praedicationem  convertere,  quod  Deus  ipse  ncc  praeciperet  nee 
 consuleret  fieri,  saltem  quamdiu  negligenter  fiunt  quae  praeci- 
 piuntur  facienda?  Proinde  ego  ex  parte  mandatorum  Dei  sto 
 hactenus  immobilis,  sic  non  meum  sed  Christi  lucrum,  non 
 meam  sed  })c\  gloriam  quacritans ;  et,  donee  respirare  licebit, 
 stare  non  desinam,  sic  germanos  verbi  praecones,  quotquot 
 hactenus  fuere,  imitaturus. 
 
 Intolerabiles  sane  sunt,  et  diu  fuere,  quarundam  rerum 
 abusus ;  ut  nemo  christianjB  glorite  studiosus  potest,  nisi  abu-* 
 sibus  rerum  multo  etiara  magis  improbatis,  res  ipsas  e  suggestU 
 
IV.]  LATIMERUS  AD  ARCHIEPISCOPUM  CANTUARIENSEM.  477 
 
 probare :  qua?  si  rarius  fierent  (ut  ne  dicam  nunquam),  modo 
 
 hac  occasione  qua)  mandantur  a  Deo  fieri  fierent  ofiiciosius, 
 
 quid  (quaeso)  pateretur  jacturse  religio  Christiana?  nisi  forte  sic 
 
 caecutimus  miseri,  ut  iUa  turpi  qua3stu  nostro,  non  cultu  Dei 
 
 vero,  putentur  consistere.     Jam  non  potest  (opinor)  fieri,  ut 
 
 damnabilis  ejusmodi  rerum  abusus  juste  reprobetur,  nisi  pro- 
 
 tinus  infrequentior  earundem  usus  sequatur.     Quanquam  prae- 
 
 stiterit  quaedam  nunquam  fieri,  quam  tam  fiducialiter  fieri,  ut 
 
 minus  cm'entur  quas  oportuit  fieri;  cum  alia  oportet  facere,  alia 
 
 oportet  non  omittere,  alia  nee  oportet  facere,  et  omittere  licet. 
 
 Et  quis  manifestum  multarum  rerum  abusum  non  videt  ? 
 
 Quis  videt,  et  non  vehementer  dolet?  Quis  dolet  denique,  et  non 
 
 laborat  amovere  ?  Et  quando  amovebitur,  si  usus  praedicatione 
 
 celebrabitur,  tacebitur  abusus  ?     Imo  non  potest  non  regnaro 
 
 et  dominari  abusus.     Aliud  est,  res  quae  possunt  in  loco  fieri 
 
 tolerare,  aliud  easdem  pro  rebus  quae  debent  fieri  aut  passim 
 
 pr^edicare,  aut  legibus  praedicandas  constituere.   "  Euntes  docete 
 
 (inquit)  omnia."    Quaenam  omnia?    "  Omnia  quae  ego  praecepi 
 
 vobis,"  inquit;  non  dicit  omnia  quae  vobis  ipsis  videntur  prae- 
 
 dicanda.     Agite  igitm*  per  immortalem   Deum,      Sic  nervos 
 
 intendamus  nostros,  ut  quse  Dei  sunt  praedicemus  ad  unum 
 
 omnes,  ne  adulteri'  et  caupones  praedicationis  verius,  quam 
 
 veri  prgedicatores  evadamus ;  maxime,  dum  homines  ad  divina 
 
 sunt  pigerrimi,  ad  sua  velocissimi,  ut  nihil  sit  opus  calcaribus; 
 
 injusta  rerum  aestimatione  et  innata  superstitione  (certe  ab 
 
 ineunte   setate  a  majoribus  contracta)  miserabiliter  decepti : 
 
 quibus  rebus  mederi  vix  uUis  praedicationibus,  quamlibet  fre- 
 
 quentibus,  quamlibet  vehementibus,  quamlibet  sinceris-  et  puris, 
 
 quimus.      Quare  prohibeat  Deus:  sed  in  hac  dierum  malitia 
 
 qui  debent  ipsi  potius  praedicare  (praecepit  enim  nobis,  inquit 
 
 Petrus,  praedicare)  vel  volentes  et  potentes  praedicare  praepe- 
 
 diunt,  contra  illud,  "  Noli  prohibere  eum  benefacere  qui  potest," 
 
 vel  cauponantes  praedicare  compellunt ;  sic  miseram  plebeculam 
 
 in  superstitione  et  fallaci  fiducia  damnabiliter  detinentes.   Quin 
 
 Deus  potius  misereatur  nostri,  ut  cognoscamus  in  terra  viara 
 
 tuam,  ne  videamur  in  quos  illud  quadret  digne,  "  Non  cogita- 
 
 tiones  meae  cogitationes  vestr^e,  neque  viae  mea)  viae  vestrae, 
 
 dicit  Dominus." 
 
 His  ego  nudis  sententiis  subscribere  non  audeo,  domine 
 cum  primis  observande,  quia  popularis  superstitionis  diutius 
 
 [1  aclulterarii,  1684.]      [2  frequentibus,  quamlibet  sinceris,  1684.] 
 
478     LATliMERUS  AD  ARCHIEPISCOPUM  CANTUARIENSEAI.    [kIUST.  IV. 
 
 duraturae,  quoad  possum,  auctorculus  esse  nolo,  ne  mei  ipslus 
 damnationis  simul  sim  auctor.  Quod  si  dignus  essem  qui 
 tibi  consilium  darem,  colendissime  pater, — sed  cohibeo  me; 
 quam  sit  pravum  et  intolerabilo  hominis  cor,  detur  vel  con- 
 jectare.  Neque  sane  quisquam  novit  quae  sunt  hominis,  nisi 
 spiritus  hominis  qui  est  in  eo.  Non  me  superbia  detinet  ulla 
 ab  ilia  subscriptione,  toties  a  tua  dominatione  cum  maxima 
 mei  animi  molestia  rogata.  Non  potest  non  esse  impium  pa- 
 tribus  et  proceribus  ecclesiae  non  obtemperare :  sed  videndum 
 interim  illis,  ct  quid  et  quibus  imperent ;  cum,  in  loco,  Deo 
 quam  hominibus  obedire  oportet  magis.  Sic  dolet  mihi  caput, 
 et  reliquum  corpus  languet,  ut  nee  venire,  nee  haec  rescribere 
 licet  et  emendare.  Sed  tua  dominatio,  si  non  judicium  meum, 
 certe  studium  (spero)  probabit.     Valeat  dominatio  tua. 
 
DISPUTATIO    HABITA  OXONI^', 
 
 18  APRILIS,  1554, 
 INTER  DOMINUM  HUGONEM  LATIMERUM  RESPONDENTEM, 
 ET  MAGISTRUM  SMITH   ET  DOCTOREM  CART- 
 WRIGHT,  OPPONENTES. 
 
 [Harl.  MS.  422,  Art.  16.] 
 
 Doctor  Weston,  Prolocutor. 
 
 ViRi  fratres,  convenimus  hodie,  divini  numinis  auxilio, 
 profligaturi  argumentorum  vim  et  dispersas  adversario- 
 rum  opiniones  contra  venitatem  realis  prmsentice  corporis 
 et  sanguinis  Domini  in  eucliaristia.  Et  tu,  pater,  si 
 quid  habes  quod  respondeas,  admoneo  ut  responsis  succinctis 
 et  concisis  utaris. 
 
 Latimer  : — "  I  pray  you,  good  master  Prolocutor,  do  not 
 exact  that  of  me  which  is  not  in  me.  I  have  not  these 
 twenty  years  used  any  Latin  tongue." 
 
 Prolocutor : — "  Take  your  ease." 
 
 Latimer : — "  I  thank  you,  sir,  I  am  well.  Let  me  here 
 protest  my  faith,  for  I  am  not  able  to  dispute  it ;  and  after- 
 wards do  your  pleasure  with  me.  The  conclusions  where- 
 unto  I  must  answer  are  these  : 
 
 1.  In  Sacramento  altaris  virtute  verhi  divini  a  sacer- 
 dote  prolati,  etc. 
 
 2.  Post  consecrationem  non  remanet  substantia  panis, 
 
 etc. 
 
 3.  In  missa  est  vivificum  ecclesice  sacrificium,  etc.  Ut 
 supra. 
 
 Quod  ad  primam  sententiam  attinet,  videtur  vnihi  ilia 
 fact\iciis'\  quibusdam  verbis  assectata  quandam  obscuri- 
 tatem  continere,  neque  secundum  modum  sacrarum  scrip>tu- 
 rarum  eloqui.  Sed  quantum  assequor,  sic  respondeo,  bona 
 fide,  etsi  non  sine  periculo :  nimirum  ad  coenam  Domini 
 rite  celebrandam  non  nisi  spiritualem  Christi  prcesentiam 
 requiri,  et  earn,  sujfficere  homini  christiano,  ut  per  quam 
 in  Christo  maneamus,  et  Christum  in  nobis  manentem 
 habeamus,  ad  consequutionem  usque  [eternce  vitce,^  si 
 permanserimus.     Et  hcec  ipsa  prcesentia  realis  did  potest 
 
 [1  Vid.  p.  250,  seqq.] 
 
480  DISPUTATIO    HABITA    OXONI,?J. 
 
 commodissime,  utpote  quce  non  ficta  est,  sed  vera  et  frugifera. 
 Idque  ego  nunc  dico,  ne  nasutulus  \_quis2nam']  existimet  me 
 non  nisi  nudum  et  vacuum  signum  sacramentum  facere, 
 Anabaptistarum  more.  Quicquid  autem  de  corporali  ilia 
 prceseutia  \_Jingitur,']  illud  non  nisi  pro  commento  papistico 
 habendum  esse  puto,  et  idea  omnino  rejiciendum. 
 
 Secundam  sententiam  dicere  ausim  non  \inniti\  verbo 
 Dei,  sed  humanitus  adinventani  esse,  ideoque  commentitiam 
 et  falsam,  quam  pene  dixerim  reliquorum  errorum  veluti 
 matricem  esse.  Et  quomodo  transubstantiatores  non  vide- 
 buntur  conspirare  cum  Nestorianis,  viderint  ipsi. 
 
 Tertia  conclusio,  quatenus  eam  intelligo,  videtur  inimi- 
 citias  insidiose  struere  adversus  oblationem  ab  ispsomet 
 Christo  factam  pro  nobis  in  2)ersona  propria,  juxta  empha- 
 iicam  illam  loquutionem  ad  Hebrceos,  "  Per  semetipsum 
 purgatione  facta  peccatorum  nostrorum  ;"  etjyaulo  post,  "ut 
 misericors  esset  et  fidelis  pontifex  in  his  quce  ajmd  Deum 
 forent  agenda  ad  expiandum  peccatum ;"  ut  videatur  nos- 
 trorum peccatorum  \expiatio~\  magis  ex  hoc  pendere,  quod 
 Christus  erat  p)ontifex  qferens,  quam  quod  erat  oblatus ; 
 nisi  quatenus  a  seipso  oblatus  est,  ut  non  sit  necesse  eum  ab 
 aliis  offerri :  ut  ne  dicam  mirum  jyrcesumptuosum  id  abs 
 quopiam  tentari  citra  vocationem  apertam,  maxime  cmn 
 tendat,  si  non  in  totum,  certe  in  partem,  ad  evacuandam 
 crucem  Christi.  Neque  enim  est  humile  quiddam  offerre 
 Christum;  ut  merito  did  ptossit  dominis  oblatoribus,  "  Qua 
 auctoritate  sic  facitis,  et  quis  dedit  vobis  istam  auctorita- 
 tem,  nbi  et  quando?"  "Non  potest  homo  accipere  quicquam," 
 inquit  Baptista,  ''nisifuerit  ei  datum  e  coeloT  ut  honorem 
 prcesumere  videatur  priusquam  ad  ilium  vocetur. 
 
 Item,  "  Si  quis  peccaverit,"  inquit  Johannes,  non  statim 
 subdit,  sacrificum  habeat  domi  conductum,  qui  sacrijicet  pro 
 eo  in  missa;  sed,  "  Advocatum,''''  inquit,  "  habemus  in  Jesum 
 Christum,"  qui  semel  se  ipsum  obtulit  jam  olim,  cujus  unius 
 oblationis  ejjicacia  et  durabilis  est  in  sempiternum,  ut  nullls 
 jam  sit  opus  ejusmodi  oblatoribus.  Quid  sibi  Faulus  di- 
 cendo,  "  Qui  altari  deserviunt  cum  altari  participant  ?"  et 
 subjiciendo,  "  Sic  et  Domimis  ordinavit,  ut  qui  evangelium 
 prcedicant  ex  evangelio  vivant  /"'  Imo  cur  \non\  subdidit, 
 "  Sic  et  Dominus  ordinavit,  ut  qui  sacrijicant  in  missa 
 de  sacrijicando  vivant?"      Ut  esset  victus  nostratis  sacri- 
 
DISPUTATIO    HADITA    OXONI^E 
 
 481 
 
 ficatorihus  destinatus  ceque  atque  veterihus  ?  Imo  non  ha- 
 hent  quod  pro  suo  victu  allegent,  ut  prcedicatores  habent. 
 Ut  videri  possit  sacrificatorimn  sacerdotium  ordinatione 
 Dei  in  proidicatorium  et  concionatorium  mutatmn  esse,  et 
 cessasse  j^^orsus  oblatorium,  nisi  \_quatenus  swnus  omnes 
 Christiani  sacerdotes  sacrijicatorii.'j 
 
 Ccena  Domini  instituehatur  ad  excitandam  gratiarum 
 actionem  pro  ohlatione  dominica  verius  qiiam  ohlatores  ibi 
 agant  res  suas.  "  Pascite  quantu7n  in  vobis  est  gregem 
 Christi,''''  inquit  Petrus.  Imo,  Sacrificate  nunc  j^otius  quan- 
 tum in  vobis  est  j)'>'o  grege  Christi,  si  ita  res  habeat  ut 
 proitemlitur.  Et  mirum  est  Petrum  tanti  muneris  obli- 
 tum  esse,  cum  hodie  tanti  habeatur  sacrificare,  pascere 
 2)ene  nihil  apud  midtos.  Quis  es  si  desinas  pascere  ?  Bene 
 catholicus.  Et  quis  es,  inquam,  si  desinas  sacrificare  et 
 missare  ?  Ut  minimum  hcereticus.  Unde  hcec  p)apistica 
 judicia,  nisi  forte  existimant  se  sacrificando  pascere  ?  Et 
 tanien  quid  opus  est  erudito  pastore,  cum  nemo  sit  tarn 
 stolidus  quin  facile  didicerit  sacrificare  et  missare  ? 
 
 Thus,  lo !  I  have  taken  the  more  pain  to  write,  because 
 I  refused  to  dispute  in  consideration  of  mine  unabihty  there- 
 unto, ut  omnibus  notum  esse  possit  me  merito  et  optimo  jure 
 id  fecisse.  I  beseech  your  mastership  to  take  it  in  good 
 part,  as  I  have  done  it  with  great  pain,  having  not  my 
 man  to  help  me,  as  I  have  never  before  been  debarred  to 
 have.  0  sir,  ye  may  chance  to  hve  until  ye  come  ad 
 hanc  (Btatem  et  debilitatem.  I  have  spoken  in  my  time 
 before  two  kings,  more  than  one,  or  two,  or  three  hours 
 together,  without  interruption  ;  verum  sit  cum  pace  [_et  venial^ 
 tua  dictum,  I  could  not  be  suffered  to  declare  my  mind 
 before  you,  no,  not  to  have  a  quarter  of  an  hour,  without 
 snatches,  revilings,  checks,  taunts,  rebukes,  such  as  I  have 
 not  felt  the  like  in  such  an  audience  all  my  life  long.  Opor- 
 tuit  grave  esse  pericidum.  Quid  commerueram,  quid  tan- 
 dem hoc  erat  ?  Forsooth,  I  had  spoke  of  the  four  marrow- 
 bones of  the  mass ;  neque  nunquam  legeram  sic  in  Spiritum 
 sanctum  peccatum  esse.  I  could  not  be  allowed  to  tell  what 
 I  meant  by  the  metaphor :  but  now,  sir,  by  your  favour,  I 
 will  tell  your  mastership  what  I  meant.  The  first  is  the 
 popish  consecration,  which  hath  been  called  God's  body- 
 making.     The   second    is  transubstantiation.      The  third    is 
 
 r  1  3^ 
 
 [LATIMER,   II. J 
 
482  DISPUTATIO    HABITA     OXONL^;. 
 
 the  missal  oblation.  Tho  fourth  the  adoration.  Meaning  by 
 marrow-bones  the  chief  and  principal  portion,  parts,  points, 
 belono-incr  or  incident  to  the  mass,  and  most  esteemed  or  had 
 in  respect  in  the  same :  which  indeed  you  may  by  violence, 
 might,  and  power,  thrust  and  intruse  into  somid  of  words  of 
 some  places  of  scripture,  with  racking,  and  tramping,  injur- 
 ing and  wronging  the  same ;  but  else  they  be  all  indeed 
 clean  out  of  the  scripture,  as  I  am  thoroughly  persuaded, 
 although  in  disputation  I  could  nothing  do  to  persuade  the 
 same  to  other,  being  both  unapt  to  study  in  such  reading  as 
 should  be  requisite  to  the  same.  I  have  heard  much  talking 
 of  master  doctor  Weston,  to  and  fro,  in  my  time  ;  but  I  never 
 knew  your  person,  to  my  knowledge,  till  I  came  before  you 
 as  the  queen's  majesty's  commissioner.  I  pray  God  send 
 you  as  right  a  judgment  as  I  perceive  you  have  a  great  wit, 
 great  learning,  with  many  other  quahties.  God  give  you  ever 
 grace  well  to  use  them,  and  ever  to  have  in  remembrance, 
 quod  qui  in  altis  habitat,  humilia  respicit ;  and  also,  quod 
 non  est  consilium  adversus  Dominum ;  and  also  that  this 
 world  hath  been  and  is  a  tottering  world ;  and  yet  again, 
 quod  tametsi  obediendum  sit  principibus,  yet  that  hath 
 his  limitation,  nempe,  in  Domino,  non  contra  Dominum : 
 for  whosoever  doth  obey  them  contra  Dominum,  they  be 
 most  pernicious  to  them,  and  the  greatest  adversaries  they 
 have ;  for  they  do  to  the  procurement  of  God's  vengeance 
 upon  them,  si  Deus  modo  sit  solus  pater.  Sunt  quidam  sic 
 mente  corrupti  ut  quibus  adempta  sit  Veritas,  existimantes 
 qucestum  esse  jnetatem ;  great  learned  men,  et  tamen  nihil 
 scientes,  sed  insanientes  circa  qucestiones  et  disputationum 
 pugnas ;  nihil  scientes,  inquam,  quod  non  noverint  Christum, 
 ut  oportuit,  quantumquantum  prceterea  noverint.  Id  quod 
 solet  did.  Id  est  nescire,  sine  Christo  plurima  scire  :  Chris- 
 tum si  bene  scis,  satis  est  si  cetera  nescis.  In  quem  sensum 
 Paulus  apud  Corinthios  fatebatur,  se  nihil  scire  j^rceter 
 Jesum  Christum,  et  eum  crucifixum.  Multi  multa  Mate- 
 rant  de  Christo,  qui  Christum  tamen  nesciunt ;  sed  prce- 
 texentes  Christum  ejus  gloriam  dolose  obscurant.  Sejungere 
 ab  his,  qui  ejusmodi  sunt,  saith  St  Paul  to  Timothy.  Ful- 
 chrum  fuerit  meminisse  quod  Augustinus  dixerit,  etiamsi 
 locus  non  occurrit,  nisi  contra  litteras  Petiliani  habeatur  : 
 [1  "of"  interpolated  by  a  later  hand.] 
 
DISPUTATIO    HABITA    OXONLB.  483 
 
 Quisquis  traclit  necessario  credendum  quod  non  sit  legalihus 
 vel  evangelicis  Utteris  contentum,  anathema  sit.  Cavete 
 vohis  ah  hoc  anathemate,  si  sapitis.  Et  midtum  fallor  si 
 non  simile  quiddani  haheat  Basilius  in  hunc  modum :  Quic- 
 qiiid  extra  divinam  scripturam  est,  si  tradatur  ut  neces- 
 sario credatur,  peccatuni  est.  Cavete  vohis  ah  hoc  peccati 
 genere.  Sunt  qui  dicunt,  omdta  falsa  midtis  veris  prohor- 
 hiliora  et  verisimiliora.  Therefore  Paul  giveth  a  watch- 
 word :  Ne  quis  vohis  imponat,  inquit,  prohahilitate  sermonis. 
 Sed  quorsum  hcec,  inquis,  mihi  ?  Sed  est  ut  sinas  senem 
 interdum  suaviter  inejotire  et  veluti  jmellum  quendam 
 denuo  agere.  O  Deum  immortalem !  You  have  changed 
 sacratissimam  communionem  in  jj'^^i^ci'tam  actionem ;  and 
 you  deny  to  the  laity  the  Lord's  cup,  contra  ptrceceptum 
 Domini;  and  you  do  blemish  the  annunciation  of  the  Lord's 
 death  till  he  come  :  for  you  have  changed  the  common 
 prayer,  called  divine  service,  with  the  ministration  of  Christ's 
 sacraments,  from  the  vulgar  and  known  language  in  peregri- 
 nam  linguam,  contrary  to  the  will  of  the  Lord  revealed  in 
 his  word.  Deus  aperiat  tihi  ostium  cordis  tui  ad  videndum 
 quce  videnda  sunt  in  hac  parte.  I  would  as  fain  obey  my 
 sovereign  as  any  subject  in  this  realm  ;  but  in  these  things  I 
 can  never  do  it  with  an  upright  conscience.  Deus  misereatur 
 nostri  ! 
 
 Prolocutor  : — "  Then  refuse  you  to  dispute  ?  Will  you 
 then  subscribe?" 
 
 Latimer  : — "  No,  good  master :  I  pray  you  be  good  to 
 an  old  man  ;  you  may,  if  it  please  God,  be  once  old,  as  I 
 am.  Ye  may  come  ad  hanc  cetatem,  atque  etiam  ad  hanc 
 dehilitatem." 
 
 Prolocutor : — "  Ye    said    upon   Saturday  last,   that  ye 
 could  not  find  the  mass  nor  the  marrow-bones  thereof  in 
 your  book  ;  but  we  will  find  a  mass  in  that  book." 
 Latimer  : — "  No,  good  master  doctor,  ye  cannot." 
 Prolocutor  : — "  What  find  ye  then  there  ?" 
 Latimer  : — "  Forsooth,  a  communion  I  find  there." 
 Prolocutor: — "  Which  communion ;  the  first,  or  the  last?" 
 Latimer  :• — "  I  find  no  great  diversity  in  them  ;  they  are 
 one  supper  of  the  Lord.     But  I  hke  the  last  very  well." 
 Prolocutor : — "  Then  the  first  was  naught,  belike  ?" 
 Latimer : — "  I  do  not  remember  wherein  they  differ." 
 
 31—2 
 
484  DISPUTATIO    HAHITA     OXOXIyE. 
 
 Prolocutor : — "  Then  cake-bread  and  loaf-bread  are  all 
 one  with  you.  Ye  call  it  the  supper  of  the  Lord ;  but  ye 
 are  deceived  in  that,  for  they  had  done  their  supper  before. 
 And  therefore  the  scripture  saith,  Postqiiam  coenatum  est; 
 for  ye  know  St  Paul  findeth  fault  with  the  Corinthians,  for 
 that  some  of  them  were  drunken  at  this  supper  :  and  ye 
 know  none  can  be  drunken  at  your  communion." 
 
 Latimer  : — "  The  first  was  called  Coiua  Judaica,  when 
 they  did  eat  the  paschal  lamb  together.  The  other  was 
 called  Coena  Dominica!''' 
 
 Prolocutor : — "  That  is  false  ;  for  Chrysostom  denieth 
 that :  and  St  Ambrose  saith,  that  mysterium  eucharistim 
 inter  coenandum  datum  non  est  Coena  Dominica,  in  cap.  os.  1". 
 ad  Corinth. :  and  Gregorius  Nazianzenus  affirmeth  the  same : 
 Rursus  paschce  sacra  cum  discipulis  in  coenaculo,  ac  post 
 coenam,  dieque  unica  ante  passionem  celebrat ;  nos  vero  ea 
 in  orationis  domibus,  et  ante  coenam,  et  post  resurrectionem 
 peregimus.  And  that  first  supper  was  called  Agape :  can 
 you  tell  what  that  is  ?" 
 
 Latimer  : — "  Lgo  non  calleo  Greece  :  I  understand  no 
 Greek ;  yet  I  think  it  meaneth  charity." 
 
 Prolocutor : — "  Will  you  have  all  things  done  that 
 Christ  did  then  ?  Why,  then  must  the  priest  be  hanged  on 
 the  morrow.  And  where  find  ye,  I  pray  you,  that  a  woman 
 should  receive  the  sacrament  ?" 
 
 Latimer  : — "  Will  you  give  me  leave  to  turn  my  book? 
 I  find  it  in  the  eleventh  chapter  of  the  first  to  the  Corin- 
 thians. I  trow,  these  be  his  words :  Probet  seipsum  homo. 
 I  pray  you,  good  master,  cujus  generis  homo  ?  Marry,  the 
 common  gender." 
 
 Cole  : — "  It  is  in  the  Greek  6  avOpcowo^." 
 
 Harding  : — "  It  is  avtjp,  that  is,  vir." 
 
 Latimer : — "  It  is  in  my  book  of  Erasmus'  translation, 
 Probet  seipsimi  homo." 
 
 FecJcnam : — "It  is  probet  seijjsum,  indeed,  and  there- 
 fore it  importeth  the  masculine  gender." 
 
 Latimer  — "  What  then  ?  I  know  when  the  woman 
 touched  Christ,  he  said,  Quis  tetigit  me?  Et  scio  quod  ali- 
 quis  tetigit  me." 
 
 Prolocutor  : — "  I  will  be  at  host  with  you  anon.  AVhen 
 Christ   was    in    his    supper,   none    were   with    him    but  his 
 
DISPUTATIO    HABITA    OXONI.E.  485 
 
 apostles ;  ergo,  he  meant  no  woman,  if  ho  will  have  his  insti- 
 tution kept." 
 
 Latimer : — "  In  the  twelve  apostles  was  represented  the 
 whole  church,  m  the  which  ye  will  grant  both  men  and 
 women  to  be." 
 
 Prolocutor  : — "  So  through  the  whole  heretically  trans- 
 lated bible  ye  never  make  mention  of  priest,  till  ye  come  to 
 the  putting  of  Christ  to  death.  Where  find  you  then  that  a 
 priest  or  minister — a  minstrel  I  may  call  him — should  do  it 
 of  necessity?" 
 
 Latimer : — "  A  minister  is  a  more  fit  name  for  that 
 office ;  for  the  name  of  a  priest  importeth  a  sacrifice." 
 
 Prolocutor  : — "  Well !  Remember  that  you  camiot  find 
 that  a  woman  should  receive,  by  scripture.  Domine  opponens, 
 age" 
 
 Smith : — "  Quoniam  video  mihi  impositam  hanc  dis- 
 putandi  tecum  provinciam,  ut  id  ratione  et  methodo  fiat, 
 proponam  quaestiones  tres  eo  ordine  quo  mihi  proponerentur. 
 Et  primo  id  qucero  quod  minime  vocari  debet  in  qucestio- 
 7iem :  sed  ea  est  ecclesice  conditio,  ut  semper  agitetur  ah 
 hominibus  jyerfidis.  Rogo,  num  Christi  corpus  sit  realiter 
 in  eucharistia  ?" 
 
 Latimer : — "  I  trust  I  have  obtained  of  my  good  master 
 Prolocutor,  that  no  man  shall  exact  that  thing  of  me  which  is 
 not  in  me ;  and  I  am  sorry  that  this  worshipful  audience 
 shall  be  deceived  of  their  expectation  for  my  sake.  I  have 
 given  up  my  mind  in  writing  to  Mr  Prolocutor." 
 
 Smith : — "  Quicquid  exhibueris  referetur  in  acta." 
 
 Latimer  : — "  Disputation  requireth  a  good  memory.  Ast 
 abolita  est  mihi  memoria  :  my  memory  is  gone  clean  and 
 marvellously  decayed,  and  never  the  better,  I  wis,  for  the 
 prison." 
 
 Prolocutor  : — "  How  long  have  you  been  in  prison  ?  " 
 
 Latimer  : — "  Tliis  three  quarters  of  this  year." 
 
 Prolocutor: — "And  I  have  been  in  prison  these  six  years." 
 
 Latimer  : — "  The  more  pity,  master."" 
 
 Prolocutor: — "  How  long  have  you  been  of  this  opinion?" 
 
 Latimer  : — "  It  is  not  long,  sir,  since  I  have  been  of  this 
 opinion." 
 
 Prolocutor : — "  Ye  have  said  mass  at  Greenwich  full 
 devoutly." 
 
486  DISPUTATIO    HAniTA    OXONI^. 
 
 Latimer  : — "  Yea  ;  I  cry  God  mercy  heartily  for  it." 
 Here  they  hiss  and  clap  their  [hands]  at  him. 
 Prolocutor: — "Where  learned  you  this  new-fangledness?" 
 Latimer : — "  I  have  long  sought  for  the  truth  in  this 
 matter  of  the  sacrament ;  and  have  now  been  of  this  mind 
 past  seven  years ;  and  my  lord  of  Canterbury's  book  hath 
 specially  confirmed   [my]  judgment  herein.     If  I  could  re- 
 member all  therein  contained,  I  would  not  fear  to  answer  any 
 in  this  matter." 
 
 Tresham : — "  There  are  in  that  book  six  hundred  errors." 
 Prolocutor  : — "  You  were  once  a  Lutheran." 
 Latimer  : — "  No  ;  I  was  a  papist ;  for  I  never  could 
 perceive  how  Luther  could  defend  his  opinion  without  tran- 
 substantiation.  The  Tigurincs  wrote  a  book  against  Luther ; 
 and  I  oft  desired  God  that  he  might  [live]  so  long  to  make 
 them  an  answer." 
 
 Prolocutor  : — "  Luther,  in  his  book  de  Privata  Missa, 
 saith  that  the  devil  reasoned  with  him  and  persuaded  him 
 the  mass  was  not  good,  fol.  14,  Contingit  me,  etc.  :  whereof 
 it  may  appear  that  Luther  said  mass,  and  that  the  devil 
 dissuaded  him  from  it." 
 
 Latimer  : — "  I  do  not  take  in  hand  here  to  defend 
 Luther's  sayings  or  doings  ;  if  he  were  here,  he  would  defend 
 himself,  I  trow :  I  told  you  before,  I  am  not  meet  for  dis- 
 putation. I  pray  you  read  mine  answer,  wherein  I  have 
 declared  my  faith." 
 
 Prolocutor  : — "  Do  ye  beheve  this  as  ye  have  written  ?" 
 Latimer  : — "  Yea,  sir." 
 Prolocutor  : — "  Then  ye  have  no  faith." 
 Latimer  : — "  Then  would  I  be  sorry,  sir." 
 Tresham : — "  Joh.    6    scribitur,    Nisi    manducaveritis 
 carnem  Filii  hominis,  et  biberitis  ejus  sanguinem.,  non  habe- 
 bitis  vitam  in  vobis.      Quod    cum,    audissent    Capernaito} 
 multique  ex  discipidis  Christi,  dixerunt,  Durus  est  hie  sermo, 
 etc.      Ut  ergo  Veritas  ipsa  magis  sit  dilucida,  hie  abs  te 
 qucero,  an  Christus  hoic  dicens  intellexit  de  came  siia  ore 
 manducanda,  an  de  spirituali  manducatione  ejusdem  ?" 
 
 Latimer: — "  Ut  Augustinus  sensit,  ego  resjmndeo:  Chris- 
 tum intellexisse  de  came  sua  spiritiiallter  manducanda." 
 
 Tresham  : — "  De  qua  came  inteUigebat  Christum,  vera 
 necne  ?"  ' 
 
DISPUTATIO    HABITA    OXONI^.  487 
 
 Latimer  : — "  De  sua  vera   came   spiritualiter    mandiin 
 canda  per  fidem,  non  sacramentaliter  in  ccena." 
 
 Tresham  : — "  De  qua  came  intelligehant  Capemaitce  ?" 
 
 Latimer  : — "  De  vera  quoque  came,  sed  ore  sumenda." 
 
 Tresham  : — "Illi,  utfateris,  de  vera  came  ore  sumenda 
 
 sentiebant,  et  Christus,  ut  j^robabo  etiam,  de  came  sua  ore 
 
 sumenda  loquehatur.      Utrique  ergo  de  unius  [rei]  mandu- 
 
 catione,  quce  corporis  ore  perficitur,  intelligebant." 
 
 Latimer: — "Non  de  ore  corporeo  intellexit  Christus, 
 sed  de  ore  spiritus,  animi,  et  cordis.'''' 
 
 Tresham : — "  Contra  p'obo  quod  Christus  intelligit 
 de  manducatione  quce  ore  corporeo  fit.  Nam  consuetudo 
 cum  sit  oj)tima  rerum,  magistra  et  interpres,  cumque  acta 
 2^rcestita  a  Cliristo  certo  declarent,  quce  sa^pius  dixerat, 
 factum  Cliristi  in  ccena  sua,  ubi  tradidit  corpus  ore  sumen- 
 dum,  una  cum  consuetudine  ex  eo  temjyore  de  manducatione 
 quce  ore  fit  recepta,  evidenter  infert  Christum  de  oris  man- 
 ducatione intellexisse  verba  Johannis  6,  hie  a  me  citata." 
 
 Latimer  : — "  Non  tradidit  corpus  suum  ore  sumendum, 
 sed  sacramentum  corporis  tradebat  ori,  corjnis  auteni 
 menti." 
 
 Tresham : — "  At  ratio  mea  concludit  Cliristum  sua 
 verba  protidisse  de  came  sua  ore  corporeo  sumenda :  nam 
 alioqui  {quod  absit  /)  is  fuisset  impostor,  et  scandalisasset 
 Capernaitas  et  discipulos  suos,  si  non  intellexissent  sicut 
 ilium  in  hoc  intellexisse  sentiebant.  Si  vero  ut  tu  commi- 
 nisceris,  sensisset  ille,  facillime  eis  dicere  potuisset,  Non 
 comedetis  carnem  rneum  ore,  sed  sacramentum  carnis  mece, 
 non  rem  ipsam,  sed  ipsius  rei  figuram  ore  sumetis;  et  satis- 
 fecisset  eis.  At  sic  non  dixit,  sed  prcestitit  in  veritate  ver- 
 borum  suorum  prout  sonabant.  Id  ipsum  ergo  intelligebat 
 Chi-istus  quod  et  Capemaitce,  quoad  rem  ipsam  ore  sumen- 
 dam ;  nempe  quod  ejus  vera  earo  vere  est  ore  manducanda. 
 Ad  hcec,  quoniam  per  corpus  Cliristi  sacramentum  corporis 
 Cliristi  interpretaris,  atque  hinc  non  nisi  spiritualem  sive 
 mentalem  unionem  inter  nos  et  Christum  consequi  putas ;  te 
 multum  in  hac  re  hallucinari,  et  a  patrum  sententiis  exof^bi- 
 tare  p)alam  est.  Nam  illi  nos  Christo  corporaliter  et  reali- 
 ter,  camaliter  ccnijungi  disertis  verbis  asseverant.  Hilarii 
 quidem  verba  hcee  sunt :  Si  vere  igitur  carnem  corporis 
 nostri   Christus  assumpsit,  et  vere  homo  ille,  qui  ex  Maria 
 
488  DISPUTATIO     HAIJITA    OXONI.E. 
 
 natiis  fuit,  Christus  est,  nos  quoque  sub  mysterio  carnem 
 corporis  Christi  sumimus,  et  per  hcec  unum  erimus,  quia 
 Pater  in  illo  est  et  ille  in  nobis:  quomodo  voluntatis  unitas 
 asseritur,  cum  naturalis  per  sacramentum  proprietas  perfecte 
 sacramentum  sit  unitatis.  Hac  ille.  En,  vides  quam  mani- 
 feste  hmc  verba  assertionem  tuani  confimdunt.  Denique,  ego 
 ipse  audivi  te  coram  rege  Henrico  octavo  Grenewychii  con- 
 cionantem,  ubi  de  vera  et  reali  prcesentia  corporis  \_domi- 
 nici\  in  sacramento  nulli  Christiano  dubitaiidum  esse  palam 
 docebas,  propterea  quod  verbum  scrijyturce  habebat  \_nem.pe\. 
 Hoc  est  corpus  meum,  \_quo  confirmetur~\ ;  et  nunc  ea  Veri- 
 tas idem  scripturce  verbum  habet  quod  turn  habuit :  quid 
 ergo  modo  negas,  de  quo  prius  te  docente  dubitare  nan 
 licuit?" 
 
 Latimer  : — "  Will  ye  give  me  leave  to  speak  ?" 
 
 Tresham  : — "  Latine,  quceso,  loquaris.  Potes  enim,  si 
 vis,  sat  prompte  loqui  Latine." 
 
 Latimer : — "  I  cannot  speak  Latin  so  long  and  so  large  : 
 my  good  master  hath  given  me  leave  to  speak  Enghsh.  And 
 as  for  the  words  of  Hilary,  I  tliink  they  make  not  so  much 
 for  you.  But  he  that  shall  answer  the  doctors  had  no  need 
 to  he  in  my  case ;  but  should  have  them  in  a  readiness,  and 
 know  their  purpose.  Melancthon  saith,  if  the  doctors  had 
 foreseen  that  they  should  have  been  so  taken  in  this  contro- 
 versy, they  would  have  written  more  plainly." 
 
 Smith  : — "  Lgo  reducam  verba  Hilarii  in  flexum  dia- 
 lecticum :  Qualis  est  unitas  carnis  nostrce  cum  Christi 
 came,  talis  est,  imo  major,  unitas  Christi  cum  Patre  :  sed 
 unitas  carnis  Christi  cum  nostra  est  vera  et  substantialis ; 
 ergo  unitas  Cliristi  cum  Patre  vera  est  et  substantialis." 
 
 Latimer  : — "  JEgo  non  intelligo." 
 
 Seton : — "  Lgo  novi  eruditionem  tuam,  et  quam  sis  ver- 
 sipellis.  Paucis  tecum  agam,  idque  ex  Cypriano,  de  Ccena 
 Domini  :  Vetus  Testamentum  prohibet  haustum  sanguinis  : 
 7iovum  prcecipit  haustum  et  gustum  sanguinis.  Sed  ubi 
 prceci2)it  haustum  sanguinis  novum  Testamentum  ^" 
 
 Latimer  : — "  His  verbis,  Bibite  ex  hoc  omnes." 
 
 Seton  : — "  Lrgo  verum  sanguinem  gustamus." 
 
 Latimer : — "  Gustamus  verum  sanguinem,  sed  spiritu- 
 aliter." 
 
 Seton : — "  Lno    iioviun  et  vetus   Testamentum    in    hoc 
 
DISPUTATIO    HADITA    OXONI.E.  489 
 
 dissentiunt ;  nam   alterum  juhet,  alterum  vetat  sanguinem 
 bibere." 
 
 Latimer : — "  Verum  est  quoad  rem,  non  quoad  modum 
 reir 
 
 Seton : "  Jam   nulla   est  contrarietas  inter    Jiaustum 
 
 sanguinis  in  novo  Testamento  cum  veteri.  Nam  et  illi  bibe- 
 bant  spiritualiter." 
 
 Latimer : — "  Lt  nos  spiritualiter ;  sed  nos  pretiosiorem 
 sanguinem  bibimus." 
 
 Prolocutor: — " Augustinus  in  Psal.  xlv.  Secure  bibite 
 sanguinem  quern  fudistis :  ergo  sanguinem  bibimus^ 
 
 Latimer  : — "  I  never  denied  it ;  nor  never  will  go  from 
 it,  but  that  we  di'ink  the  very  blood  of  Christ  indeed,  but 
 spiritually.  For  the  same  St  Augustme  saith,  Crede,  et  man- 
 ducasti." 
 
 Prolocutor  : — "  Nay,  credere  non  est  edere  nee  bibere : 
 you  will  not  say,  '  I  pledge  you,'  when  I  say,  '  I  beheve  in  God.' 
 Is  not  manducare  in  your  learning  put  for  credere?" 
 
 Latimer  : — "  Yes,  sir." 
 
 Prolocutor : — "  I  remember  my  lord  chancellor  de- 
 manded Mr  Hooper  of  these  questions,  whether  edere  were 
 credere;  and  altare,  Christus,  in  all  scripture;  and  he  an- 
 swered, '  Yea.'  '  Then,"'  said  my  lord  chancellor,  '  why  then 
 habemus  altare  de  quo  non  licet  edere,  is  as  much  to  say  as, 
 habemus  Christum  in  quern  non  licet  credere.' " 
 
 Tresham : — "  Crede,  et  manducasti,  dicitur  despirituali 
 manducationer 
 
 Latimer  : — "  Verum  est :  probo  quod  dicis,  ego  enim  sic 
 sentio." 
 
 Prolocutor : — "  We  are  commanded  to  drink  blood  in 
 the  new  law ;  ergo,  it  is  very  blood." 
 
 Latimer : — "  We  di'ink  blood  so  as  appertains  to  us  to 
 drink  to  our  comfort,  in  sacramental  uses,  sacramentaliter :  he 
 gave  us  to  drink  it  spiritually ;  he  went  about  to  shew  that, 
 as  certainly  as  we  drink  wine,  so  certainly  we  drink  his  blood 
 spiritually." 
 
 Prolocutor : — "  Where  find  you  that  sacramentaliter  in 
 God's  book  ?" 
 
 Latimer  : — "  It  is  necessarily  gathered  upon  scripture. 
 I  was  in  a  thing,  and  I  have  forgotten  it." 
 
490  DISPUTATIO    HABITA     OXONI.E. 
 
 Prolocutor  : — "  But  vetus  Testamentuni  prohibet  gustum 
 sanguinis,  novum  autem  jyrcecipit." 
 
 Latimer : — "  Verum  est,  non  quoad  rem,  sed  quoad 
 modum." 
 
 Prolocutor : — "  Hear,  ye  people,  this  the  argument.  That 
 which  was  forbidden  in  the  old  Testament  is  commanded  in 
 the  new.  To  drink  blood  was  forbidden  in  the  old  Testament, 
 and  it  is  commanded  in  the  new ;  ergo,  it  is  very  blood  that 
 we  drink  in  the  new." 
 
 Latimer  : — "  It  is  commanded  to  be  drunken  spiritually: 
 I  grant  it  is  blood  that  is  drunken  in  the  new  Testament ;  but 
 we  receive  spiritually." 
 
 Pius : — "  It  was  not  forbidden  spiritually  to  be  drunken 
 in  the  old  law." 
 
 Latimer : — "  Substantia  sanguinis  bibitur  ;  sed  non 
 eodem  modo." 
 
 Pius : — "  Non  requirit  eundem  modum  bibendi." 
 
 Latimer  : — "  It  is  the  same  thing,  not  the  same  manner. 
 I  have  no  more  to  say." 
 
 Prolocutor : — "  Adfero  locum  e  Chrysostomo,  De  pro- 
 ditione  Judce :  O  Judce  dementia!  Ille  cum  Judoeis pacisceba- 
 tur  ut  triginta  denariis  Christum  venderet ;  et  Christus  ei 
 sanguinem,  quern  vendidit,  offerebat.'''' 
 
 Latimer : — "  Fateor,  offerebat  Judce  sanguinem  suum, 
 quem  ille  vendiderat ;  sed  in  sacramento" 
 
 Prolocutor  : — "  Because  ye  cannot  defend  your  doctors 
 no  better ;  ye  shall  see  what  worshipful  men  ye  hang  upon, 
 and  one  that  hath  been  of  your  mind  shall  dispute  with  you. 
 Master  Cartwright,  pray  you  dispute." 
 
 Cartwright : — "  Reverendissime  pater,  quoniam  mild 
 datum  est  in  mandatis  ut  tecum  dispittem,  faciam  libens ; 
 sed  hoc  primum  scias,  me  in  eodem  tecum  error e  fuisse.  Sed 
 poenitet  m,e;  fateor  me  errasse;  confiteor  jJ^ccatum  meum, 
 et  opto  rogoque  Deum,  ut  tu  pariter  resipiscasy 
 
 Latimer : — "  Will  ye  give  me  to  tell  what  hath  caused 
 master  doctor  to  recant  here  ?  It  is  causa  legis,  the  pains 
 of  the  law,  which  hath  brought  you  back  and  converted  you 
 and  many  more,  the  which  lettcth  many  to  confess  God ;  et 
 hoc  magnum  est  argumentum.  There  are  but  few  here  but 
 can  dissolve  it." 
 
DISPUTATIO    HABITA    OXONI^.  491 
 
 Cartwright : — "  That  is  not  my  cause  ;  but  I  will  make 
 you  this  short  argument,  by  which  I  was  converted  from  my 
 errors.  Si  verum  corpus  Christi  non  sit  realiter  in  eucha- 
 ristia,  ecclesia  erravit  integra  et  tota  ah  apostolorum  tem" 
 poribiis :  sed  Christus  noluit  ecclesiam  siiam  errare ;  ergo, 
 est  vere  corpus  Christi." 
 
 Latimer : — "  Ecclesia  ^9ap^s^^ca  erravit  et  errat.  I 
 think,  for  the  space  of  six  or  seven  hundred  year,  there  was 
 no  mention  made  of  any  eating  but  spiritually  ;  for  these  five 
 hundred  years  the  church  did  ever  confess  a  spii'itual  mandu- 
 cation.  But  ecclesia  Romana  peperit  errorem  transuhstan- 
 tiationis.  My  lord  of  Canterbury's  book  handleth  that 
 matter  very  well,  and  by  liim  I  could  assure  you,  if  I  had 
 time." 
 
 Cartwright : — "  Linus  et  reliqui  omnes  fatentur  corpus 
 CJiristi  esse  in  sacramento,  et  Augustinus  quoque  fatetur 
 esse  adorandum  in  Psal.  xcviii." 
 
 Latimer  : — "  JSgo  non  dico  doctores  errasse.  Adoramus 
 eum  in  coelo,  et  adoramus  itideni  Christum  in  eucharistia. 
 Missalica  adoratio  non  est  adhibenda." 
 
 Smith: — " Putas  Cyrillum  fuisse  ex  veterum  ecclesia?" 
 
 Latimer : — "Ita."''' 
 
 Smith : — "  Ls  ait  Christum  habitare  in  nobis  corpo- 
 raliter." 
 
 Latimer  : — "  Illud  corporaliter  habet  aliam  significati- 
 onem  qiiam  vos  crasse  putatis." 
 
 Smith  : — "  Per  communionem  corp>oris  Christi  Cliristus 
 habitat  in  nobis  corporaliter." 
 
 Latimer: — "  The  solution  hereof  is  [in]  my  lord  of  Can- 
 terbury's book." 
 
 Smith : — "  Cyril  was  no  papist,  and  yet  these  be  his 
 words :  Christus  habitat  in  nobis  corporaliter.  Sed  tu 
 dicis  habitare  in  nobis  spiritualiter." 
 
 Latimer  : — "  Lgo  utrumque  dico.  Habitat  et  corpo- 
 raliter in  nobis,  et  spiritualiter,  secundum  ejus  intelligen- 
 tiam ;  spiritualiter  per  fidem,  et  corporaliter  per  assumpti- 
 onem  nostrce  carnis.  For  I  remember  I  have  read  this  in 
 my  lord  of  Canterbury's  book." 
 
 Prolocutor  : — "  For  because  your  learning  is  let  to  farm, 
 and  shut  up  in  my  lord  of  Canterbui^y's  book,  I  will  recite 
 unto  you  St  Ambrose,  De  Ap>paratione  ad  Missam.      Vidi-' 
 
492  DISPUTATIO    IIADITA    OXONIJi. 
 
 mus  principem  sacerdotem  ad  nos  venientem  et  offerentem 
 sanguinem,  etc.  Et  Augustimim  in  Psalm,  xxxiii.  ;  et 
 Chrysostomus  De  Incomprehensibili  Dei  Natura,  homilia 
 tertia,  Non  solum  homines,  etc." 
 
 Latimer : — "  I  am  not  ashamed  to  acluiowledge  mine 
 ignorance,  and  these  testimonies  are  more  than  I  can  bear 
 away." 
 
 Prolocutor : — "  Then  you  must  leave  some  of  them  be- 
 hind you  for  lack  of  carriage." 
 
 Latimer: — "But  as  concerning  Chrysostom,  he  hath 
 many  figurative  speeches  and  emphatical  locutions  in  many 
 places,  as  in  that  ye  have  now  recited  ;  but  he  saith  not,  for 
 the  live  and  the  dead ;  he  taketh  the  celebration  for  the 
 sacrifice." 
 
 Prolocutor : — "  Audies  Chrysostomum  iterum,  in  nonum 
 caput  Actorum  :  Quid  dicis?  Hostia  in  manihus  sacerdotis. 
 He  doth  not  call  it  a  cup  of  wine," 
 
 Latimer : — "  You  have  mine  answer  in  a  paper  with 
 you ;  and  yet  he  calleth  it  not  propitiatorium  sacrificium." 
 
 Prolocutor : — "  You  shall  hear  it  to  be  so.  Et  adduco 
 alium  locum  eodem  loco  ex  Chrysostomo  :  Non  temere  est 
 ah  apostolis  institutum,  etc." 
 
 Latimer : — "  He  is  too  precious  a  thing  for  us  to  olBfer. 
 He  offereth  himself." 
 
 Prolocutor : — "  There  is  another  place  of  Chrysostom, 
 Ad  populum  Antiochenum,  Hom.  69,  et  ad  Philippenses.  He 
 saith  there  should  be  a  memory  and  sacrifice  for  the  dead." 
 
 Latimer : — "  I  say  it  needeth,  or  it  booteth,  not." 
 
 Prolocutor: — "  St  Augustine,  in  Enchiridio,  cap.  110: 
 Non  est  negandum  defunctorum,  animas  pietate  suorum  vi- 
 ventium  relevari,  cum  pro  illis  sacrificium  mediatoris 
 offertur.  Where  he  proveth  the  verity  of  Christ's  body, 
 and  praying  for  the  dead." 
 
 Latimer  : — "Augustine  is  a  reasonable  man  ;  he  requireth 
 to  be  beheved  no  farther  than  he  bringeth  scripture  for  liis 
 proof  and  agreeth  with  God's  word." 
 
 Prolocutor  : — "  In  the  same  place  he  proveth  a  propiti- 
 atory sacrifice,  and  that  upon  an  altar,  and  no  oyster-board." 
 
 Latimer : — "  It  is  my  Lord's  table,  and  it  may  be  called 
 an  altar,  and  so  the  d[octors  call]  it  in  many  places.  But 
 there  is  no  propitiatory  sacrifice,  only  Christ.     The  doctors 
 
DlSPUTATIO    IIABITA    OXOM.I^.  493 
 
 might  be  dec[eived]  in  some  points,  and  not  in  all  things.     I 
 believe  them  w[hen]  they  say  well." 
 
 Cole : — "  Is  it  not  a  shame  for  an  old  man  to  lie  ?  You 
 say  you  are  of  those  fathers'  faith  where  they  say  well,  &c." 
 
 Latimer : — "  I  am  of  their  faith  when  they  say  well. 
 I  refer  my  f  [aith]  to  my  lord  of  Canterbury  wholly  herein." 
 
 Smith  : — "  Then  you  are  not  of  Chrysostom's  faith  ;  nor 
 of  St  Augustine's  faith." 
 
 Latimer : — "  I  have  said,  when  they  say  well  and  bring 
 scripture  for  [proof],  I  am  of  their  faith,  and  further  Augus- 
 tine requireth  not  to  be  behoved." 
 
 Prolocutor: — "  Origen,  Hom.  13.  in  Leviticum." 
 
 Latimer : — "  I  have  one  word  to  say.  Panis  sacra- 
 mentalis  is  called  a  propitiation,  because  it  is  a  sacrament  of 
 propitiation.     Where  is  your  vocation?" 
 
 Prolocutor  : — "  My  vocation  now  is  to  dispute." 
 
 Latimer  : — "  Nay,  where  are  ye  called  to  offer  ? " 
 
 Prolocutor  : — "  Hoc  facite ;  for  facite  in  that  place  is 
 taken  for  offerte" 
 
 Latimer  : — "  Is  facere  nothing  but  sacrificare  ?  Why, 
 then  no  man  must  receive  the  sacrament  but  priests  only :  for 
 there  may  no  man  offer  but  priests ;  ergo,  there  may  none 
 receive  but  priests." 
 
 Prolocutor  : — '•  Negandum  argumentum." 
 
 Latimer  : — "  For  whom  did  Christ  offer  at  his  supper  ?" 
 
 Pius  : — "  For  all  the  world." 
 
 Prolocutor  : — "  Augustine,  li.  9,  Confess,  ca.  9." 
 
 Prolocutor  : — "  Ten  years  ago  whither  could  ye  have 
 gone  to  have  found  your  doctrine?" 
 
 Latimer  : — "  The  more  cause  we  have  to  thank  God,  that 
 he  has  now  sent  the  light  into  the  world." 
 
 Prolocutor  : — "  Light !  Light  and  lewd  preachers.  For 
 ye  could  not  tell  what  ye  might  have :  ye  altered  and 
 changed  so  often  your  communion  and  your  orders,  and  all 
 for  this  one  intent,  to  spoil  and  rob  the  church." 
 
 Latimer : — "  These  things  pertain  nothing  to  me.  I 
 must  not  answer  for  other  men's  deeds,  but  only  for  mine 
 own." 
 
 Prolocutor  : — "  Well,  master  Latimer,  this  is  our  intent, 
 to  will  you  well,  and  to  exhort  you  to  redire  ad  cor,  and  to 
 remember  that  extra  navem  Nocb  non  est  salus.     Remember 
 
494  DISPUTATIO    TIAniTA     OXONI-K. 
 
 "what  they  have  been  that  were  the  beginners  of  your  doc- 
 trine ;  none  but  a  few  fleeting  apostates  running  out  of  Ger- 
 many for  fear  of  the  fagot.  Remember  what  they  have 
 been  that  have  set  forth  the  same  in  this  realm,  a  sort  of 
 fling-brains  and  hght-heads,  wliich  were  never  constant  in  any 
 thing,  as  it  was  to  be  seen  in  turning  of  the  table,  where,  Hke 
 a  sort  of  apes,  they  could  not  tell  which  way  to  turn  their 
 tail ;  looking  one  day  east,  another  west,  another  day  south, 
 another  north.  They  will  be  like,  they  say,  to  the  apostles. 
 They  will  have  no  churches ;  a  hovel  is  good  enough  for 
 them.  They  came  to  the  communion  with  no  reverence. 
 They  get  them  a  tankard,  and  one  saith,  'I  drink,  and  I  am 
 thankful.'  'The  more  joy  of  thee,'  saith  another.  And  in  that 
 was  it  truth  that  Hilary  saith  :  Annuas  et  menstruas  de  Deo 
 fides  facimus.  A  renegade  Scot  made  such  an  heresy  that 
 Christ  was  not  God,  and  patched  it  in  the  last  communion 
 book,  so  well  was  that  accepted.  You  never  agreed  with  the 
 Tigurines  or  Germans,  or  with  the  church,  or  with  yourselves. 
 Your  stubbornness  cometh  of  *vain  glory,  which  is  to  no 
 purpose ;  for  it  will  do  you  no  good  when  the  fagot  is  at 
 your  beard :  and  we  see  all,  by  your  own  confession,  how 
 little  cause  you  have  to  be  stubborn,  for  your  learning  is 
 in  feoffors'  hold.  The  queen's  grace  is  merciful  [if]  you  will 
 turn." 
 
 Latimer  : — "  You  shall  have  no  hope  in  me  to  turn.  I 
 pray  for  the  queen  daily  from  the  bottom  of  my  heart,  that 
 she  may  turn  from  this  rehgion." 
 
 Prolocutor: — "Here  you  see  the  w[ic]k[ed]ness  of 
 here[sy]  against  the  truth.  He  denieth  all  truth  and  all  the 
 old  fathers." 
 
 Latimer : — "  I  will  not  believe  in  the  sacrament  and 
 sacrifice." 
 
INDEX. 
 
 Abbeys  ordained  for  the  poor,  i.  93; 
 enormities  of,  abominable,  123  ;  peo- 
 ple buy  livings  in,  392 ;  were  enriched 
 by  massmongers,  522. 
 
 Abbots  made  bishops,  i.  123 ;  compared 
 to  Pharisees,  297. 
 
 Absolution,  a  general,  at  Pentecost,  i. 
 135,  ii.  13 ;  words  of,  at  Paul's  Cross, 
 i.  140  ;  authorized  form  of,  424  ;  none 
 but  in  Christ,  ii.  13. 
 
 Abundance  does  not  make  us  blessed ; 
 an  example  thereof,  i.  277. 
 
 Act  of  blood,  the  law  of  Six  Articles, 
 xi. 
 
 Acton,  Mr  Richard,  recommended  to 
 Cromwell  by  Latimer,  ii.  387- 
 
 Sir  Robert,  his  son,  ii.  388 — 401, 
 
 Adonias'  (Adonijah's) ambition, i.  113; 
 the  effects  of  it,  116. 
 
 Adoption,  we  are  children  of  God  by, 
 ii.  99,  136. 
 
 Adoration,  one  of  the  marrow-bones  of 
 the  mass,  ii.  257. 
 
 Adrian  changes  the  name  of  Jerusalem, 
 ii.  48. 
 
 Adultery,  open,  common  in  England, 
 i.  244 ;  among  priests,  ii.  390. 
 
 jElia,  the  name  of  Jerusalem  changed 
 to,  by  Adrian,  ii.  48. 
 
 Afflictions  necessary  preparation  for 
 heaven,  i.  464 ;  are  better  than  pros- 
 perity, 466 ;  example  of  David,  467 ; 
 merit  not  reward,  490. 
 
 Agur's  prayer,  i.  442. 
 
 Ajas;,  his  blasphemy  (in  Sophocles),  i. 
 491. 
 
 Alasco,  John,  i.  141. 
 
 Aldermen  are  become  colliers,  i.  279. 
 
 Aless,  Alex.,  translates  Liturgy  of 
 Edward  VI.  ii.  277 ;  took  away  ado- 
 ration in  the  sacrament,  278. 
 
 Alexander,  Pope,  VI.  i.  185. 
 
 Alexandrines,  by  Pope  Alexander  III. 
 i.  212. 
 
 Algar,  St,  bones,  i.  55. 
 
 Alms,  no  man  poorer  for  giving,  i.  303; 
 411,  414. 
 
 Alum,  the  pope's  merchandise,  i.  181. 
 
 Amaral,  Andrew  d',  his  ambition  and 
 death,  ii.  83. 
 
 Ambition,  the  ruin  of  many,  ii.  33. 
 
 Ambrose,  St,  converts  St  Augustine,  i. 
 201 ;  story  of,  435,  483  ;  asserts  that 
 the  mystery  of  the  sacrament  is  not 
 the  Lord's  supper,  ii.  263;  on  the 
 bodily  presence  in  our  Lord's  supper, 
 274 ;  referred  to,  319. 
 
 Anabaptists'  opinions  pernicious,  i .  106 ; 
 heretics,  popish  emissaries,  allow  no 
 judges  on  earth,  151,  273 ;  were  burn- 
 ed, 160 ;  infer  the  unlawfulness  of 
 war  and  shedding  of  blood,  495,  496 ; 
 segregate  themselves  from  society,  ii. 
 197 ;  affirm  that  they  only  have  the 
 true  word  of  God,  209;  make  the 
 sacrament  a  bare  sign,  252, 
 
 Ananias  and  Sapphira,  their  crime  and 
 its  punishment,  i.  407,  502. 
 
 Ancient  Laws  and  Institutes  of  Eng- 
 land, i.  54. 
 
 Angels  always  ready  to  execute  God's 
 commands,  i.  386 ;  are  diligent,  ii. 
 85 ;  are  appointed  to  defend  us,  86 ; 
 not  to  be  prayed  to,  87;  rejoice  in 
 our  salvation,  123, 
 
 Anthony,  St,  and  the  cobbler,  i.  392, 
 ii.  94. 
 
 Antichrist  judgeth  at  his  own  pleasure, 
 i.  149. 
 
 Antonius,  Bibliothec.  Hispan.  ii.  349. 
 
 Apollo  taught  and  preached  that  he 
 knew  to  be  true,  ii.  332. 
 
 Apostles,  why  they  had  things  in  com- 
 mon, i.  406;  were  called  more  than 
 once,  ii.  26 ;  had  not  much  faith,  yet 
 wakened  Christ,  186;  the  twelve  re- 
 presented the  whole  church,  264. 
 
 Apparel,  laws  relating  to,  i.  372. 
 
 Apples,  a  dainty  dish  of,  i.  186. 
 
 Aquinas,  Thomas,  referred  to,  i.  384, 
 ii.  226,  235,  317,  319,  348. 
 
496 
 
 INDEX. 
 
 Appropriations  want  reformation,  i.  100. 
 Arches  and  Consistory  courts  require 
 
 reformation,  i.  52. 
 Arians,  their  opinion  of  Christ's  huma- 
 nity, ii.  98. 
 Aristotle's  works  preserved  by  the  eth- 
 nicks,  i.  105;   not  referred  to,  but 
 God's  word,  ii.  317. 
 Armour  of  war,  of  righteousness,  i.  499. 
 
 godly,  what  it  is,  and  its  use, 
 
 i.  26, 
 Articles,  the  Six,  i.  xi.,  487. 
 Ascham,  Roger,  his  account  of  Cam- 
 bridge, i.    178,   179  ;    friend  of  Dr 
 Redman,  ii.  297- 
 Aske,  Robert,  i.  25. 
 Astyages  and  Harpagus,  history  of,  i. 
 
 457. 
 Athanasius,  ii.  235. 
 Attains  and  Blandina,  the  history  of, 
 
 ii.  80. 
 Augmentation  court,  office  of,  i.  201. 
 Augustine  thinks  every  man  should  be 
 be  a  bishop  in  his  own  house,  i.  14 ; 
 doubteth  whether  oblations  avail  or 
 no  till  thy  neighbour  be  reconciled, 
 19  ;  when  a  flianichee,  converted  by 
 hearing  St  Ambrose,  201 ;  says,  sin 
 must  be  wilful,  195;   God's  mercy 
 is  greater  than  our  iniquity,  207; 
 the  intention  of  a  question  is  to  be 
 considered,    272;    observes,  that  if 
 Stephen  had  not  prayed,  Paul  had  not 
 been  converted,  338;  calls  the  blood 
 of  Christians  as  the  seed  of  the  fruit 
 of  the  gospel,  361 ;  calls  the  virgin 
 Mary  vain-glorious,  383,  ii.  163,  164, 
 and  arrogant,  i.  515 ;  submits  himself 
 to  the  will  of  God,  387;    declares 
 robbery  (without  restitution)  cannot 
 be  forgiven,  405 ;  states  the  opinions 
 on  sin  against  the  Holy  Ghost,  463 ; 
 writeth  terribly  of  lying,  503 ;  telleth 
 of  one  who  lay  in  a  trance  seven 
 days,  539;  says  a  proud  man  is  a  son 
 of  the  devil,  ii.  170 ;  is  certain  that 
 there  is  a  fire  in  hell,  but  what  man- 
 ner of,  or  where,  no  man  can  tell, 
 236;  says  if  God  hides  sins,  &c.  he 
 will  not  punish  them,  246 ;  omits  all 
 mention  of  purgatory,  246,  247 ;  ad- 
 mits we  may  think  contrary  to  the 
 fathers,  248  ;   declares  that  an  angel 
 teaching  any  thing  contrary  to  scrip- 
 
 ture is  accursed,  261 ;  understandeth 
 that  Christ  meant  the  spiritual  eating 
 of  Christ's  body,  266;  is  said  to  grant 
 that  it  is  to  be  worshipped,  273 ;  be- 
 lieves in  the  efficacy  of  masses,  275 ; 
 says,  he  who  for  the  fear  of  man 
 hideth  the  truth,  provoketh  the  wrath 
 of  God,  298;  calleth  Christians  who 
 confess  Christ  but  obey  him  not,  an- 
 tichrists, 316,  345;  teacheth  how  to 
 know  Christians  from  antichristians, 
 346;  says  evil  ministers  blaspheme 
 such  as  blame  them,  i.  347 ;  says  lex 
 is  used  for  morals  as  well  as  for  cere- 
 monies, ii.  348. 
 
 Augustine  referred  to,  ii.  119,  246, 269, 
 274,  313,  319,  361. 
 
 Auricular  confession,  the  use  of,  ii.  13; 
 the  abuse  of,  179. 
 
 Authority  shews  what  a  man  is,  i.  177. 
 
 Avarice  condemned,  i.  400. 
 
 Ave  Maria,  a  salutation,  not  a  prayer, 
 ii.  229  ;  the  abuse  of  it,  230. 
 
 B. 
 
 Bagard,  Dr,  succeeds  Silvester  Darius 
 in  the  rectory  of  Ripple,  ii.  376. 
 
 Bainham,  James,  in  Newgate  visited 
 by  Latimer  and  others,  ii.  221 ;  their 
 communication,  222;  was  burned,  224. 
 
 Baily,  (or  Hall)  Life  of  Bp.  Fisher, 
 ii.  356. 
 
 Bakehouse  (or  Pardon)  Bowl,  i.  75. 
 
 Banbury  glosses,  corruptions  of  the 
 truth,  ii.  299. 
 
 Bankside,  Southwark,  i.  190. 
 
 Banqueting  and  drunkenness  condem- 
 ned, i.  254. 
 
 Baptism,  entering  into,  i.  7  ;  is  a  thing 
 of  great  weight,  ii.  127 ;  to  be  bap- 
 tized, and  not  to  keep  God's  com- 
 mandment, is  worse  than  heathenism, 
 i.  346. 
 
 Barnes,  Dr  Robert,  commended,  ii.  378, 
 389. 
 
 Barker,  Anthony,  warden  of  collegiate 
 church  of  Stratford-on-Avon,  ii.  383; 
 Latimer  complains  of  him,  413. 
 
 Bartlow,  Frere,  does  hurt  in  Cornwall, 
 ii.  406. 
 
 Basil  says,  if  it  is  taught  that  any  thing 
 is  necessary  (for  salvation)  besides 
 the  holy  scriptures,  it  is  a  sin,  ii.  261. 
 
INDEX. 
 
 497 
 
 Baker  MSS.,  ii.  295. 
 
 Bayn,  M.,  an  opponent  of  Latimer,  i. 
 
 Baynton,  sir  Edward,  1.  vii. ;    letters 
 
 from  Latimer  to  him,  ii.  322,  334. 
 Bead-telling  to  be  regulated   by   the 
 
 king's  ordinance,  ii.  243. 
 Beaufort,  cardinal,  story  of,  i.  118. 
 Becket,  Thomas,  house  he  was  bom 
 
 in,  i.  201. 
 Beckman,  Hist,  of  Inventions,  i.  181. 
 Becon,  his  account  of  Latimer's  ser- 
 mons, i.  iii. ;  early  writings,  33,  50, 
 56,  71,  75,  97,  170. 
 Bede,  Collectanea,  ii.  313, 
 Believers  in  Christ  shall  be  justified, 
 
 ii.  125,  154. 
 Bell,  Dr  John,  resigns  collegiate  church 
 of  Stratford-on-Avon,  ii.  383;  suc- 
 cessor of  Latimer  in  the  see  of  Wor- 
 cester, 384. 
 Bells,  evil  spirits  put  to  flight  by  ring- 
 ing of  holy,  i.  498. 
 Benefices,  fee-farming  and  selling  of, 
 
 i.  203,  317. 
 Benett,    Mr,   Latimer's  chaplain,  ii. 
 
 416. 
 Benson,  Wm.    See  Boston. 
 Bernard,  St,  story  of,  i.  519. 
 Bernher,  Augustine,  servant  to  Lati- 
 mer, i.  xvi. ;  his  account  of  Latimer, 
 319 ;    his    reasons    for    publishing 
 Latimer's   sermons,   324,  477,   455 ; 
 his  dedication  to  duchess  of  Suffolk, 
 312. 
 Berthelet,  king's  printer,  ii.  379. 
 Bertie,  Richard,  husband  of  duchess 
 
 of  Suffolk,  i.  81. 
 Bexterly,  sermons  preached  at,  ii.  84. 
 Bible  must  not  be  forgotten  in  time  of 
 pastimes,  i.  121 ;  ordered  to  be  set  up 
 in  every  parish-church,  ii.  240,  241. 
 Bilney,  Thomas,  acquainted  with  Lati- 
 mer, i.  i.  222,  334 ;  in  great  fear  of 
 death,  but  died  a  martyr,  222 ;   his 
 confession  the  cause  of  Latimer's  con- 
 version, 334  ;   book  against  him  by 
 sir  T.  More,  251 ;  he  visits  the  pri- 
 soners   at    Cambridge,  335 ;    is    in 
 despair,  ii.  51 ;  Latimer's  commenda- 
 tion of  him,  330. 
 Bingham,  Antiquities,  i.  237. 
 Bishops  of  Rome  have  been  the  devil's 
 great  guns,  some  in   England  and 
 
 [latimer,  II.] 
 
 elsewhere  his  serpentines,  i.  27 ;  must 
 teach  and  preach, 63 ;  cannot  discharge 
 their  office  and  be  lords  presidents 
 also,  70,  176 ;  the  most  diligent  in 
 England,  70  ;  appoint  deputies,  77  ; 
 and  suffragans,  175  ;  devil  teacheth 
 them  diligence,  77;  if  negligent, 
 may  be  turned  out,  and  laymen  called 
 to 'the  office,  122  ;  upbraid  the  peo- 
 ple with  ignorance  where  they  are  the 
 cause  of  it,  137  ;  ought  not  to  receive 
 unworthy  men  to  the  cure  of  souls, 
 152 ;  a  bishop  angry  with  Latimer, 
 154  ;  rung  into  towns,  one  finds  fault 
 with  a  bell,  207 ;  bishops  complain 
 to  parliament  of  increase  of  immo- 
 rality, 258  ;  granted  licences  to  mid- 
 wives,  ii.  114;  their  duty,  120;  may 
 use  no  violence  to  compel  people 
 to  goodness,  195 ;  bishops,  popes, 
 and  all  others,  who  enter  not  in  by 
 the  door,  are  thieves  and  robbers, 
 311  ;  ought  rather  to  preach  for  others 
 than  trouble  them,  328 ;  two  fingers 
 of  a  bishop  can  shake  off  part  of  fire 
 of  purgatory,  302. 
 
 Blackstone,  Commentaries,  i.  52,  100, 
 175. 
 
 Blaise,  St,  or  Blesis,  his  heart,  i.  55. 
 
 Blanchers,  in  all  times,  stop  word  of 
 God,  i.  76 ;  patch  truth  with  popery, 
 290. 
 
 Blandina  and  Attains,  the  history  of, 
 ii.  80. 
 
 Blessing,  what  it  is,  i.  302 ;  who  is 
 blessed,  303,  418. 
 
 Blomefield  and  Park,  referred  to,  ii. 
 296. 
 
 Blood-letting  of  horses  customary  on 
 St  Stephen's  day,  ii.  100. 
 
 Blore,  History  of  county  of  Rutland, 
 ii,  295,  296. 
 
 Bocardo,  or  Little  Ease,  i.  250,  293, 
 
 323. 
 Bochart,  Hierozoicon,  ii.  89. 
 Boniface  VIII.  instituted  first  jubilee, 
 
 i.  49  ;  asserts  supremacy  of  pope,  ii. 
 
 348. 
 Bonner,  Dr,  opposes  reformation,  i.  118. 
 Bonnam,  master,  ii.  322. 
 Book  of  Oaths,  ii.  114. 
 Boston,  or  Benson,  William,  abbot  and 
 
 dean  of  Westminster,  ii.  370. 
 Bouchier  de  IMartyrio,  392. 
 
 82 
 
498 
 
 INDEX. 
 
 Bradford,  John,   said  to  have  repaid 
 conscience-money,  i.  262  ;  sent  to  the 
 Tower,  ii.  258. 
 Bradford,  Rodolph,  account  of  him,  ii. 
 376. 
 
 Brand,  on  Popular  Antiq.  (Ellis'  ed.) 
 i.  71,  175,  -207,  208,  498,  ii.  100. 
 
 Bread,  daily,  the  meaning  of,  i.  389. 
 
 Breviary,  Roman,  ii.  231. 
 
 Brooks,  Dr,  bishop  of  Gloucester, 
 claims  supremacy  of  clergy,  ii.  283. 
 
 Brown,  Richard,  complains  against 
 Latimer,  i.  viii. 
 
 Bribery,  a  kind  of  thieving,  i.  139 ;  a 
 secret  fault,  188 ;  a  rich  murderer 
 escapes  by,  189  ;  of  a  jury  in  a  case 
 of  murder,  190  ;  in  a  case  of  infanti- 
 cide, 191. 
 
 Bribers  as  guilty  as  office  or  benefice- 
 sellers,  i.  186;  believe  not  in  hell  or 
 heaven,  187 ;  advice  to,  260 ;  the  re- 
 ward of,  404 ;  Zaccheus  an  example 
 to,  405,  414. 
 
 Bribes,  have  a  new  name,  i.  139 ;  are 
 steps  of  the  scala  inferni,  178;  are 
 like  pitch,  188. 
 
 Briget,  Bright,  Brito,  or  Breton,  re- 
 ferred to,  ii.  319. 
 
 Bryganden,  ]\Ir,  an  opponent  of  La- 
 timer, i.  iv. 
 
 Bull,  bishop,  Works,  i.  xiv. 
 
 Burgesses  are  become  regraters,  i,  279. 
 
 Burgh,  John  de,  i.  4,  14. 
 
 Burgo,  Nicholas  de,  Latimer  suspects 
 him,  ii.  404. 
 
 Burials,  communion  celebrated  at,  i. 
 237 ;  ought  not  to  take  place  too 
 soon,  539 ;  minstrels  attended,  546 ; 
 were  and  ought  to  be  without  the 
 city,  ii.  66  ;  in  a  pious  cowl  or  coat, 
 superstitiously  thought  to  be  a  pass- 
 port to  heaven,  200,  332. 
 
 Burnet,  bishop,  Hist,  of  Reformation, 
 i.  321,  ii.  240,  391. 
 
 Bury  St  Edmund's,  monastery  of,  i.  75. 
 
 Butcher,  or  Bouchier,  Joan,  of  Kent, 
 her  heresy,  ii.  114. 
 
 Butler,  Mr,  of  Droitwich,  carries  letter 
 from  Latimer  to  Cromwell,  ii.  390. 
 
 Butts,  Dr,  solicits  benefice  for  Latimer, 
 i.  vi. 
 
 Ceesar,  give  that  that  is  Cajsar's  to, 
 
 sermon  on,  i.  282,  296 ;  what  that  is, 
 295,  503,  511,  ii.  169. 
 Calais,  in  possession  of  English,  i.  5. 
 Calvin,  his  commentary,  i.  338 ;  Instit. 
 
 478. 
 Cambridge,  state  of  divinity  in,  i.  178 ; 
 has  power  to  license  twelve  preachers, 
 ii.  324 ;  yearly,  329 ;  Cromwell  suc- 
 ceeds Fisher  as  chancellor  of,  382. 
 Cambyses   flays  a  bribing  judge,    i. 
 
 146. 
 Camden,  Britannia,  i.  474. 
 Camel,  cable  of  a  ship,  not  the  beast, 
 
 ii.  202, 
 Camsele,  or  Kampswell,  Thomas,  prior 
 
 of  Coventry,  ii.  386. 
 Canonizations,  i.  49. 
 Canterbury  tales,  i.  107. 
 I  —  archbishop  of.     See   War- 
 
 ham,  Cranmer, 
 Capernaites,  believed  that  the  corporal 
 
 body  of  Christ  is  eaten,  i.  459,  ii. 
 
 266,  432. 
 Carbanell,    John,  dean  of   "Warwick 
 
 college,  ii.  396. 
 Card  well.  Documentary  Annals,  i.  122. 
 Careless,  John,  gives  information  to 
 
 Latimer,  i.  321 ;  dies  in  prison,  ib.  n. 
 Carlisle  endowed  grammar-schools,  ii. 
 
 418. 
 Carrion,  where  it  is,  eagles  will  gather 
 
 together,  i.  200. 
 Carte,  Hist,  of  England,  i.  25,  29,  99, 
 
 101,  102,  118, 119,  151,  163,  181, 183, 
 
 247,263,  271. 
 Carthusian  friars,  confined  in  Newgate, 
 
 ii.  392. 
 Cartwright,  Nicholas,  B.D.,  disputes 
 
 with  Latimer  at  Oxford,  ii.  250,  272. 
 Casulanus,  Augustine's  letter  to,  quot- 
 ed, ii.  298. 
 Catherine,  queen,  used  daily  prayer,  i. 
 
 228, 
 Celsus,  i.  385 ;  his  objection  to  Chris- 
 tianity, 315. 
 Ceremonies,  book  of,  drawn   up    by 
 
 Gardiner  and  others,  i,  132, 
 Chamber,  M.  bears  witness  in  favour 
 
 of  Latimer,  ii,  421, 
 Chambers,    abbot,    made    bishop    of 
 
 Peterborough,  i.  123, 
 Chambering    and    wantonness   to    be 
 
 avoided,  ii,  18, 
 Chamier,  Panstratia  Catholica,  ii.  359. 
 
INDEX. 
 
 499 
 
 Chantry  priests  made  beneficed  clergy- 
 men, i.  123. 
 
 Chaplain,  at -hand  or  elbow-chaplain, 
 1.  2fi4,  380;  some  will  not  do  their 
 duty,  381. 
 
 Charity,  indispensable,  i.  448,  (see 
 Love);  must  be  agreeable  to  the  sin- 
 cerity of  the  faith,  ii.  80. 
 
 Charles  V.,  orders  the  'Interim'  to  be 
 drawn  up,  i.  305 ;  at  war  with  France, 
 390. 
 
 Chaucer,  Pardoner,  ii.  400. 
 
 Chauncey,  Innocen.  et  Constant,  ii.  392. 
 
 Chemnitz,  Examen  Concil.  Triden.  ii. 
 226. 
 
 Cheke,  Mrs,  mother  of  sir  John  Cheke, 
 god-mother  to  a  child  in  prison,  i. 
 335. 
 
 Chichester,  Dr  Sampson,  bishop  of, 
 i.  xi. 
 
 Children  of  light,  seldom  lack  perse- 
 cution, i.  42  ;  their  armour,  48 ; 
 clergy  not  all  children  of  light,  43. 
 
 i .    of    the    world,     are    crafty 
 
 hunters,  i.  47  ;  their  armour,  48. 
 
 to  be  corrected  with  stripes, 
 
 i.  501 ;  the  obedience  they  owe  their 
 parents,  ii.  158. 
 Christ,  John's  testimony  of,  i.  297 ;  was 
 revealed  before  he  came,  ii.  3 ;  his 
 birth  witnessed  by  angels,  82 ;  and 
 announced  to  shepherds,  119;  came 
 to  take  our  sins  upon  him,  97,  204 ; 
 his  extreme  poverty,  300 ;  laboured  in 
 his  vocation,  i.  214,  318,  ii.  158;  Lord 
 of  water  as  well  as  land,  i.  212 ;  Lord 
 over  death,  ii.  67;  refused  not  to 
 consort  with  sinners,  i.  15;  abhor- 
 reth  covetousness  and  cruelty,  285; 
 was  followed  by  common  people  more 
 than  by  scribes,  199  ;  teaches  both,  i. 
 475,  ii.  314 ;  prefers  Peter's  boat, 
 Rhemists'  explanation  thereof,  205; 
 shews  infirmity  of  his  manhood,  205 ; 
 was  tormented  in  his  manhood,  223 ; 
 suffers  affliction,  219  ;  prays,  218; 
 again,  and  yet  again,  231 ;  came  not 
 to  deliver  from  civil  burdens,  283 ; 
 nor  as  a  judge  275,  299 ;  but  to  call 
 sinners  to  repentance,  2/3 ;  preached 
 the  kingdom  of  God,  199 ;  against 
 the  leaven  of  the  Pharisees,  257 ;  an 
 example  to  preachers,  199  ;  his  ex- 
 ample in  ordaining  preachers,  292; 
 
 is  the  preacher  of  all  preachers,  yet 
 his  preaching  not  all  fruitful,  155 ; 
 his  last  sermon,  447 ;  his  command- 
 ment, 453;  when  given,  454;  receives 
 no  human  comfort  at  his  death,  228 ; 
 is  comforted  by  an  angel,  and  why, 
 232;  his  humanity,  ii.  85,  110,  115, 
 136 — 183;  the  Arians'  opinion  on  it, 
 98 ;  descended  into  hell,  i.  233 ;  de- 
 scent denied  by  some,  Latimer's 
 opinion,  234 ;  suffered  for  us,  i.  21, 
 331,  ii.  113,  287  ;  not  for  the  angels, 
 ii.  123 ;  his  sacrifice  a  continual  one, 
 i.  73,  ii.  259 ;  a  bloody,  not  a  dry 
 one,  i.  74 ;  a  perfect  sacrifice  and  a 
 free  offering,  ii.  253,  287,  292,  432, 
 433;  his  death  killed  our  death,  i. 
 550,  ii.  145  ;  destroyed  power  of  the 
 devil,  i.  360 ;  his  passion  blasphemed 
 by  us,  231 ;  his  marriage  to  the  church, 
 456;  the  church  is  his  household, 
 has  many  stewards,  35;  his  church 
 appeared  to  approach  ruin  in  En- 
 gland, 105  ;  his  kingdom  not  of  this 
 world,  i.  360,  ii.  91 ;  is  our  advo- 
 cate, i.  330,  ii.  254,  359 ;  our  high 
 priest,  i.  331 ;  our  helper  in  time  of 
 need,  i.  233,  ii.  187 ;  and  comforter, 
 ii.  67,  179;  giveth  the  Holy  Ghost, 
 ii.204 ;  our  redeemer,  ii.  85, 125, 149, 
 430;  the  only  purgation  from  sin, 
 i,  223,  232,  343,  417,  420,  422,  457, 
 ii.  102,  103,  172,  194,  287,  309; 
 no  condemnation  to  such  as  are  in 
 him,  if  they  agree  not  unto  sin,  i. 
 367;  merited  heaven  for  us,  i.  488, 
 ii.  74,  147;  his  doctrine  was  suffi- 
 ciently sealed,  i.  272  ;  crosses  call  us 
 to  him,  i.  465;  he  draweth  all  men 
 to  salvation  who  trust  in  him,  74; 
 calls  all,  i.  544,  ii.  144,  205;  his 
 promises  are  general,  i.  463 ;  is  no 
 respecter  of  persons,  545;  in  him 
 all  are  equal,  i.  249,  ii.  199 ;  hath 
 ransomed  us,  i.  330,  ii.  106  ;  had  |no 
 sin,  ii.  5,  113,  182 ;  took  our  sins  on 
 him,  5,  113 ;  what  manner  of  a 
 Saviour  he  is,  ii.  124,  144,  168 ;  his 
 love  to  us,  168;  is  the  Saviour  of 
 both  soul  and  body,  ib.;  is  the 
 book  of  life,  ii.  206 ;  in  his  doctrine 
 is  consolation  for  the  afflicted,  i.  200; 
 is  whole  Christ  that  worketh  our  sal- 
 vation, 235  ;  his  words  spoken  to  the 
 
 32—2 
 
500 
 
 INDEX. 
 
 Pharisees,  a  doctrine  to  us,  283 ;  as 
 many  as  believe  in  him  are  children 
 of  God,  i.  329,  ii.  144;  giveth  wisdom 
 to  his  elect  to  avoid  snares  and  sub- 
 tleties, i.  293 ;  example  of,  294 ;  his 
 body  and  blood  eaten  spiritually,  i. 
 458,  ii.  127,  252,  259,  260,  292 ;  alone 
 merited  remission  and  justification, 
 i.  521,  ii.  139  ;  all  his  merits  are  ours, 
 i.  461,  ii.  13n,  140,  149.  193,  194;  is 
 with  the  faithful  always,  i.  495  ;  is 
 here  already  by  his  Spirit  and  power, 
 530;  is  found  among  the  poor,  ii. 
 127 ;  is  very  God,  i.  548,  ii.  99 ;  and 
 very  man,  ii.  101  ;  unity  of  his  God- 
 head and  manhood,  ii.  103;  over- 
 came the  devil  with  the  word,  i.  505 ; 
 performed  miracles  by  his  own  power, 
 i.  550,  ii.  67 — 75 ;  he,  and  not  his 
 garment,  cured  the  sick  woman,  i. 
 542 ;  the  badge  of  his  servants,  what, 
 448 ;  his  death  profitable  only  to 
 believers,  ii.  3 ;  was  revealed  more 
 clearly  by  his  bodily  presence  than 
 in  the  promises,  4 ;  why  he  called 
 fishers  to  be  apostles,  24 ;  his  first 
 and  second  coming,  44,  54,  59,  98; 
 his  knowledge  is  infinite,  45 ;  his 
 witnesses  are  his  works,  &c.  73,  100 ; 
 his  deeds  were  perfect,  137,  147, 
 193 ;  proclaimed  himself  to  be  the 
 Son  of  God,  75  ;  why  he  was  cir- 
 cumcised, 135  ;  how  we  may  apply 
 his  benefits,  139 ;  what  the  offerings 
 of  the  wise  men  to  him  signified, 
 132,  154 ;  why  he  worked  miracles, 
 160,  165;  there  is  none  but  may  be 
 saved  through  him,  208  ;  his  preach- 
 ing was  plain  and  simple,  210;  the 
 merits  of  his  passion  as  indispensable 
 to  kings  as  subjects,  299  ;  his  golden 
 rule,  300,  303  ;  will  deny  us  if  we 
 deny  him,  315  ;  misreported  in  his 
 words,  327 ;  we  ought  not  always  to 
 continue  infants  in  him,  339  ;  com- 
 mands his  precepts  to  be  taught,  not 
 man's  inventions,  355 ;  his  blood  be- 
 lieved to  be  at  Hales,  364;  his  human 
 blood  was  in  all  probability  united 
 to  his  divinity,  364  ;  looking  carnally 
 on  his  blood  will  not  obtain  justifi- 
 cation, 364 ;  his  doctrine  teacheth  us 
 what  to  believe,  305 ;  bore  the  cross 
 as  an  example  to  us,  430  ;  will  em- 
 
 brace those  who  embrace  his  cross, 
 434  ;  will  deny  those  who  deny  him, 
 440. 
 
 Christians  must  labour  for  their  living, 
 i.  211  ;  their  blood  is  the  seed  of  the 
 fruit  of  the  gospel,  361 ;  their  pil- 
 grimage, 474 ;  sum  of  their  lives,  475 ; 
 what  Christ  requireth  of,  15  ;  may 
 they  seek  vengeance  ?  145  ;  rulers 
 harass  christian  preachers,  ii.  66; 
 may  be  both  rich  and  honourable, 
 214 ;  if  after  baptism  they  live  not 
 according  to  their  profession,  are  no 
 more  Christians  than  Jews  are,  315, 
 342 ;  Christians  may  not  break  the 
 law  although  under  Christ,  326  ;  who 
 confess  Christ,  yet  do  not  obey  him, 
 are  anti-christian,  340. 
 
 Chrysostom,  referred  to,  ii,  271,  274, 
 319,  359  ;  marvels  if  any  ruler  can 
 be  saved,  i.  98,  158,  178;  says  Christ 
 was  heard  in  silence,  204  ;  his  opinion 
 on  prayer,  338  ;  on  childbirth,  252 ; 
 infers  that  the  virgin  J\Iary  was  a 
 little  vainglorious,  383 ;  and  arrogant, 
 515  ;  his  conception  of  hell,  236  j 
 condemns  purgatory,  248 ;  denieth 
 the  Ccena  Dominica  to  be  the  liord's 
 supper,  263  ;  saith  the  body  of  Christ 
 resides  in  us  corporally,  273  ;  asserts 
 a  memory  and  sacrifice  for  the  dead, 
 275  ;  teaches  that  he  is  a  traitor  to 
 the  truth  who  hideth  the  truth,  or 
 for  it  teacheth  a  lie,  298 ;  declares 
 the  church  consists  of  those  in  whom 
 knowledge  and  confession  of  the  faith 
 abides,  313  ;  describes  a  christian 
 congregation,  342 ;  says  the  greatest 
 pain  of  the  damned  is  to  be  sepa- 
 rate and  cut  off  from  Christ  for  ever, 
 362. 
 
 Church,  the  supreme  head  of,  is  a 
 chargeable  dignity,  i.  152;  appeared 
 near  ruin  in  England,  105 ;  is  Christ's 
 household,  35 ;  marriage  of  to  Christ, 
 456 ;  what  doctrine  should  be  taught 
 in,  59  ;  constitution  of  the  Church  of 
 England  by  archbishop  of  Canter- 
 bury, in  1236, 54  ;  those  in  the  church 
 shall  be  saved,  those  without  damned , 
 ii.  182,  281  ;  infallibility  of  the  church 
 of  Rome,  279 ;  of  Rome  governs  not 
 according  to  God's  will,  but  its  own, 
 282 ;   mutilates  the  holy  scriptures, 
 
INDEX. 
 
 501 
 
 283  ;  the  church  has  authority  in 
 matters  of  religion  to  govern  accord- 
 ing to  the  word  of  God,  284 ;  the 
 catholic  church  and  Romish  church 
 are  different,  2"J0  ;  before  and  after 
 Christ  compared,  291  ;  to  believe  as 
 the  church  believes  is  not  enough, 
 315. 
 
 Church  of  the  virgin  at  Rome,  i.  97- 
 
 Churchwardens  are  great  officers,  i.  534. 
 
 Circumcision,  its  signification,  &c.  ii. 
 132  ;  its  pain,  13(3. 
 
 Clare  hall,  Cambridge,  regarding  the 
 master  of,  ii.  378,  381,  382. 
 
 Clark,  Thomas,  desires  Latimer  to 
 preach  in  Abchurch,  London,  ii.  324. 
 
 Clarke,  John,  D.D.,  recommended  by 
 Latimer  to  Cromwell,  ii.  386. 
 
 Clement  1.  received  by  hand  from 
 Peter  the  supremacy  of  the  chiurch, 
 ii.  280. 
 
 Clement  V.,  pope,  remitted  part  of 
 sins  of  those  who  were  buried  in 
 clerical  dress,  i,  50,  ii.  200  ;  his  Cle- 
 mentines, i.  212. 
 
 Clement  VI.  i.  49. 
 
 Clergy,  worldling,  ashamed  of  their 
 father,  i.  43 ;  what  have  they  brought 
 forth,  46  ;  had  too  much,  have  too 
 little,  100 ;  if  good,  are  entitled  to 
 double  honour,  153;  their  duty,  i. 
 350,  ii.  28,  38,  120  ;  ought  not  to 
 wear  delicate  apparel,  ii.  82  ;  their 
 dress,  83 ;  may  be  absent  from  their 
 flock  a  short  time,  121  ;  careless 
 clergymen  allow  the  devil  to  sow  his 
 seed  among  their  people,  189  ;  may 
 not  use  violence,  195 ;  must  use  the 
 sword  of  the  Spirit,  196  ;  ought  to 
 have  bibles  of  their  own,  241,  243  ; 
 cannot  be  learned  being  ignorant  of 
 Christ,  258  ;  their  absence  the  cause 
 of  much  evil,  384. 
 
 Clopton,  M.,  a  royal  commissioner, 
 injures  a  poor  priest,  ii,  383. 
 
 Clothmakers,  cunning  of,  i.  138. 
 
 Coals  of  fire,  the  meaning  of,  i.  439. 
 
 Coeiia  Judaica  and  Cosna  Dominica, 
 when  they  were  eaten,  ii.  263. 
 
 Coin,  debased,  ii.  41. 
 
 Coke's  Institutes,  i.  69, 1 75. 
 
 Colet,  Dr  John,  dean  of  St  Paul's,  i. 
 58,  440. 
 
 Collier,  Eccles.  Hist.  i.  46,  258. 
 
 Cologne,  the  wise  men  came  not  to,  ii. 
 132  ;  came  to  Jerusalem,  143. 
 
 Comestor,  Peter,  Hist.  Evangel,  ii.  116. 
 
 Commendation  of  the  evil  is  often  a 
 reproach,  ii.  328. 
 
 Commissioners  were  employed  to  ad- 
 minister oaths  of  succession,  ii.  367. 
 
 Communion.     See  Lord's  suj^jyer. 
 
 of  saints  in  prayer,  i.  338. 
 
 Community  of  goods,  not  insisted  on, 
 i.  400. 
 
 Compton,  sir  William,  sheriff  of  Wor- 
 cester for  19  years,  ii.  398. 
 
 Conscience-money  restored  to  king's 
 use,  i.  262. 
 
 Consecration,  one  of  the  marrow-bones 
 of  the  mass,  ii.  257- 
 
 Consistory  courts  need  reformation,  i. 
 52. 
 
 Constable,  sir  Robert,  in  the  Tower, 
 i.l03. 
 
 Constantine's  pretended  gift  to  the 
 pope,  i.  349. 
 
 Contarini,  cardinal,  i.  58. 
 
 Contentment  is  riches,  i.  215;  we  may 
 learn  to  be  content  when  scorned, 
 546. 
 
 Cooke,  lady,  purchases  lands,  ii.  418. 
 
 Coots,  who  preached  at  Hales,  sum- 
 moned before  Cromwell,  ii.  373 ; 
 Latimer's  account  of  him,  374. 
 
 Cornwell,  master,  ii.  398. 
 
 Coton  preferred  by  the  king,  ii.  373. 
 
 Cottonian  ]\ISS.  ii.  245,  246,  373,  375, 
 386,  410. 
 
 Court  of  wards,  i.  69. 
 
 Coverdale,  Miles,  bishop  of  Exeter,  a 
 bishop  indeed,  i.  272. 
 
 Covetous,  the  end  of  the,  i.  250  ;  be- 
 lieve not  the  promises,  i.  270,  ii.  155; 
 are  too  covetous,  i.270;  become  more 
 covetous,  278;  mock  God  when  they 
 pray,  i.  403 ;  a  lesson  to  the,  ii.  90 ; 
 will  hear  nothing  against  covetous- 
 ness,  213  ;  and  greedy  prelates,  303. 
 
 Covetousness  the  root  of  all  evil,  i.  109, 
 184,  240,  280  ;  a  great  sin,  239  ;  the 
 sin  of  Nineveh,  241 ;  of  London, 
 242  ;  of  the  giants,  245  ;  the  cause  of 
 rebellion,  must  be  cut  down,  247; 
 many  suflered  for  Achan's,  144;  is 
 still  prevalent,  ii.  107,  155. 
 
 Cranmer,  archbishop  of  Canterbury,  ii. 
 368 ;    referred   to,    372  ;   patronises 
 
502 
 
 INDEX. 
 
 Latimer,  i.  ix. ;  Crewkehome,  x. ;  at- 
 tempt to  send  him  to  the  Tower,  ii. 
 253;  wishes  the  scriptures  to  be  read 
 in  English,  305 ;  his  book  De  prce- 
 seJitia  Chrisii,  referred  to,  ii.  270, 
 380;  letter  to  Cromwell,  379;  recom- 
 mends Mr  and  Blrs  Statham  to  Crom. 
 well,  386. 
 Cranmer,  Remains,  ( Jenkyns'  ed.)  i.  ix. 
 xii.,    ii.   240;    (Park.    Soc.  ed.)  ii. 
 265,  267,  272,  273,  274,  276. 
 Crayford,    master    of    Clare  hall,  ac- 
 count of  him,  ii.  378. 
 Creeds,  the  three,  Latimer  believes,  ii. 
 
 332. 
 Creeping  to  the  cross,  recognised  by 
 
 Henry  VIII.,  i.  132. 
 Cressy,  Church  Hist.,  i.  55. 
 Crome,  Dr  Edward,    counselled    and 
 devised  with  Latimer,  i.  xii. ;  made 
 confession  of  his  faith,  ii.  350 ;  solicits 
 Latimer  to    write    to  Cromwell   in 
 favour  of  Thomas  Gibson,  ii.  381. 
 Cromwell,  lord,  i.  vi.  x.  xi.  244  ;  ob- 
 tained licence  for  the  scriptures  to  be 
 read  in  EngUsh,  ii.  240,  305  ;  letters 
 to,    from    Latimer,  367,   368,    370; 
 regarding  late  prior  of  Worcester, 
 371 ;  Coots',  of  Hales,  sermon,  374 ; 
 with    a    prophecy,   375 ;    respecting 
 Silvester  Davis,  376  ;  regarding  St 
 John's  college  and  Clare  hall,  Cam- 
 bridge, 377  ;  concerning  the  institu- 
 tion of  a  christian  man,  379;  about 
 master   Lucy,  &c.  381;    chancellor 
 of  Cambridge,    382;    about  a  poor 
 priest,  sir  Large,  383  ;  on  the  birth 
 of  the  prince,   385 ;   recommending 
 Gorton  and  Clarke,  386,  387  ;  about 
 the    monks    of   Evesham,    and    re- 
 commending Dr  Bams,  389 ;  intro- 
 ducing an   honest  poor  gentleman, 
 389  ;    regarding    the    misbehaviour 
 of  certain  priests,   390  ;  concerning 
 friar  Forest's   execution,    391  ;    re- 
 garding M.  Nevell's  suit  for  the  lands 
 of  the  Augustine  friary  of   Droit- 
 wich,  393 ;  respecting  the  collegiate 
 church  of  St  Mary,  Warwick,  396 ; 
 M.  Pye  and  the  lands  of  Droitwich, 
 397  ;   Mr  liucy   and    Clapton,  399  ; 
 regarding  the    bloody   abbot,    400; 
 concerning  M.  Wattwood  and  War- 
 wick college,  401,  406 ;   on  behalf 
 
 of  the  city  of  Worcester,  403 ;  re- 
 garding John    Scurfield,    404  ;    re- 
 commending  M.   Acton,  405  ;    and 
 Richard  Edwards,  406  ;  and  the  ab- 
 bot of  Evesham,  406 ;  exposing  the 
 imposition   of  the  blood  of    Hales, 
 407,  409  ;  concerning  Whitborne  or 
 Bedgel,  prior  of  Malvern,  410  ;  with 
 an  account  of  his  income,  412 ;  sus- 
 pects Anthony  Barker,  413  ;  recom- 
 mends the  sheriff  to  be  master  of  the 
 game    of  the  forest  of  Feckenham, 
 414;    respecting   master  Moore,  sir 
 John  Ashley,  and  Mr  Tracy,  415 ; 
 Furnes  fools,  417  ;    about  grammar- 
 school  at  Gloucester,  418 ;  recounts 
 various  suits,  418. 
 Cross,  salutation  of  the,  not  praying  to 
 it,   ii.  231 ;    neither  Christ  nor  the 
 early  martyrs  would  purchase  free- 
 dom from  the  cross,  434. 
 Curates,  are  not  to  be  hastily  made,  i. 
 152 ;  for  prisons,  are  desirable,  180  ; 
 may    be    complained   against,    304 ; 
 an  admonition  to,   41 6 ;    their  duty, 
 ii.  88 ;  the  lack  of  good  ones  is  the 
 cause  of  all   mischief,    307 ;  some 
 preach  their  own  doctrine,  and  endea- 
 vour to  set  the  people  to  sleep,  344 ; 
 what  the  love  of  consists  in,   348  ; 
 in  great    cures  may    find   sufficient 
 work,  350. 
 Curius  Dentatus,  i.  44. 
 Cursing  very  prevalent,  i.  380. 
 Cusa,  cardinal  Nicholas  de,  his  opinion 
 on  the  article  "  descended  into  hell," 
 i.  234. 
 Cyril  (of  Alexandria)  saith  that  Christ 
 dwelleth  corporally  in  us,  not  in  the 
 bread,  ii.  273. 
 Cyrus,  prophecy  concerning,  i.  457. 
 Cyprian,  mentions  no  middle  state,  ii. 
 247 ;  asserts  bodily  presence  in  Lord's 
 supper,   269  ;    says    no  deliberation 
 is  required  in  sticking  to  the  truth, 
 290. 
 
 D. 
 
 Darcy,  sir  Arthur,  i.  93. 
 
 Darcy,  lord,  in  prison,  i.  163. 
 
 Darius,    Silvester,     deprived    of    the 
 
 rectory  of  Ripple,  ii.  375. 
 Daughters  of  men  and  sons  of  God, 
 
 who  they  were,  i,  212. 
 
INDEX. 
 
 503 
 
 David,  his  example  held  up  to  us,  i. 
 89;  account  of,  113;  his  presump- 
 tion, punishment,  and  penitence, 
 386. 
 
 Day,  George,  master  of  St  John's 
 college,  Cambridge,  and  bishop 
 of  Chichester,  account  of  him,  ii. 
 377. 
 
 Day,  John,  printer,  i.  477. 
 
 Dearth,  cause  of,  i.  QO  ;  great,  527. 
 
 Death  and  hell,  what  are,  i.  220 ;  the 
 sight  of,  a  terror — one  of  the  bitterest 
 parts  of  Christ's  passion,  ib. ;  what 
 is  to  be  done  when  the  hour  of  it 
 Cometh,  224,  22/ ;  fear  of,  is  a  pun- 
 ishment for  our  sins,  227;  meeting 
 death  is  receiving  a  delivery  from 
 trouble,  347 ;  why  the  time  of  it  is 
 hidden,  416 ;  is  fearful  to  children 
 in  God  and  to  customable  sinners, 
 549. 
 
 Deceits  and  falsehood  exposed,  i,  401 ; 
 the  reward  of,  i.  402,  ii.  190. 
 
 Decretals,  i.  212. 
 
 Decret.  Gratiani,  ii.  349. 
 
 Denmark,  Christian  III.,  the  king  of, 
 sitteth  openly  in  judgment,  i.  274. 
 
 DevU,  what  he  is,  i.  42;  his  nature, 
 493 ;  the  most  dUigent  preacher  in 
 England,  70 ;  the  author  of  all  super- 
 stition, 7I5  72  ;  attempts  to  evacuate 
 Christ's  death,  72 ;  when  he  has  the 
 upper  hand,  reigns  quietly,  130,  151, 
 234 ;  an  enemy  to  preaching,  i.  202, 
 ii.  210 ;  invented  fee-farming  of  bene- 
 fices, &c.,  i.  203;  always  ready  to 
 tempt,  284,  497;   his  arts  to  hinder 
 
 prayer,  329,  342,  360;  a  liar,  &c 
 
 his  servants,  i.  375,  ii.  191  ;  is  a 
 crafty  and  experienced  enemy,  i.  429, 
 438,  493  ;  maketh  weapons  of  every- 
 thing, 432 ;  has  no  power  against  us 
 but  by  permission,  438,  442 ;  must 
 be  overcome,  i.  439,  ii.  11 ;  by  re- 
 sistance, i.  442,  ii.  149  ;  livery  of  his 
 servants,  i.  448;  laboureth  to  make 
 sauce  for  us,  467;  devils  were  angels, 
 493 ;  tremble  when  Christ  is  with  us, 
 394  ;  have  not  their  full  torments  till 
 the  last  day,  494 ;  the  devil  was 
 ruined  through  pride,  ii.  1/0;  our 
 only  weapon  against  him,  i.  505,  ii. 
 149;  he  shall  be  loosed  in  the  last 
 days,  i.  317 ;  taketh  upon  him  to  be 
 
 lord  over  all,  ii.  42;  the  nature  of 
 his  fall,  123;  strange  tale  of  him, 
 149;  picketh  up  the  seed  that  fall- 
 eth  on  stony  ground,  212;  he,  his 
 hostlers,  and  tapsters,  stand  in  every 
 inn-door  crying  to  us,  439. 
 
 Devonshire  rebels,  considered  not  the 
 petition,  "  Thy  will  be  done,"  i. 
 371 ;  the  faithful  in  Devonshire  suf- 
 fered, 376. 
 
 Dionysius  Carthusianus,  his  testimony 
 against  unwritten  verities,  i.  210 ; 
 respecting  the  state  of  lost  souls,  ii. 
 2.35. 
 
 Diriges,  what  they  are,  i,  292, 
 
 Dishonour  of  a  king,  i.  94. 
 
 Dispensations,  i.  49. 
 
 Dissensions  are  few  when  the  devil 
 ruleth,  i.  130. 
 
 Dives,  a  warning  to  us,  i.  365. 
 
 Divmity,  state  of,  in  Cambridge,  i. 
 178 ;  English,  i.  179. 
 
 Doctors,  the  old,  ii.  319. 
 
 Doctrine,  what  should  be  taught  in 
 Christ's  church,  i.  59  ;  those  edu- 
 cated in  false  doctrine  may  be  pre- 
 served from  perisliing,  526,  527 ;  of 
 the  Lord's  supper  set  forth  by  Paul, 
 i.  195. 
 
 Dodipole,  Dr,  or  Dodepole,  the  repre- 
 sentative of  folly,  i.  245,  304. 
 
 Doeg,  the  Edomite,  a  peace-breaker,  i. 
 486. 
 
 Doers,  not  hearers  of  the  word,  shall  be 
 saved,  ii.  93. 
 
 Domitian,  a  gainsayer,  i.  129. 
 
 Donatists,  what  they  were,  went  to  death 
 boldly,  i.  160. 
 
 Dorset,  Thomas,  i.  x. 
 
 Drink  to  be  taken  in  moderation,  i.  169, 
 ii.  15,  61,  81. 
 
 Drunkenness  and  banqueting  con- 
 demned by  inference,  i.  254. 
 
 Dugdale,  Hist,  of  St  Paul's  Cath.  i.  49. 
 
 Origines  Jurid.  ii.  419,  428. 
 
 Hist,  of  Warwicksh.  i.  272, 
 
 ii.  84,  383,  384,  388,  396,  419,  423. 
 
 Duns  Scotus,  referred  to,  11.317,319; 
 
 says  the  certainty  of   faith   is    the 
 
 surest  certainty,  337. 
 Dunstable  way,  as  plain  as,  i.  113. 
 Duty,  performing  our,  shorteneth  not 
 
 life,  ii.  35 ;  our  special  duty  must  be 
 
 foUowed,  37. 
 
50^ 
 
 INDEX. 
 
 E. 
 
 Eating  and  drinking,  what  is  allowed, 
 i.  169,  ii.  14,  61,  81 ;  laws  relating 
 to,  i.  372,  ii,  15. 
 
 Education,  the  force  of,  i.  116 ;  of  chil- 
 dren to  be  attended  to,  391. 
 
 Edward  VI.  succeeds  to  the  crown,  i. 
 xii. 
 
 Edwards,  Richard,  prior  of  Black 
 Friars,  Worcester,  ii.  406. 
 
 Elect,  fallibility  of  the,  ii,  175,  193, 
 204,  252 ;  shall  be  judges,  not  judg- 
 ed,  at  the  last  day,  191 ;  the  joys  of 
 the  elect,  193,  195. 
 
 Election,  God's,  tokens  of,  i.  263,  ii. 
 175,  205,  206. 
 
 Elijah  and  Elisha  raised  the  dead,  but 
 were  not  gods,  ii.  68. 
 
 Eli  and  Samuel  compared,  i.  188. 
 
 Ely,  bishop  of,  forbids  Latimer  to 
 preach,  i.  iii. 
 
 Emmanuel  coll.  Camb.  MS.  ii.  435. 
 
 Emperors,  kings,  and  magistrates,  are 
 bound  to  obey  God's  word,  i.  85, 
 
 Enemy,  the  use  and  benefit  of  one,  i. 
 427 ;  ought  to  be  overcome  with  well- 
 doing, 440. 
 
 Envy,  a  child  of  the  devil,  i.  450,  ii.  18, 
 
 Erasmus,  i,  46  ;  quoted,  ii.  341. 
 
 Estius,  Commen.  in  Sentent.  i.  384. 
 
 Ethnicks,  wrought  by  natural  motions 
 and  anticipations,  i.  105. 
 
 Eugenius,  IV.  pope,  determines  the 
 question  of  the  Lord's  supper,  i.  209. 
 
 Eusebius  Pamphilius,  Hist.  Ecc.  i. 
 129,  ii.  80;  relates  stories  of  the 
 impotency  of  the  devil,  ii.  149. 
 
 Euthymius.     See  Zigabenus, 
 
 Eve  repented  and  took  hold  of  the  pro- 
 mise, i.  243 ;  her  unmeasurable  talk 
 
 •  was  the  cause  of  the  fall  of  man,  ii. 
 92. 
 
 Evance,  Thomas,  royal  commissioner, 
 makes  suit  for  the  lands  of  Bordesley, 
 ii.  394. 
 
 Evesham,  the  monks  of,  ii.  389;  the 
 abbot  of,  406. 
 
 Examination,  three  rules  for  self-ex- 
 amination, ii.  176. 
 
 Executions  at  Oxford,  i.  163;  Newgate 
 and  the  Marshalsea,  164. 
 
 Exeter,  the  bishop  of,  (Coverdale,)  a 
 bishop  indeed,  i.  272. 
 
 Expectations,  i.  49, 
 
 Extravagantes  Commun.  i.  212,  ii.  349. 
 
 Fabricius,  Lux  Evangelii,  ii.  49, 
 Facts  do  not  vary  with  men's  opinions 
 
 of  them,  ii.  333. 
 Faith,  true,  hard  to  be  found,  i.  168; 
 its  forerunner  and  train,  168,  237; 
 Cometh  by  hearing,  i.  200,  ii.  174, 
 320;  the  cause  of  justification,  i.  235, 
 ii.  147 ;  what  faith  will  serve,  i.  237, 
 421,  ii.  138 ;  is  the  marriage-garment, 
 i.  286;  faith  with  repentance  procures 
 forgiveness  of  sin,  370,  379 ;  of  the 
 saints  before  Christ,  i.  378,  ii.  171  ; 
 repentance  is  by  faith  which  cometh 
 of  hearing,  i.  418 ;  tokens  of  true 
 faith,  i.  420, 421,  ii,  194 ;  Paul  under- 
 rates not  justifying  faith,  i.  449;  faith 
 and  love  have  diflTerent  offices,  faith 
 is  the  mother  of  love,  454 ;  purifieth 
 the  heart,  485 ;  what  is  required  of 
 us  in  the  fight  of  faith,  491 ;  is  our 
 buckler,  504 ;  alone  makes  us  par- 
 takers of  Christ's  passion,  i.  521,  ii. 
 138,  140,  163,  313;  maketh  us  not 
 afraid,  i.  535,  ii.  152 ;  giveth  us  the 
 victory  over  death,  ii.  148, 194;  avail- 
 eth  not  without  the  word,  i.  544  ; 
 must  be  special  as  well  as  general,  ii, 
 10,  124;  no  success  Avithout  faith, 
 31,  32;  the  nature  of,  88;  is  the 
 hand  by  which  we  receive  the  benefits 
 of  God,  170;  the  disciples  had  not 
 much  faith,  186 ;  how  we  may  as- 
 certain the  presence  of  faith,  194 ; 
 faith,  not  works,  esteemed  of  God, 
 201  ;  stubbornness  and  want  of  faith 
 is  the  cause  of  our  damnation,  206 ; 
 faith  and  the  feeling  of  it  are  dif- 
 ferent, 207 ;  God  will  not  have  his 
 faith  defended  by  man,  308;  dead 
 faith  is  useless,  316;  the  certainty 
 of  faith  is  the  surest  certainty,  337  ; 
 faith  may  be  perfect,  although  know- 
 ledge is  not  clear,  337. 
 Faithful,  congregation  of  the,  in  Ed- 
 ward's days,  i.  313;  in  Mary's  time, 
 ib. ;  their  sins  cannot  hinder  their 
 prayers,  i.  330 ;  all  faithful  men  have 
 made  but  short  prayers,  352 ;  God 
 will  provide  for  their  immediate 
 wants,  ii.  154 ;  their  reward,  155, 195; 
 
INDEX. 
 
 505 
 
 they  shall  have  trouhle  in  this  world, 
 examples  of  it,  183,  321,  430. 
 
 Falsehood  and  false  practices  exposed, 
 i.  400 ;  the  reward  of,  401,  404 ;  fear- 
 fully punished,  407;  prevalent,  451. 
 
 ramilists,  their  belief  on  election,  i. 
 229,  233. 
 
 Fathers,  their  doctrines  not  to  be  im- 
 plicitly and  blindly  followed,  i. 
 218. 
 
 Fardingales  and  such  like  gear  invent- 
 ed by  the  devil,  ii.  108. 
 
 Farley,  my  lord  of.  See  Sir  W.  Hun- 
 gerford. 
 
 Feckenham,  royal  forest,  ii.  414. 
 
 Ficino,  commends  shooting  as  an  exer- 
 cise, i.  197- 
 
 Fisher,  Dr,  bishop  of  Rochester,  stig- 
 matizes the  commons  with  heresy,  ii. 
 301 ;  was  attainted,  365. 
 
 Flacius,  Math.  Clavis  Sac.  Scrip,  i. 
 385. 
 
 Flagellants,  who  they  were,  i.  465. 
 
 Flesh,  resisteth  the  Spirit,  i.  228. 
 
 Flower,  the  same  yields  honey  or 
 venom  according  to  the  spirit  of  the 
 gatherer,  ii.  335. 
 
 Folkes,  Table  of  English  sUver  Coins, 
 i.  95,  137. 
 
 Forefathers,  we  must  seek  not  what 
 they  did,  but  what  they  should  have 
 done,  i.  97- 
 
 Forest,  friar  John,  his  execution  and 
 sayings,  i.  xi.  266 ;  an  account  of 
 him,  ii.  391 ;  is  accompanied  in  New- 
 gate by  "White  friars  and  Carthusians, 
 392. 
 
 Forgiveness  of  our  debtors  must  pre- 
 cede our  petition  for  pardon,  i.  422, 
 428 ;  the  doctrine  of  reciprocal  for- 
 giveness, 424.     See  also  Sin. 
 
 Foss-way,  Roman  road,  Latimer  lives 
 near,  ii.  364. 
 
 Fox,  Dr,  writes  to  the  vice-chancellor 
 of  Cambridge,  i.  iv. ;  his  letter  to 
 Cromwell,  ii.  379. 
 
 Foxe,  John,  his  Acts  and  Monuments, 
 
 referred  to,  i.  i.  ii.  iii.  v.  vi xiv.  46, 
 
 81,  222,  250,  321,  322,440;  ii.  219, 
 221,  229,  250,  262,  265,  270,  278, 282, 
 289, 291,  297, 305—309,317, 321,  322, 
 327,  328, 334,  360, 378,  41 8—420, 422, 
 423,  428,  444. 
 
 Franciscans.     See  Grey  friars. 
 
 Freese,  punished  for  selling  scriptures, 
 ii.  306. 
 
 J'reher,  Theatrum  Viror.  ii.  349. 
 
 Friars'  coat,  is  a  feigned  armour,  i.  29  ; 
 sold  their  coats  and  cowls  for  people 
 to  be  buried  in,  ii.  200,  332;  cowl 
 said  to  take  away  part  of  purgatory, 
 362. 
 
 Friars,  the  White,  of  Doncaster,  con- 
 fined in  Newgate,  the  prior  executed, 
 ii.  392. 
 
 Friday  sermons,  the,  gathered  by  T. 
 Some,  i.  82. 
 
 Friendship,  once  broken  will  never  be 
 well  made  whole  again,  i.  19  ;  friends 
 when  most  needed  are  asleep,  228. 
 
 Fuller,  Worthies  of  England,  i.  113; 
 Church  History,  ii.  368. 
 
 Fysher,  John,  canon  of  St  Mary's, 
 Warwick,  ii.  396. 
 
 G. 
 
 Game  of  Triumph,  i.  9. 
 
 Gaming,  laws  relating  to,  i.  372. 
 
 Ganlyne,  Frere,  ii.  388. 
 
 Garden,  meditations  for  a,  i.  225,  236, 
 
 Gardiner,  Stephen,  bishop,  deprived, 
 and  committed  to  the  Tower,  i.  321, 
 ii.  270. 
 
 Garret  or  Gerrard,  Thomas,  martyred 
 in  Smithfield,  ii.  418. 
 
 Gaufridus,  Fr.  de  Bello-Loco,  i.  95. 
 
 George,  David,  his  followers,  i.  229, 
 233. 
 
 GentUes,  who  are,  ii.  46. 
 
 German  protestants  and  papists,  com- 
 promise between,  i.  147. 
 
 Gervayes,  abbey  of,  i.  93. 
 
 Giving  is  gaining,  if  we  give  as  we 
 should,  i.  409. 
 
 Gloucester,  provided  with  a  school,  &c. 
 by  Cromwell,  ii.  393,  418. 
 
 Gloucester,  duke  of,  quarrel  with  cardi- 
 nal Beaufort,  i.  118 ;  death  of,  119. 
 
 Glover,  Robert,  the  martyr,  and  his 
 brother  John,  ii.  84,  419. 
 
 Gnathos  and  parasites,  smell-feasts,  are 
 not  to  be  followed,  i.  124. 
 
 God,  his  word  is  our  light,  i.  90;  will 
 recompense  his  forbearance  with 
 grievous  punishments,  106 ;  in  our 
 deeds  too  many  of  us  deny  him,  106; 
 is  against   private    authority,   115; 
 
506 
 
 INDEX. 
 
 his  book  has  been  preserved  by  mi- 
 racle, 120;  how  to  come  to  him  in 
 adversity,  i.  142,  ii.  141 ;  is  the  fa- 
 ther of  widows  and  orphans,  i.  146 ; 
 visits  by  preaching  and  vengeance, 
 147 ;  blessing  cometh  of  keeping  his 
 word,  170,  193 ;  is  not  to  be  tempt- 
 ed, 205;  punishes  our  sin  by  not 
 hearing  our  prayers,  230 ;  giveth 
 time  for  repentance  after  his  threat- 
 enings,  242,  245,  541 ;  sons  of, 
 who  they  were,  i.  242,  ii.  99 ;  his 
 proverb,  i.  259 ;  his  providence  is 
 over  all,  i.  263,  ii.  30  ;  is  Lord  over 
 all,  i.  374;  is  omniscient  and  omni- 
 potent, ii.  30,  173,  336;  defends 
 those  that  cleave  to  him,  i.  264,  ii. 
 153  ;  his  mercy  greater  than  our  ini- 
 quity, i.  267 ;  his  promises  are  not 
 believed,  269;  giveth  men  riches 
 sufficient  for  exercise  of  faith  and 
 charity,  280;  his  host  is  always 
 victorious,  i.  285,  ii.  133;  he  must 
 open  the  heart  of  sinners,  i.  285 ; 
 grantetli  as  much  to  two  or  three  ga- 
 thered in  his  name  as  to  thousands, 
 288 ;  giveth  wisdom  to  his  elect  to 
 escape  snares,  i.  293,  ii.  153 ;  ex- 
 ample of,  i.  294,  ii.  153 ;  give  to  him 
 what  are  his,  i.  295,  ii.  169 ;  what 
 things  are  his,  i.  303 ;  is  the  only 
 judge  of  kings,  300;  his  kingdom 
 to  be  first  sought,  and  all  other  things 
 will  be  added,  302,  337,  359;  is 
 not  honoured  with  tapers  and  candles ; 
 his  true  service,  i.  305,  ii.  94;  his 
 love  towards  us,  i.  333,  ii.  86,  126, 
 205 ;  hath  no  respect  to  persons,  i. 
 337,  391,  ii.  93,  201 ;  is  Father  of 
 and  to  all,  i.  337 ;  what  is  meant  by 
 his  name,  345 ;  by  whom  it  was 
 and  is  hallowed,  347;  his  will  is 
 to  be  submitted  to,  i.  348,  ii.  185; 
 and  done,  i.  384 ;  created,  ruleth, 
 and  assisteth  all  things,  355 ;  set- 
 teth  up  and  puUeth  down  kings,  1. 
 356 ;  hears  the  cry  of  the  oppressed, 
 i.  357}  ii.  141 ;  his  judgments  are 
 just,  i.  364;  his  will  is  in  i^art  un- 
 searchable, in  part  revealed  in  the 
 new  and  old  testaments,  i.  369  ;  came 
 not  to  send  peace  but  a  sword,  the 
 meaning  of,  337;  despisers  of  his 
 word,  385 ;  nothing  disobeyeth  him 
 
 but  man,  387 ;  his  liberality,  397 ; 
 before  him  all  are  beggars,  397; 
 his  storehouse,  399 ;  he  is  to  be 
 trusted  both  for  soul  and  body,  i. 
 402,  ii.  153,  154,  203,  443  ;  outward 
 appearances  shew  not  who  are  in  his 
 favour,  i.  403;  forgiveth  man  et  a 
 culpa  et  a  poena  of  his  sins,  426  ; 
 tempteth  us  for  our  profit,  435 ; 
 suftereth  us  not  to  be  tempted  beyond 
 what  we  can  bear,  i.  436,  ii.  141  ; 
 accepteth  us  and  our  works  through 
 Christ,  i.  167,  330,  420,  453,  ii.  85, 
 140,  151  ;  sends  us  temptations,  i. 
 466 ;  why  he  does  so,  ii.  184 ;  we  see 
 him  by  faith,  i.  485  ;  his  word  better 
 than  peace,  487 ;  the  armour  of, 
 492;  hath  delivered  us  from  gross 
 ignorance,  498 ;  his  word  is  our 
 spiritual  sword,  505 ;  he  loveth  a 
 cheerful  obeyer,  i.  513,  ii.  112;  he, 
 and  not  saints,  to  be  followed  in  our 
 vocation,  i.  517,  ii.  88,  153,  186,  234 ; 
 the  dishonour  of  him  ought  to  grieve 
 man,  i.  518 ;  can  preserve  from 
 perishing  those  educated  in  false 
 doctrine,  526;  hearing  of  his  word 
 is  not  for  that  reason  to  be  slighted, 
 528;  his  word  shall  lead  us  to  sal- 
 vation, 531 ;  we  became  his  chil- 
 dren through  Christ,  i.  535,  ii.  99 ; 
 his  love  greater  than  a  parent's,  i. 
 535,  537;  is  always  able  and  ready 
 to  help  us,  536,  ii.  141,  153,  334; 
 his  love  expressed,  i.  536 ;  his  gene- 
 ral will  is  expressed  in  decalogue, 
 537 ;  his  special  will,  537,  538 ;  is 
 a  God  of  amity  and  concord,  540 ; 
 why  he  answers  not  our  prayers  im- 
 mediately, 547 ;  his  gifts  not  to  be 
 abused,  ii.  2  ;  to  mistrust  his  promises 
 is  to  make  him  a  liar,  36 ;  spared  not 
 his  only  Son  for  us,  103, 205  ;  all  that 
 fear  and  love  him  and  repent  are  ac- 
 cepted, 122 ;  his  wisdom  not  accord- 
 ing to  our  wisdom,  126;  dwelleth  in 
 the  faithful  spiritually,  134 ;  his  pro- 
 mises cannot  be  stolen  from  us,  155  ; 
 at  his  own  time  confounds  the  devil, 
 185 ;  we  must  call  upon  him  in  all 
 afflictions,  185,  213,  234 ;  but  con- 
 ditionally, 185 ;  he  will  send  a  Com- 
 forter, 213 ;  we  are  justified  by  his 
 free  gift,  not  by  our  merits,  74, 194 ; 
 
INDEX. 
 
 507 
 
 respecteth  not  diversity  of  works,  but 
 of  faith,  201;  looketh  not  to  the  gift, 
 but  to  the  spirit  of  the  giver,  202 ; 
 hateth  not  riches,  but  the  abuse  of 
 them,  202  ;  if  he  send  riches,  refuse 
 them  not,  214;  he  hath  always  a 
 church,  215 ;  our  infidelity  causeth 
 him  to  appear  to  neglect  us,  224; 
 his  commands  must  take  precedence 
 of  our  imaginings,  238,  354  ;  is  able 
 to  defend  his  faith  without  man's 
 assistance,  308  ;  must  be  trusted,  435 ; 
 happiness  of  those  who  die  for  his 
 sake,  444. 
 God's  people,   may  be    governed    by 
 
 kings,  i.  172.     See  Faithful. 
 Godwin,   de   Prcesulibus,  i.    123,  272, 
 
 321,  369,  377,  379,  384. 
 Goodrick,  Richard,  an  eminent  lawyer, 
 
 u.  428. 
 Goodryche,  master,    preaches  against 
 
 Latimer,  ii.  225. 
 Good  Friday,  sermon  on,  i.  216. 
 Gorrham,  or  de  Gorrain,  Nicholas,  his 
 
 commentaries,  i.  199. 
 Gorton,  Richard,  D.D.,  recommended 
 
 by  Latimer  to  Cromwell,  ii.  386. 
 Gosnal,  John,  solicitor-general,  ii.  428. 
 Gospel,  the,  comforteth,  i.  01 ;   some 
 are  professors  of  for  the  bread's  sake, 
 502 ;   a  brief  sum  of  the,  284 ;   not 
 palatable  to  the  worldly,  313;    was 
 preached  in  paradise,  ii.  3  ;  was  re- 
 vealed unto  Abraham,  4  ;  the  preach- 
 ing of  it  is  universal,  205 ;  called  the 
 word  of  the  cross,  203 ;  must  meet 
 with  persecution,  303. 
 Gospellers,  mock,  i.  67  ;   worse  than 
 papists,   256;    divers   sorts   of,    286, 
 3G0  ;   talkers,  not  walkers,  are  not 
 true  gospellers,  ii.  92. 
 Gostwyck,    master,    commissioner    to 
 rate  ecclesiastical  prefemients,  ii.  368. 
 GtaticE  expectativcB,  i.  49. 
 Greene,  Dr,  letter  from  Latimer  to,  ii. 
 
 295. 
 Gregory  I.  appoints  stations,  i.  49 ;  a 
 
 worthy  saying  of,  161. 
 Gregory  Nazianzen  distinguishes  the 
 Ccena  Judaica  and  Ccena  Dominica, 
 ii.  263. 
 Grenewode,  Mr,  i.  iv. ;  impugns  Lati- 
 mer's preaching ;  letter  to  him  from 
 Latimer,  ii.  356. 
 
 Grey  friars,  receive  no  bribes  them- 
 selves, but  have  others  to  receive  for 
 them,  i.  189 ;  divided  into  conven- 
 tuals and  observants;  beware  of  them, 
 they  are  spies,  287  ;  story  of  a  limi- 
 tour,  524. 
 
 Grimsthorpe,  sermons  at,  i.  447,  ii-  96, 
 111,  129. 
 
 Gybson,  Thomas,  printer  of  first  con- 
 cordance to  English  new  testament, 
 a  suitor  to  Cromwell,  ii.  380. 
 
 H. 
 
 Haberdyne,  master.     See  Huhherdin, 
 
 Halcot,  or  Holcot,  Robert,  referred  to, 
 ii.  319. 
 
 Hales,  J\Ir,  i.  99,  101 ;  sergeant  Hales, 
 ii.  419,  428. 
 
 Hales,  the  blood  of,  i.  xi. ;  what  it  was 
 231  ;  report  of  the  commissioners  ap- 
 pointed to  examine  it,  ii.  407  ;  the 
 superstition  of  refuted  by  argument, 
 364 ;  the  secretary  CromweU  sends 
 for  Coots,  who  preached  at  Hales, 
 374 ;  the  abbot  of,  380 ;  the  relics 
 of,  409. 
 
 Hall,  Chronicle,  ii.  33,  301,  392,  402. 
 
 Hampson,  Medii  .'Evi  Kalend.  ii.  100. 
 
 Hampton,  the  priest  of,  ii.  381. 
 
 Hanged,  an  innocent  man  for  a  guilty, 
 i.  191. 
 
 Harleian  MSS.  ii.  218,  221,  265,  317, 
 319—321. 
 
 Harman,  or  John  Voysey,  bishop  of 
 Exeter,  i.  272. 
 
 Harpagus  and  Astyages,  the  story  of, 
 
 i.457. 
 Hasted,  Hist,  of  Kent,  ii.  221. 
 Haynes,  Simon,  president  of  Queens' 
 
 college,  Cambridge,  ii.  387. 
 Hearne,  Ben.  Abbat,  i.  xi.  231,  ii.  408. 
 Heart  is  inscrutable  to  us,  i.  149,  ii.  80  ; 
 
 example  thereof  at  Oxford,  i.  149; 
 
 Jeremiah  describeth  the  heart  of  man, 
 
 159. 
 Heathen    rulers   more    merciful   than 
 
 some  christian,  ii.  65. 
 Heavens,  two,  spiritual,  i.  385 ;  corporal, 
 
 387;  the  way  to,  488;   the  joys  of 
 
 pass  aU  men's  thoughts,  531  ;  where 
 
 it  is,  ii.  86. 
 Hell,  what  it  is,  i.  220,  ii.  191 ;  degrees 
 
 of  punishment  in,  i.  11,  224 ;  to  say 
 
 that  Christ  suilered  in  it  derogates 
 
508 
 
 INDEX. 
 
 nothing  from  his  death,  236 ;  two 
 dishes  in,  231i ;  the  nature  of  the  fire 
 in,  ii.  235,  360. 
 
 Ilelvidius,  his  heresy  on  the  brethren 
 of  Christ,  &c.,  ii.  105. 
 
 Henry  VII.,  anecdote  of,  ii.  150. 
 
 Henry  VIII.,  i.  vi. ;  licenses  reading  of 
 the  Bible  in  English,  ii.  240;  his 
 answers  to  Latimer's  arguments  a- 
 gainst  purgatory,  245  ;  letter  to  him 
 from  Latimer  for  restoring  liberty  to 
 read  the  scripture,  297 ;  allows  all 
 admitted  by  the  universities  to  preach 
 without  control  of  any,  329  ;  refers 
 sir  Thomas  More  to  bishop  Stokesley, 
 333. 
 
 Henry  II.  of  France,  at  war  with 
 Charles  V.,  i.  3li0. 
 
 Herbert,  ii.  367;  Life  of  Hen.  VIII., 
 i.  395,  402. 
 
 Hereford,  bishop  of,  ii.  379,  382.  See 
 Dr  Edtvard  Fox. 
 
 Herod,  what  he  was,  i,  289,  ii.  130, 
 152;  his  cunning,  ii.  131,  152. 
 
 Herolt,  John,  or  Discip.  Prompt.  Ex- 
 empl.  i.  497. 
 
 Hilary,  referred  to,  ii.  277  ;  his  mean- 
 ing of  peace,  i.  487 ;  mentions  no 
 middle  state,  ii.  247  ;  asserts  the 
 bodily  presence  in  the  sacrament, 
 267. 
 
 Hill,  Dr  Adam,  his  controversy  with 
 Dr  Richard  Humes,  i.  233. 
 
 ,  Defence  of  the  article  of 
 
 Creed,  "  Descent  into  hell,"  i.  233. 
 
 Hilley,  Dr  Richard,  ii.  322. 
 
 Hilsey,  Dr  John,  preaches  against 
 Latimer,  ii.  225  ;  bishop  of  Roches- 
 ter, 369. 
 
 Hilsey,  Primers,  ii.  369. 
 
 Hist.  Eccles.  Anton.  Sabellicus,  i.  129. 
 
 Hoare,  Ancient  M'^ilts,  ii.  364. 
 
 Holbeach,  Henry,  succeeds  More  as 
 prior  of  Worcester,  ii.  3/1,  373  ;  soli- 
 cits to  preach  before  the  king,  412. 
 
 Holcot.    See  Ilulcot. 
 
 Holidays,  abuse  of,  i.  52;  right  use  of, 
 i.  471,  ii.  39. 
 
 Holinshed,  i.  xi.  81,  266,  ii.  367,  392, 
 394,  408,  415. 
 
 Holsten,  Codex  Regularum,  i.  189. 
 
 Holy  beads,  bells,  &c.  See  Supersti- 
 tions. 
 
 Holy   Ghost,  the  sin  against,  i.  266, 
 
 462,  ii.  441  ;  will  support  us  against 
 adversaries  of  the  truth,  i.  268. 
 
 Homilies,  called  homelies,  i.  121. 
 
 Homily  against  adultery,  i.  244. 
 
 Honour,  although  a  gift  of  God,  is 
 used  as  a  snare  by  the  devil,  i.  430. 
 
 Hooper,  (Park.  Soc.  ed.)  i.  474. 
 
 Horace,  de  Art.  Poet.  i.  92 ;  Epist.  431. 
 
 Hospinian,  de  Orig.  Monach.  i.  189, 
 ii.  196;  Hist.  Sac.  265. 
 
 Hubberdin  or  Heberdynne,  Haberdyne 
 or  Hyberden.i.  viii.  ii.365;  preaches 
 against  Latimer,  ii.  225,358  ;  account 
 of  him,  229—232,  234  ;  a  man  of 
 little  learning  and  unstable  wit,  a 
 lickspittle,  365. 
 
 Hugo  de  Vienna  says  death  is  more 
 cause  of  rejoicing  than  of  weeping, 
 ii.  245. 
 
 Humbled,' some  that  have  been,  are  to 
 be  exalted,  i.  544. 
 
 Humes,  Alexander,  controversy  on 
 creed,  i.  233. 
 
 Hun,  Richard,  the  story  of  alluded  to, 
 ii.  362. 
 
 Hungerford,  sir  Walter,  sends  to  Lati- 
 mer with  a  citation  to  appear  before 
 bishop  of  London,  ii.  350. 
 
 Hunter,  Hist,  of  South  Yorksh.  ii.  292. 
 
 Hussey,  lord,  in  the  Tower,  i.  163. 
 
 Hutchinson's  Works,  (Park.  Soc.  ed.) 
 ii.  114. 
 
 Hypocrites,  shall  reign  over  us  if  we 
 repent  not,  i.  91 ;  their  salutation  and 
 conduct,  289 ;  cannot  be  known  in 
 this  world,  ii.  62 ;  known  only  to 
 God,  130 ;  assert  they  have  works  of 
 supererogation,  i.  482,  521. 
 
 Idolatry,  to  be  guarded  agamst,  ii.  234 ; 
 the  reward  of,   259. 
 
 Ignorance,  wilful,  is  ho  excuse,  i.  385  ; 
 is  a  sin,  ii.  211. 
 
 Images,  tlie  abuse  of,  i.  52 ;  prevented 
 by  the  Church  of  England,  54 ;  de- 
 ceitful and  juggling  images  to  be 
 taken  away,  ib. ;  of  saints,  not  to 
 be  prayed  unto,  ii.  233,  333 ;  the 
 right  use  of,  233  ;  of  our  lady  of 
 W'orcester  (statue  of  some  bishop), 
 of  'Walsingham,  of  Ipswich,  and  of 
 Doncasier,  and  Penrice,  would  make 
 a  jolly  muster  in  Smitliiield,  395. 
 
INDEX. 
 
 .509 
 
 Impropriations,  i.  100. 
 
 Ingworth,  Richard,  visitor  of  monas- 
 teries, ii.  400. 
 
 Interim,  the,  drawn  up  by  Romish  and 
 popish  divines,  i.  305. 
 
 Ippiswitch,  (Ipswich,)  our  lady  of,  i. 
 53. 
 
 Isaac,  Edward,  visits  Bainham  in  New- 
 gate, ii.  221. 
 
 Isaiah  meddles  with  the  coin  of  the 
 mint;  with  vintners,  i.  137. 
 
 Islip,  Simon,  archbishop  of  Canterbury, 
 
 1.  55. 
 
 J. 
 
 Jairus  and  his  daughter,  i.  533  ;  a  be- 
 liever, 534 ;  an  example  in  his  fleeing 
 to  Christ  and  in  his  paternal  affection, 
 535,  537 ;  in  the  constancy  of  his 
 faith,  54 fi. 
 
 Jerome,  referred  to,  i.  173,  ii.  119, 
 198,  319,  344,  352 ;  ever  thought  he 
 heard  the  last  trumpet,  i.  530,  ii.  60  ; 
 will  not  believe  that  a  great  wine- 
 drinl^er  is  chaste,  ii.  63  ;  his  treatise 
 against  Helvidius,  105  ;  mentions  no 
 purgatory,  247  ;  says  that  any  as- 
 sertion beyond  scripture  may  be  re- 
 jected with  the  same  facility  as  ad- 
 mitted, 249  ;  declares  the  church  to 
 consist  of  those  in  whom  knowledge 
 and  confession  of  faith  resides,  313  ; 
 declares  one  who  wrests  the  meaning 
 of  any  expression  bears  false  witness, 
 315,  325 ;  accused  of  corrupting  the 
 scripture,  342 ;  says  we  shew  our 
 faith  by  our  works,  343 ;  shews  how 
 true  preachers  under  persecution 
 should  conduct  themselves,  ib.  ;  calls 
 the  prophets,  apostles,  and  evange- 
 lists, the  mountains  of  the  old  and 
 new  testament,  ib. ;  approves  of  lay- 
 men reading  scripture,  344 ;  declares 
 that  honouring  and  trusting  in  minis- 
 ters is  different,  347. 
 
 Jerusalem,  the  destruction  of,  ii.  46 ; 
 the  name  of  changed  by  Adrian,  48  ; 
 the  rebuilding  of  by  Julian,  ib. 
 
 Jervaulx,  or  Jorvalles,  abbey  of,  i.  93. 
 
 Jewel  of  Joy,  Becon's,  i.  iii. 
 
 Jews,  and  Englishmen  compared,  i. 
 Ill,  118,  139,  177;  offence  of,  in 
 asking  a  king,  187,  192;  sold  at 
 thirty  a-penny,  ii.  46;  cause  of  their 
 
 destruction,  47,  49 ;  look  for  a  worldly 
 powerful  saviour,  124  ;  why  they  met 
 three  times  a-year  at  .Jerusalem,  156; 
 taught  commonly  by  parables,  210. 
 
 Jenkyns'  Remains  of  Cranmer,  ii.  379, 
 386—392,  428. 
 
 Joan  Butcher,  or  Bouchier,  of  Kent, 
 her  heresy,  ii.  114. 
 
 John  de  Turrecremata,  bishop  and  car- 
 dinal, account  of  hiin,  ii.  349. 
 
 John's  disciples  esteemed  him  greater 
 than  Christ,  ii.  69 ;  his  question  to 
 Christ,  70. 
 
 Johnson,  Collect,  of  all  Ecclesiastical 
 Laws,  i.  56. 
 
 John's,  St,  college,  Cambridge,  con- 
 cerning master  of,  ii.  378,  381,  382. 
 
 John-Ten-Commands,  friar,  story  of, 
 i.  524. 
 
 John  XXII.,  pope,  the  decretals  of, 
 i.  212. 
 
 Jortin,  Life  of  Erasmus,  i.  46. 
 
 Josephus  referred  to,  ii.  89,  146. 
 
 Journals  of  House  of  Commons,  i.  xii. 
 
 Jovius  Paulus,  Descrip.  Britan.  i.  197. 
 
 Joye,  Geo.,  Conjecture  of  end  of  world, 
 i.  365. 
 
 Jubilaries,  i.  49. 
 
 Jubilee,  first,  instituted,  i.  49. 
 
 Judges,  will  not  hear  poor  men's 
 causes,  i.  128;  follow  gifts,  140  ;  the 
 common  manner  of  a  wicked  judge, 
 145  ;  are  afraid  to  hear  the  poor,  145; 
 a  bribing  judge  flayed  alive,  146 ; 
 acts  of  to  be  judged  of  charitably,  148, 
 160  ;  must  minister  justice  speedily, 
 155;  in  ancient  times  could  be  easily 
 approached,  156  ;  if  just,  are  to  be 
 honoured,  157  ;  unjust,  the  place  of 
 punishment  of,  158 ;  why  wicked 
 judges  confess  their  faults,  159 ;  the 
 sign  of  the  judge's  skin,  181,  260; 
 bribing  judges  have  been  long  suf- 
 fered, 193 ;  exhorted  to  avoid  bribes 
 and  delays,  171  ;  bribed  in  a  case  of 
 infanticide,  191  ;  required  to  judge 
 justly,  501 ;  the  elect  shall  be  judges, 
 not  judged,  at  the  day  of  judgment, 
 ii.  191  ;  judges  are  not  impeccable, 
 325. 
 
 Judgment,  rash,  condemned,  i.  382; 
 the  day  of,  ii.  45,  55,  59  ;  not  known 
 even  to  the  angels,  45  ;  preparation 
 for  it,  60 ;  form  and  manner  of  judg- 
 
510 
 
 INDEX. 
 
 ment  on  the  last  day,  191 ;  private 
 judgment  to  be  exercised,  347. 
 
 Julian,  the  apostate,  attempts  to  re- 
 build Jerusalem,  ii.  48. 
 
 Julius  II.,  pope,  his  oppressions  and 
 persecutions,  i.  181,  ii.  333. 
 
 Jurors,  advice  to,  1.  37!). 
 
 Jury,  bribed  with  twelve  crowns,  i.  190, 
 380. 
 
 Just  man  may  not  be  deposed  from  his 
 office,  i.  11)3. 
 
 Justice  is  to  be  done  by  all  to  all,  i. 
 503. 
 
 Katherine,  queen,  her  confessor,  i.  266. 
 
 Kempe,  Hist.  Notices  of  the  Church 
 of  St  3Iartin-le-Grand,  i.  196. 
 
 Kenelm,  the  shrine  of,  ii.  400. 
 
 Kennet,  Case  of  Impropriations,  i.  100. 
 
 Kent,  maid  of,  i.  xi. 
 
 Ketherminster,  (Kidderminster),  town- 
 clerk  of,  confessed  his  folly,  ii.  398. 
 
 Keys,  the  authority  of,  is  to  loose  from 
 guilt  of  sin,  according  to  Clu'ist's 
 word,  ii.  363. 
 
 Kill,  thou  shalt  not,  applied  by  the 
 Jews  to  the  use  of  material  weapons, 
 i.  10  ;  may  be  done  in  two  ways,  13. 
 
 King,  Dr,  referred  to,  ii.  380. 
 
 Kings,  emperors,  and  magistrates,  are 
 bound  to  obey  the  scriptures,  i.  85, 
 86,  250;  the  king  may  correct  the 
 preacher,  86 ;  the  election  of,  appoint- 
 ed by  God,  87, 89, 193;  the  dishonour 
 of,  94  ;  the  wife  he  ought  to  choose, 
 94 ;  may  impose  taxes,  97,  299 ;  his 
 treasure  should  be  ready,  299;  may 
 require  too  much,  i.  98,  ii.  260;  his 
 honour,  what  it  is,  i.  99;  although 
 children,  are  still  kings,  117;  the 
 office  of  a  king,  1 19 ;  the  example  of 
 proud  kings  is  not  to  be  followed,  124, 
 132;  a  king  has  clawbacks  and  pick- 
 motes,  133",  our  duty  towards  him, 
 his  laws  and  authority,  i.  148,  373,  ii. 
 260  ;  kings  must  not  look  at  faults 
 through  their  fingers,  i.  152;  should 
 be  learned,  184 ;  title  of  king  is  law- 
 ful, 193 ;  a  great  and  chargeable 
 office,  193  ;  is  the  high  vicar  of  God, 
 204 ;  the  deputy  of  God,  444  ;  a  king's 
 labour,  215;    abuse  of  his  officers, 
 
 261 ;  must  be  obeyed  even  in  unjust 
 demands,  i.  300,  ii.  260;  his  dues 
 ought  to  be  paid,  i.  307;  paying  them 
 makes  no  man  poorer,  301 ;  monition 
 to,  355  ;  lesson  to,  386 ;  to  be  prayed 
 for,  o'Jl ;  fighting  against  the  king's 
 enemies  is  in  God's  service,  416, 496; 
 kings  reign  through  God,  444;  the 
 king  entreated  to  remedy  corruption 
 in  judges,  191 ;  required  to  look  to 
 his  office  himself,  273 ;  and  take  ex- 
 ample by  David,  ii.  308;  by  the  v 
 king  of  Denmark,  i.  274 ;  who  are 
 the  queen's  enemies,  ii.  260 ;  God  to 
 be  obeyed  in  preference  to  kings, 
 260,  298 ;  they  stand  in  need  of  the 
 merits  of  Christ's  passion  as  much 
 as  their  subjects,  298 ;  king's  au- 
 thority used  by  prelates  as  a  cloke  to 
 persecution,  305. 
 
 Kingdom  of  God,  what  it  is,  i.  357 ; 
 beginneth  in  this  world,  358  ;  to  be 
 first  sought,  359 ;  is  double,  of  grace 
 and  of  glory,  361 ;  of  heaven,  who 
 shall  enter  into  it,  384 ;  sermon  on 
 the  parable  of,  455. 
 
 Kingston,  sir  Wm.,  constable  of  the 
 Tower,  ii.  411. 
 
 Knight's  Life  of  Colet,  i.  58. 
 
 Know  thyself,  i.  368;  vexation  and 
 trouble  make  us  know  ourselves, 
 480. 
 
 Knowledge  maketh  proud,  i.  230  ;  pre- 
 cedeth  belief,  ii.  74  ;  certain  and  clear 
 knowledge  are  different,  337 ;  know- 
 ledge without  zeal  shall  be  punished, 
 ib. 
 
 Labour  is  ours,  the  increase  God's,  i. 
 
 213,  404,  408,  ii.  39  ;  all  labour  is 
 
 not  godly,  i.  376 ;  nor  to  be  condemned 
 
 because  sometimes  useless,  540  ;  the 
 
 reward  of,  ii.  39. 
 Lactantius,  i.  106. 
 Lady,  our,  how  may  be  likened  to  a 
 
 safFron-bag,  i.  60. 
 Lamb,  Dr,  Collect,  of  Letters,  i.  v., 
 
 ii.  356,  378. 
 Lambarde,  Diet.  Angl.  i.  476. 
 Lambert,  martyr,  i.  x. 
 Lanfrank,  bishop,  claims    supremacy 
 
 for  Peter,  i.  209. 
 Landlords  obtain  acts  of  parliament  to 
 
INDEX. 
 
 511 
 
 inclose  their  lands,  i.  248;  are  be- 
 come graziers,  279. 
 Large,  sir,  a  poor  priest,  ii.  383,  384. 
 Latimer,  his  parentage,  i.  101  ;  birth, 
 sent  to  Cambridge,  i. ;  chosen  fellow 
 of  Clare  hall,   M.A.,  is  a  zealous 
 papist,  his  acquaintance  with  Bilney, 
 i.  ii.j  ii.  52 ;  forsakes  the  school-doc- 
 tors, i.j  ii.  335 ;   account  of  his  ser- 
 mons ;    bishop  of   Ely  forbids    his 
 preaching,  preaches  in  Austin  Friars, 
 papists  complain  to  cardinal  Wolsey, 
 iii. ;  vice-chancellor  calls  parties  be- 
 fore him,  iv. ;  appointed  to  determine 
 lawfulness    of    king's    marriage,    is 
 favourable  to  the  divorce,  v.,  ii.  340: 
 selected  to  meet  Oxford  divines,  i.  v. ; 
 B.D.  ii.  218 ;  is    appointed  a  royal 
 chaplain,  retires  to  West  Kington, 
 vi. ;  is  cited  to  appear  before  bishop 
 of  London,  i.  vii.,  ii.  219,  323,  334; 
 writes  to  the  primate,  ii.  219  ;  appeals 
 to  his  own  ordinary,  is  excommuni- 
 cated and  imprisoned,  i.  vii.;  appeals, 
 is  inhibited  from  diocese  of  London, 
 complaint  to  convocation  against  him, 
 Hubberdin  opposes  him,  viii.,  ii.  225; 
 articles  imputed  to  him  by  Dr  Powell 
 of  Salisbury,  ii.  225 ;   Cranmer  em- 
 powers him  to  withdraw  licences  of 
 preachers,  is  elected  and  consecrated 
 bishop  of  Worcester,  i.  ix. ;   takes 
 cognisance  of  Crewkehorne  and  Lam- 
 bert, X. ;    preaches  at  the  execution 
 of  friar  Forrest,  xi.,  ii.  392 ;  resigns 
 his  bishoprick,  is  placed  in  ward,  i. 
 xi. ;  is  committed  to  the  Tower,  xii., 
 ii.  258;   declines   restoration   to  the 
 see  of  Worcester,  resides  with  Cran- 
 mer, xii. ;  is  summoned  to  London, 
 and  committed  to  the  Tower,  sent  to 
 Oxford,   xiii. ;    disputes   there   with 
 Smith,  Cartwright,  and  Harpsfield, 
 ii.  250 ;  excommunicated,  committed 
 to"  gaol,  is  condemned,  i.  xiii.   323, 
 ii.  292 ;    and  martyred  along  with 
 Ridley  ;  his  last  words,  i.  xiii.  323; 
 list  of  his  works,  xiv. ;  editions  con- 
 sulted, XV. ;  his  sermons  gathered  by 
 Augustine  Bemher,  xvi. ;  is  troubled 
 with  poor  men's  suits,  127 ;   called 
 a  seditious   fellow,    and    accused  to 
 Henry  VIII.  as  such,  134;  his  an- 
 swer, 135;  ground  of  the  charge,  is 
 
 noted  for  singularity,  13fi ;  was  very 
 scrupulous  in  the  time  of  his  blind- 
 ness, i.  138,  ii.  332 ;  a  bishop  angry 
 with  him,  i.  154 ;  expects  execution, 
 164 ;  his  remarks  on  a  case  of  murder 
 not  well  taken,  194 ;  his  father  taught 
 him  to  shoot,  197 ;  gives  place  to 
 Robin  Hood's  men,  208;  his  opinion 
 on  Christ's  descent  into  hell,  234 ; 
 seeks  no  blind  believer  in  his  words, 
 236  ;  advice  to  king  about  marriage, 
 takes  his  last  farewell,  243, 252,  257 ; 
 craves  the  king  to  restore  the  disci- 
 pline to  the  church,  258  ;  his  answer 
 on  transubstantiation  at  his  exami- 
 nation, 276 ;  his  first  wish  to  his 
 enemy,  278 ;  pleads  for  a  maintenance 
 to  schools,  &c.  291  ;  in  his  exami- 
 nation before  bishops  is  questioned 
 subtlely,  294 ;  Bernher's  account  of 
 him,  319 ;  foretells  the  troubles  that 
 occurred,  320  ;  Careless  informs  him 
 of  coming  danger,  his  conduct,  and  be- 
 haviour before  the  council,  321  ;  an 
 example  to  bishops,  322 ;  is  god- 
 father to  a  child  while  in  prison,  355 ; 
 his  manner  of  teaching,  341 ;  a  story 
 of  him  at  Cambridge,  499;  articles 
 to  which  he  was  required  to  subscribe, 
 ii.  218;  visits  Bainham  in  Newgate, 
 222 ;  preaches  at  Bristol,  225 ;  an- 
 swers the  articles  brought  against 
 him  by  Dr  Powell,  225,  358;  his 
 injunctions  to  tiie  prior  and  convent 
 of  St  Mary's,  Worcester,  240 ;  in- 
 junctions to  the  clergy  of  his  diocese, 
 242;  his  arguments  against  purga- 
 tory, 245  ;  against  transubstantia- 
 tion, 252  ;  and  the  mass,  253  ;  com- 
 plains of  his  treatment,  256 ;  studies 
 the  testament  with  Cranmer,  Rid- 
 ley, and  Bradford,  259 ;  disputes 
 v/ith  Dr  Weston,  262  ;  his  opinions 
 were  confirmed  by  Cranmer's  book, 
 265 ;  was  no  Lutheran,  265 ;  his 
 faith,  276 ;  is  examined  before  the 
 commissioners,  278 ;  his  dress,  279  ; 
 is  urged  by  bishop  of  Lincoln  to 
 recant,  279  ;  his  protestation  against 
 the  authority  of  the  pope,  285 ;  de- 
 nieth  the  carnal  presence  of  Christ 
 in  the  sacrament,  285  ;  his  last  ap- 
 pearance before  the  commissioners, 
 the  bishop  of  Lincoln  again  addresses 
 
6]2 
 
 INDEX. 
 
 him,  289  ;  charged  by  Dr  Sherwood 
 with  rash  judgment,  &c.,  his  answer, 
 309;  his  letter  to  Hubberdin,  317  ; 
 defends  his  preaching  inAbchurch, 
 London,  324  ;  his  commendation  of 
 Bilney,  330  ;  asserts  the  performance 
 of  his  duty,  331 ;  the  three  creeds 
 which  he  believes,  332  ;  formerly 
 believed  supremacy  of  the  pope,  dis- 
 pensations of  pluralities,  purgatory 
 and  the  pope's  power  therein,  that  a 
 friar  could  not  be  afraid  of  death, 
 and  when  sick,  wished  many  times 
 to  be  a  friar,  332  ;  believed  in  as- 
 sistance of  images  of  saints,  333  ; 
 letters  to  sir  E.  Baynton,  322,  334  ; 
 maintains  the  statements  in  his  for- 
 mer letter  to  sir  E.  Baynton,  336 ; 
 letter  to  archbishop  of  Canterbury 
 expostulating  with  him,  351  ;  him- 
 self limits  his  questioners,  353 ;  al- 
 lows the  lawfulness  of  the  use  of 
 images,  pilgrimages,  praying  to 
 saints,  to  be  mindful  of  souls  in 
 purgatory,  353  ;  declines  to  subscribe 
 the  propositions  required  of  him, 
 355  ;  letter  to  Greenwood,  356 ;  pro- 
 fesses his  intention  of  persevering  in 
 his  preaching,  357 ;  letter  to  Jlorice, 
 357  ;  Letters  to  secretary  Crom- 
 well, 367—418 ;  regarding  the  late 
 prior  of  Worcester,  371  ;  with  M. 
 Coot's  sermon,  374 ;  with  a  prophecy, 
 375 ;  respecting  Silvester  Dario's 
 benefices,  376  ;  regarding  St  John's 
 college  and  Clare  hall,  Cambridge, 
 377 ;  concerning  the  '  Institution  of 
 a  Christian  Man,'  379 ;  is  in  peril 
 of  great  sickness,  380  ;  letter  to 
 Cromwell  concerning  master  Lucy, 
 &c.  381  ;  regarding  sir  Large,  382  ; 
 on  birth  of  prince,  385  ;  recommend- 
 ing Gorton  and  Clarke,  386 ;  fears 
 consumption,  386  ;  about  the  monks 
 of  Evesham  and  recommending  Dr 
 Barns,  389 ;  introducing  an  honest 
 poor  gentleman,  389 ;  regarding  the 
 misbehaviour  of  certain  priests,  390  ; 
 concerning  friar  Forest,  391 ;  about 
 the  lands  of  Droitwich,  393  ;  regard- 
 ing Warwick  college,  396 ;  Mr  Pye 
 and  Droitwich,  397  ;  about  Mr  Lucy, 
 399,  410  ;  and  I\lr  Clapton,  399  ; 
 respecting  the  bloody  abbot,    400 ; 
 
 regarding  master  Wattwood,  a  lecher, 
 lighter,  and  disquieter  of  his  com- 
 pany, 401,  406,  416:  on  behalf  of 
 the  city  of  Worcester,  403 ;  regarding 
 John  Scurfield,  404 ;  recommending 
 Mr  Acton,  405 ;  and  Richard  Ed- 
 wards, 406  ;  and  the  abbot  of  Eves- 
 ham, 406;  exposing  the  imposition 
 of  the  blood  of  Hales,  407,  409; 
 concerning  Whitbome  or  Bedyll, 
 prior  of  Great  JMalvem,  410;  with 
 an  account  of  his  income,  412 ;  sus- 
 pects Antony  Barker,  413  ;  recom- 
 mends the  sherift'  to  be  master  of  the 
 game  of  the  forest  of  Feckenham, 
 414 ;  respecting  master  Moore,  sir 
 John  Ashley,  and  ]\Ir  Tracy,  415; 
 Fumes  fools,  417  ;  about  grammar- 
 school  at  Gloucester,  418;  recounts 
 various  suits,  418  ;  letter  to  a  cer- 
 tain gentleman,  419  ;  to  one  in  pri- 
 son for  the  faith,  429  ;  from  Bocardo 
 to  the  unfeigned  lovers  of  truth,  434 ; 
 letter  of  thanks  to  Mr  Wilkinson  out 
 of  Bocardo,  444. 
 
 Law  of  God,  feareth,  i.  01 ;  is  a  look- 
 ing-glass, ii.  6. 
 
 is  badly  administered,  1.  128 ; 
 
 may  be  used  as  an  ordinary  help 
 against  adversaries,  151  ;  the  reason 
 of  it  is  the  soul  of  it,  the  end,  that 
 no  man  be  injured,  182  ;  how  a 
 Christian  may  go  to  law,  481  ;  must 
 be  obeyed,  i.  512,  ii.  179 ;  laws  general 
 and  special,  ii.  6. 
 
 Lawyers,  have  too  much,  i.  98;  are 
 very  diligent  about  their  own  profit, 
 110;  are  like  Switzers,  127;  their 
 covetousness  hath  almost  devoured 
 England,  318;  some  are  false  and 
 greedy,  344  ;  they  shall  be  judged, 
 ii.  56. 
 
 Laymen,  not  all  children  of  the  devil, 
 i.  43 ;  some  are  able  and  willing  to 
 fill  the  place  of  bishops,  122  ;  swal- 
 low up  spiritual  livings,  317  ;  not  to 
 be  discouraged  from  reading  good 
 books,  ii.  244  ;  entreated  to  leave 
 forged  sacrifices,  259. 
 
 Learned,  least  need  expositions,  i.  34  ; 
 are  not  learned  if  without  Christ,  ii. 
 258,  260. 
 
 Learning,  the  new,  proved  to  be  old, 
 ii.  318. 
 
INDEX. 
 
 513 
 
 Leaven  of  the  Pharisees,  what  it  is,  i. 
 257,  258. 
 
 Lechery,  the  sin  of  Sodom  and  Gomor- 
 rah, prevalent  in  England,  i.  244, 
 25/  ;  Closes'  law  against  it  ought  to 
 be  restored,  258  ;  the  king  requested 
 to  punish  it,  276. 
 
 Lee,  Dr  Edward,  archbishop  of  York, 
 ii.  378. 
 
 Legenda  Sanctorum,  ii.  132. 
 
 Legh,  Dr,  testifies  to  prevalence  of  open 
 adultery,  &c.,  i.  244  ;  Latimer  refers 
 the  king  to  him,  ii.  372. 
 
 Leland,  Itinerary,  ii.  295, 368,  395,  402. 
 
 Le  Neve,  ii.  370,  377,  378,  387. 
 
 Letters  on  Suppression  of  Monasteries, 
 i.  X.  93,  244,  474,  ii,  225,  372,  378, 
 386,  394,  406,  417. 
 
 Lewis  IX.  of  France,  story  of,  i.  95. 
 
 Liars,  their  inheritance  and  numbers, 
 i.  500 ;  why  they  are  not  punished 
 now  as  they  were  in  the  days  of 
 Ananias,  503. 
 
 Liber  Festivalis,  ii.  132, 
 
 Liberty,  must  be  subject  to  charity,  ii. 
 80. 
 
 Licence,  especial,  examples  of,  i.  516. 
 
 Lichfield,  or  Lychtield,  abbot  of  Eves- 
 ham, pawns  the  jewels,  ii.  400. 
 
 Life  is  not  to  be  thrown  away  for  trifles, 
 ii.  223  ;  life  eternal  is  the  free  gift  of 
 God,  ii.  74. 
 
 Limitour,  a  friar,  story  of  one,  i.  524. 
 
 Jjincoln,  bishop  of,  address  to  La- 
 timer before  the  commissioners,  ii. 
 279. 
 
 Lingard,  Dr,  animadverts  upon  Lati- 
 mer, i.  161. 
 
 Linus  referred  to,  ii.  273, 
 
 Liturgies  of  Edw,  VI.,  (Parker  Soc, 
 edit.)  i.  460. 
 
 Live  within  measure,  i.  107. 
 
 Lives  of  the  Fathers,  ii.  73. 
 
 Livius,  Titus,  ii.  146. 
 
 Loins  girded,  Paul's  meaning  of,  i.  28. 
 
 Lombard,  Peter,  writes  that  Lucifer 
 has  his  being  in  acre  caliginoso,  i.  27. 
 
 London,  full  of  pride,  &c.  i.  63 ;  warn- 
 ing to  London  to  repent,  64;  as  it 
 was,  and  as  it  is,  64 ;  full  of  whore- 
 dom ;  a  privileged  place  in  it  for 
 whoredom,  196  ;  mayor  and  aldermen 
 attend  St  Mary,  Bishopsgate,  in  their 
 robes  at  Easter,  ii.  341. 
 
 [lATIMER,  II.] 
 
 London,  bishop  of.    See  Dr  Slokesley. 
 
 Lord  protector  should  himself  hear  poor 
 men's  suits,  i.  127. 
 
 Lords  lieutenant  introduced,  i.  175. 
 
 Lord's  supper,  celebration  of,  hath  been 
 long  abused,  i.  236,  459  ;  primitive 
 practice  of,  who  eats  it  worthily, 
 237;  why  ordained,  459  ;  holy  loaves 
 for,  how  furnished,  460;  the  benefits 
 to  partakers  of,  i.  460,  461,  ii.  127; 
 papistical  doctrine  of,  confuted,  ii. 
 251;  what  instituted  for,  255;  par- 
 taken of  by  women,  263, 
 
 Lord's  Prayer,  is  the  sum  of  all  prayers, 
 i.  327,  341,  443;  few  can  truly  say 
 "Our  Father,"  339;  sermons,  on 
 first  petition,  341;  on  second  peti- 
 tion, 354  ;  on  third  petition,  368 ;  on 
 fourth  petition,  389  ;  on  fifth  petition, 
 413  ;  on  sixth  and  seventh  petitions, 
 428  ;  on  the  conclusion,  444. 
 
 Love,  and  not  a  pennyworth  of  ale,  will 
 remove  thy  neighbour's  malice,  i.  20, 
 ii.  2  ;  of  self,  the  root  of  all  mischief, 
 i.  434. 
 
 Love  one  another,  sermon  on,  i.  447 ; 
 Christians  known  by  love,  448  ; 
 daughter  of  faith  ;  is  eternal,  449; 
 seeketh  reformation,  not  destruction, 
 451 ;  the  reward  of,  452  ;  the  con- 
 summation of  the  law,  452  ;  is  the 
 livery  of  Christ,  ii.  1 ;  one  another,  88, 
 
 Lovell,  sir  Thomas,  high  steward  of 
 the  University  of  Cambridge,  account 
 of  him,  ii.  296. 
 
 Lucifer  has  his  being  in  a'tre  caliginoso, 
 i.27, 
 
 Lucy,  sir  Thomas,  commended  of  La- 
 timer, ii.  381, 
 
 Ludovicus,  S.  i.  96. 
 
 Luther,  referred  to,  ii,  313,  314 ;  de 
 Privata  Missa,  265 ;  was  called  on 
 by  his  enemies  to  work  miracles,  i. 
 212  ;  was  in  agony  of  the  spirit,  ii. 
 52 ;  the  devil  endeavoured  to  bring 
 him  to  desperation  for  saying  mass, 
 265  ;  proclamation  issued  by  instiga- 
 tion of  prelates  against  the  works  of, 
 305. 
 
 Lyndewode,  i.  54,  56. 
 
 Lyra  referred  to,  ii.  313  ;  declares  that 
 the  opinions  of  the  fathers  may  be 
 rejected  in  things  not  determined  by 
 scripture,  248. 
 
 33 
 
514 
 
 INDEX. 
 
 M. 
 
 Magdalenes,  all  be,  in  falling  into,  but 
 not  in  forsaking,  our  sins,  i.  1(». 
 
 magistrates,  wherefore  ordained,  i.  07, 
 350 ;  are  bound  to  obey  God's  word, 
 85,  80;  some  follow  gifts,  140;  some 
 are  painful  and  good,  142  ;  deeds 
 of,  to  be  judged  of  charitably,  148; 
 the  office  of,  is  grounded  on  God's 
 word,  21)8;  must  see  the  people  in- 
 structed, 310;  and  the  wicked  pun- 
 ished,  ii.  190;  are  God's  ordinary 
 ministers,  i.  373 ;  how  they  may  be- 
 come esteemed,  381 ;  necessary,  390; 
 must  be  obeyed,  ii.  135. 
 
 Magna  Britan.  ii.  295. 
 
 3Iaid  of  Kent,  Joan  Butcher,  her 
 heresy,  ii.  114. 
 
 Major,  John,  Mag.  Spec.  Exemp.,  i. 
 420. 
 
 Malvern,  priory  of,  ii.  410. 
 
 Man,  is  bom  for  man,  i.  81 ;  requires 
 recreation,  190 ;  arraigned,  must  an- 
 swer for  himself,  no  lawyer  allowed, 
 182  ;  dieth  not  before  his  time,  205  ; 
 has  plenty  of  riches  for  the  exercise 
 of  faith  and  charity,  280  ;  no  man  is 
 poorer  for  giving  king's  dues,  alms, 
 &c.,  301,  408,  513;  his  duty  to  his 
 wife,  343,  352 ;  must  labour  in  his 
 caUing,  359,  402,  412,  442,  508,  530, 
 537,  ii.  94 ;  his  greatest  promotion  in 
 this  world,  1.  301  ;  men  are  God's 
 lieutenants,  or  deputies,  375 ;  ruined 
 
 .  by  the  devil,  ib. ;  he  may  serve  the 
 devil   by  prayer,   377 ;    of  his  own 
 
 .  power  he  is  able  to  do  nothing,  388, 
 432  ;  all  are  beggars  before  God, 
 398  ;  no  man  may  do  what  he  listeth 
 with  his  goods,  398,  407,  414 ;  rich, 
 ought  to  succour  poor,  is  God's  trea- 
 surer, 399 ;  can  do  nothing  but  sin, 
 1.  429,  ii.  113  ;  shall  always  have 
 trouble  in  this  world,  i.  430  ;  man's 
 example  cannot  make  evil  good,  510  ; 
 cannot  merit  heaven,  521  ;  should 
 settle  his  affairs  in  this  life  by  tes- 
 tament, 540;  man's  necessity  is  God's 
 time,  543  ;  is  born  in  iniquity,  ii.  101 ; 
 Christ  hath  delivered  him,  102 ;  must 
 submit  to  the  will  of  Christ,  113; 
 and  not  murmur,  115,  185;  if  so,  he 
 shall  lack  nothing,  116;  may  some- 
 
 times make  merry,  102 ;  is  the  cause 
 of  his  own  damnation,  192. 
 
 Manichees  and  Manes,  account  of, 
 i.  201. 
 
 JManuaries,  consecrated  gloves,  i.  50. 
 
 Marcionites,  their  opinion  of  Christ's 
 humanity,  ii.  98. 
 
 JMarriage,  spoken  against,  why,  i.  169 ; 
 is  ungodly  without  parents'  consent, 
 170  ;  advice  to  king  about,  243  ; 
 state  and  abuse  of  in  England,  243, 
 244 ;  of  priests,  is  lawful,  i.  293,  ii. 
 102  ;  when  lawful,  when  unlawful,  i. 
 300;  is  honourable,  i.  393,  ii.  160, 
 102  ;  single  life  is  preferable,  if  with- 
 out sin,  i.  394  ;  a  comfortable  lesson 
 for  the  married,  ii,  101,  105;  privy 
 contracts  of  marriage  to  be  prevented, 
 i.  244. 
 
 Marriage  of  Christ  to  his  church,  i. 
 450;  when  made,  407;  the  marriage- 
 feast,  the  sauces,  the  sweetmeats, 
 407 ;  who  are  the  callers  to  it,  their 
 reward,  408. 
 
 IMartial,  quoted^  ii.  330. 
 
 Martyr,  Peter,  in  England,  i.  141. 
 
 Martyrologe  after  the  use  of  the  church 
 of  Salisbury,  ii.  80. 
 
 IMartyrs,  from  their  ashes  thousands 
 were  stirred  up,  i.  105  ;  their  blood  is 
 as  the  seed  of  the  fruit  of  the  gospel, 
 301 ;  the  cause,  not  the  death,  makes 
 the  martyr,  ii.  281. 
 
 Maruphus,  Raphael,  seller  of  dispensa- 
 tions and  indulgences  in  London,  ii. 
 349. 
 
 Mary,  (king's  sister),  i.  91;  (queen), 
 submits  herself  to  the  pope's  autho- 
 rity and  reconciliation,  ii.  280. 
 
 Mary,  St,  hospital,  Bishopsgate,  Lon- 
 don, ii.  341. 
 
 Mary,  virgin,  not  without  sin,  i.  383,  ii. 
 117,  157,  228,  358  ;  was  vainglorious, 
 i.  383,  ii.  117,  103,  104  ;  doctors  call 
 her  arrogant,  i.  384,  515  ;  her  psalter, 
 425 ;  her  faith  increased  with  temp- 
 tation, ii.  93  ;  her  obedience  to  the 
 magistrates,  90  ;  whether  she  had  any 
 more  children  than  Christ,  105  ;  her 
 poverty,  108,  300;  suffered  as  other 
 mothers,  115  ;  was  saved  by  her  faith, 
 110,  227,  230;  not  by  her  maternity, 
 227 ;  is  not  to  be  worshipped,  153  ; 
 in  her  necessity  applied  to  Christ, 
 
INDEX. 
 
 515 
 
 '  163  ;  was  saved  by  him,  22R  :  her  re- 
 lation to  him,  227 ;  her  true  honour, 
 228  ;  "  Ave  Maria"  is  a  salutation, 
 not  a  prayer,  229,  3(i0. 
 Masses,  forbidden  to  be  sold,  i.  55  ;  sa- 
 crifice of  the  mass  a  horrible  blasphe- 
 my, 445,  ii.  440  ;  a  foul  abomination, 
 i.  237,  ii.  440 ;  an  useless  foolery, 
 ii.  58,  GO,  192  ;  a  daring  presumption, 
 253 ;  ought  now  to  cease,  225 ;  the 
 four  marrow-bones  of,  257 ;  no  sacri- 
 fice for  sin,  259. 
 
 Massmongers,  usurp  Christ's  office,  i. 
 275;  mislead  the  people,  i.  314,  ii. 
 441 ;  deny  Christ,  are  enemies  to  the 
 cross,  i.  522. 
 
 Masters,  their  duty  to  servants,  i.  351, 
 394,  538 ;  and  to  their  cattle,  395. 
 
 Masters'  Hist,  of  Corp.  Christi  Coll., 
 Cambridge,  ii.  376. 
 
 Maxentius,  a  gainsayer,  i.  129. 
 
 Maximus,  Valerius,  i.  146. 
 
 Means,  are  not  to  be  despised,  i.  528 ; 
 but  used,  543, 
 
 Meek,  who  they  are,  i.  480 ;  their  re- 
 ward,  482. 
 
 Melancthon,  referred  to,  ii.  315 ;  com- 
 ing to  England,  i.  141  ;  his  opinion 
 of  the  old  doctors,  ii.  268. 
 
 Melchior  Canus,  ii.  226. 
 
 Merciful,  who  they  are,  i.  484. 
 
 Mercy  preferred  to  oblation,  i.  23. 
 
 Merit-mongers,  are  mumiurers  against 
 God,  ii.  200  ;  monks  and  friars  were, 
 ib. 
 
 Midwives,  are  superstitious,  ii.  114; 
 were  licensed  by  the  archbishop  or 
 bishop,  ib. 
 
 Mildenham,  Thomas  de,  prior  of  Wor- 
 cester, ii.  371. 
 
 Ministers,  the  office  of,  and  requisites 
 for,  i.  35  ;  will  be  called  to  account, 
 38  ;  are  God's  vicars,  39  ;  ought  not 
 to  be  comptrollers  of  the  mint,  67  ;  a 
 more  proper  name  than  priests,  ii. 
 264;  are  to  be  obeyed  so  long  as  they 
 minister  the  word  of  God,  346.  See 
 also  Clergy. 
 
 Ministration  of  the   word  is  effectual, 
 
 whatsoever  the  minister  be,  ii.  347. 
 Miracles,  supposed  to  be  performed  in 
 West  of  England,  i.  55  ;  performed 
 by  Christ  to  confirm  his  doctrines, 
 ii.  160, 165. 
 
 Missal  oblation,    one  of  the  marrow- 
 bones of  the  mass,  ii.  257. 
 Monasteries,  (monk's  houses,)  widows 
 buy  livings  in,  i.  392  ;  ignorance  in, 
 is  intolerable,  ii.  240  ;  dissolved  by 
 act  of  parliament,  245. 
 Money  will  purchase  no  mercy  on  the 
 day  of  judgment,  i.  107;   but  may 
 witness  against  us,  108 ;  the  fall  of, 
 caused  great  loss,  ii,    112;  will  not 
 procure    freedom   from  the   cross   in 
 this  life,  430. 
 Monk,  of  Cambridge,  the  merry,  i.  153, 
 170  ;  monks  and  friars  sold  their  coats 
 and  cowls  for  people  to  be  buried  in, 
 ii.  260;    are  hypocrites  and  stir   up 
 rebellion,  .301. 
 I\lonmouth,    Humfrey,     alderman    of 
 London,  anecdote  of,  i.  440  ;  an  ex- 
 ample to  others,  i.  441,  ii.  387. 
 Moore,  or  More,  William,  late  prior 
 of   Worcester,  account  of  him,  ii. 
 371. 
 More,  sir  Thomas,  asserts  that  Bilney 
 died  a  Roman  catholic,  i.  222 :  his 
 testimony  to  prevalence  of  open  adul- 
 tery, 244 ;  inquires  about  the  cause  of 
 Goodwin  sands,  251 ;  gives  place  to 
 sir   R.    Wingfield,    ii.   296;    writes 
 against  the  gospel,  307 ;  referred  by 
 Henry  VIII.    to  bishop  Stokesley, 
 333 ;   his  book  against  Tyndal  re- 
 ferred to,  374;    his  works  referred 
 to,  i.  52,  222,  244,  251,  ii.  100,  239, 
 395. 
 Moreri,  Diet.  i.  426. 
 JMorice,  Wm.,  attached  to  the  house- 
 hold of  the  lady  Margaret,  countess  of 
 Richmond,  with  his  brother  Ralph, 
 secretary  to  archbishop  Cranmer,  visits 
 Bainham  in  Newgate,  ii.  222  ;  letter 
 from  Latimer  to  him,  357. 
 Moses  gave  laws,  but  not  the  spirit  to 
 
 fulfil  them,  i.  453. 
 Mosheim,  Inst,  of  Eccles.  Hist.  i.  160, 
 
 274,  425,  465  ;  Comment,  ii.  98. 
 Mourning,  what  sort  maketh  blessed,  i. 
 
 479. 
 Mule,  the  gentleman's,  i.  140. 
 Mumpsimus,  he  keeps  his,  origin  of 
 
 the  saying,  ii.  I7,  211. 
 Murder    cannot    be    purged    without 
 bloodshedding,  i.  190. 
 
 33—2 
 
616 
 
 INDEX. 
 
 N. 
 
 Nabuchadonoser  sent  by  God  to  punish 
 
 the  Jews,  i.  283. 
 Nash,  Hist,   of  Worcestersh.,   ii.  372, 
 
 375, 376, 387, 389, 394,  398,  400—402, 
 
 409,  410,  414. 
 Neander,  Hist,  of  Chris.  Relig.  and 
 
 Church,  by  Rose,  i.  201. 
 Neighbour,  our  conduct  to,  ii.  180. 
 Nero,  i.  27 ;  a  gainsayer,  129 ;  a  per- 
 secutor, ii.  66. 
 Nestorians,   deny    a   natural  body  to 
 
 Christ,  ii.  253. 
 Nevell,  JMr,  fellow  of  St  John's  college, 
 
 Cambridge,  goes  to  lord    Cromwell, 
 
 ii.  377;  makes  suit  for  friars'  lands 
 
 and  a  widow,  393. 
 Newburgh,  Henry  de,  made  St  Mary's 
 
 church,  Warwick,  collegiate,  ii.  396. 
 Newcourt,   Repertorium,  ii.  323,  324, 
 
 365,  370. 
 New-fangled  men,  i.  90. 
 Nicene  council,  their  minds  changed 
 
 by  one  old  man,  i.  288. 
 Nichols,  Royal  Wills,  ii.  296. 
 Nichols,    Hist,  of  Leicestershire,  ii. 
 
 375,  410. 
 Nicholas  I.,  pope,   claims  supremacy 
 
 for  Peter,  i.  209. 
 Nicholas,  Privy  Purse  Expenses,  i.  v. 
 Synopsis  of  Peerage,  ii.  382, 
 
 386 ;  Testam.  Vetust.  388. 
 Nicholson,  in  prison  for  the  truth,  ii. 
 
 321. 
 Noblemen,  most,   are  not  sufficiently 
 
 educated  to  be  lords  president,  i.  69  ; 
 
 their  sons  are  unpreaching  prelates, 
 
 102 ;  the  chief  point  of  their  calling, 
 
 ii.  37. 
 Norfolk  rebels,  considered  not  the  pe- 
 tition, "  Thy  will  be  done,"  i,  371 ; 
 
 those  who  remained  faithful  suffered 
 
 miserably,  376. 
 Northumbria,  dissensions  of,  i.  271. 
 Novatians,  deny  the  remission  of  sin,  i. 
 
 425. 
 
 O. 
 
 Obedience,  passive,  to  all  laws,  except 
 to  those  against  God,  enforced,  i.  371 ; 
 what  true  obedience  is,  ii.  Ill ;  God 
 suffereth  not  the  obedient  to  perish, 
 112. 
 
 Oblations,  what  they  are,  i.  17  ;  how  to 
 be  made,  18 ;  must  be  our  own  pro- 
 perty, not  another  man's,  22 ;  the 
 oblation  we  ought  to  offer  unto  God, 
 74. 
 
 Octavius,  his  proclamation  and  taxa- 
 tion, ii.  96. 
 
 CEcolampadius,  ii.  314. 
 
 Offences,  be  of  two  kinds,  aeceptiim 
 and  datum,  ii.  77  ;  rash  offences  to  be 
 avoided,  81. 
 
 Offering-days,  i.  23 ;  offerings  of  the 
 wise  men  to  Christ,  what  they  signi- 
 fied, ii.  132,  154. 
 
 Officers,  king's,  give  and  take  bribes,  i. 
 261 ;  what  officers  ought  to  be,  ii.  27. 
 
 Offices,  are  bought,  i.  185,  ii.  26  ;  it  is 
 bribery,  ought  to  be  given  to  meet 
 men,  185;  ought  not  to  be  sought, 
 ii.  30;  nor  accepted  unless  called 
 thereto,  ii.  31 ;  if  diligently  fulfilled, 
 God  will  aid  us,  35. 
 
 Offices  of  faith  and  of  love  are  different, 
 example  of,  i.  449. 
 
 Officium  Beata;  Virginis,  i.  426. 
 
 Origen,  referred  to,  ii.  276,  314 ;  de- 
 clares the  ministration  effectual,  what- 
 soever the  minister  may  be,  347- 
 
 Ovid,  i.  415. 
 
 Papacy,  a  poisoned  and  blasphemous 
 doctrine,  i.  313,  ii.  147;  fruits  of,  i. 
 47. 
 
 Paphnutius,  i.  288. 
 
 Papists,  are  crafty  disposers  of  God's 
 mysteries,  i.  37 ;  wise  in  their  gene- 
 ration, 38 ;  deceive  not  God,  but 
 themselves,  39;  doctrine  of  a  daily 
 expiatory  sacrifice,  i.  73,  ii.  251  ;  su- 
 premacy of  the  pope  visible  only  to 
 them,  i.  206 ;  abuse  the  name  of  the 
 Lord,  288 ;  similar  to  Pharisees,  287, 
 289 ;  their  vain  inventions,  292 ;  are 
 ashamed  to  repent,  314  ;  their  doc- 
 trine of  sacrifice  for  the  dead,  515 ; 
 of  purgatory,  i.  57,  ii-  245  ;  are  ene- 
 mies of  the  cross  of  Christ,  i.  520, 
 ii.  147  ;  their  doctrine  of  works  satis- 
 factory, i,  520;  and  of  supererogation, 
 521 ;  impute  holiness  to  Christ's 
 garments,  543  ;  make  Christ  half  a 
 Saviour,  ii.  124,  125,  146  ;  make  him 
 
INDEX. 
 
 517 
 
 a  judge,  not  a  Redeemer,  146  ;  their 
 doctrine  on  marriage  of  priests  abomi- 
 nable and  false,  lf)2  ;  articles  which 
 Latimer  was  required  to  subscribe 
 218;  opinions  of  the,  239;  ontransub- 
 stantiation,  251 ;  papists  use  feigned 
 sacrifices  to  get  money,  259 ;  have 
 changed  the  holy  communion  into  a 
 private  act,  261 ;  and  the  prayers 
 into  a  strange  tongue,  261 ;  con- 
 demn all  translations  of  the  scripture 
 into  common  tongues,  320 ;  wrest 
 the  scripture,  i.  60,  ii,  283,  320 ;  some 
 articles  of  their  faith,  ii.  332. 
 
 Pains  of  mind  greater  than  those  of 
 body,  i.  219,  233. 
 
 Parable,  the  meaning  of,  ii.  188 ;  every 
 one  hath  a  certain  scope,  199  ;  Jews 
 taught  commonly  by  parables,  210. 
 
 Pardon-bowl,  i.  50,  75 ;  pardons,  49  ;  a 
 pardoner  taken  and  deprived  of  his 
 seal,  ii.  400. 
 
 Parental  affection  less  than  God's  for 
 us,  i.  535. 
 
 Parents  sometimes  unnatural,  i.  536  ; 
 Jairus  is  an  example  to  follow,  537 ; 
 ought  not  to  be  too  careful  or  too 
 careless  of  their  children,  ii.  158 ; 
 parental  authority,  how  far  to  be 
 obeyed,  164,  202. 
 
 Parker,  Acad.  Hist.  Cant.  ii.  378. 
 
 Parliament  may  err,  how  its  doings 
 are  to  be  interpreted,!.  182  ;  one  par- 
 liament will  reform  and  put  in  order 
 all  things,  363. 
 
 Partakers  of  other  men's  sins,  how,  i. 
 134. 
 
 Patience  is  part  of  the  livery  of  God, 
 i.  450 ;  a  Christian  must  suffer  pa- 
 tiently, ii.  185. 
 
 Patmore,  in  prison  for  the  truth,  ii, 
 321. 
 
 Patrons,  the  office  of,  tale  of  one,  i. 
 186;  sell  their  benefices,  290;  what 
 they  strive  together  for,  290  ;  many 
 believe  not  in  the  immortality  of  the 
 soul,  187- 
 
 Paul  should  be  followed  in  preference 
 to  doctors,  i.  121 ;  would  have  been 
 burned  by  the  bishop  of  London,  ii, 
 326  ;  misreported  in  his  words,  327. 
 
 Paul's  Cross,  i.  49. 
 
 Paul  II.,  pope,  i.  49, 
 
 Peace-makers, "who  are,  i,  485. 
 
 Peculiars,  some  London  churches  were, 
 ii,  323. 
 
 Pedaries,  consecrated  sandals,  i.  50. 
 
 Pegge,  Life  of  Bishop  Grosseteste,  i. 
 56,  122,  203,  ii.  408. 
 
 Pen,  made  of  the  aiglet  of  a  point,  i. 
 162. 
 
 Penance  and  repentance  is  a  salve  for 
 all  sin,  ii.  9 ;  what  penance  consists 
 of,  ib. 
 
 Pentecostal,  what  it  is,  i.  135. 
 
 Perjury,  common,  i.  380. 
 
 Persecution,  blessed  are  they  who  suf- 
 fer for  righteousness'  sake,  i.  487  ; 
 shews  forth  who  are  reeds,  ii.  82, 
 213;  is  the  appointed  treatment  of 
 true  preachers,  303 ;  a  sure  mark  of 
 true  preaching,  303. 
 
 Persecutors  should  follow  St  Paul,  ii, 
 308, 
 
 Petilianus,  the  epistle  of,  referred  to,  ii. 
 261, 
 
 Phicinus  Marcelius,     See  Ficino. 
 
 Philips,  in  prison  for  the  truth,  ii. 
 321, 
 
 Philosophers  held  that  God  thought 
 not  of  our  affairs,  i.  34, 
 
 Philpot's  Works,  (Park,  Soc.  ed.)  ii. 
 250, 
 
 Phineas  kills  Jambri  and  Cozbe,  i.  516, 
 
 Physicians  have  too  much,  i,  98 ;  are 
 to  be  honoured  for  need's  sake,  540 ; 
 seek  their  own  profit,  not  to  be  too 
 much  trusted  in,  541 ;  example  in 
 king  Asa,  541, 
 
 Pilate,  iMistress,  took  a  nap  in  the 
 morning,  ii,  123, 
 
 Pilgrimage,  the  Christian's,  i,  474. 
 
 "  Pilgrimage  of  Grace,"  i,  25,  ii,  390, 
 
 Pilgrimages  done  away  with  by  Church 
 of  England,  i,  54  ;  are  not  to  be  re- 
 quired, ii,  233 ;  are  lawful,  359  ;  when 
 and  how  they  ought  to  be  done,  360 ; 
 juggling  to  get  money  from,  364  ; 
 going  a  pilgrimage  cannot  procure 
 justification,  ib. 
 
 Plato,  i,  105,  ii.  317. 
 
 Platonist,  Ammonius  Saccas,  i.  202, 
 
 Ploughman,  and  prince  equal  in  Christ, 
 i,  249,  343  ;  what  food,  &c,  he  re- 
 quires, 249, 
 Pluralities,  how  originated,  i,  49;  an 
 enormity,  122  ;  pope's  power  of  dis- 
 pensation of,  ii.  332, 
 
518 
 
 INDEX. 
 
 Pocularies,  i.  49. 
 
 Pole,  cardinal,  i.  50,  173;  legate  from 
 the  pope,  ii.  279  ;  his  argument 
 .  against  kings  answered,  i.  174 ;  his 
 book,  198  ;  his  commission  to  bishop 
 of  Lincoln  and  others,  ii.  279;  Pro 
 Ecclesias.  Unitatis  Defensione,  i. 
 173,  174, 
 
 Foisted,  Mr,  a  commissioner  to  visit 
 religious  houses,  ii.  308. 
 
 Poor,  our  duty  to  them,  i.  406 ;  no 
 man  is  poorer  for  giving  to  the  poor, 
 408,  414  ;  are  more  frequently  op- 
 pressed than  relieved,  409 ;  to  be 
 poor  is  no  blessing  in  our  eyes, 
 476 ;  are  most  diligent  in  hearing  the 
 gospel,  477,  ii.  72 ;  what  sort  of  po- 
 verty is  blessed,  127,  478 ;  poverty 
 joined  with  simplicity  is  laudable, 
 ii.  109  ;  wilful  poverty  is  hypocriti- 
 cal, 127;  have  equal  privileges  in 
 Christ  as  the  rich,  201 ;  poor  man 
 does  God  service  by  living  uprightly 
 in  his  vocation,  215. 
 
 Pope  Alex.  Breviar.  Roman,  i.  75. 
 
 Pope,  is  the  devil's  chaplain,  i.  74 ; 
 his  supremacy,  ii.  332,  348 ;  visible 
 
 ■  only  to  papists,  i.  206;  determines 
 the  Lord's  supper,  claims  pre-emi- 
 nence through  Peter,  i.  209,  ii.  280  ; 
 popery  now  extirpated,  i.  418. 
 
 Popish  priests  and  massmongers  mis- 
 lead the  people,  i.  314  ;  their  per- 
 juries in  Henry,  Edward,  and  Mary's 
 reigns,  315 ;  a  priest  turns  midwife, 
 336 ;  keep  alehouses,  383  ;  draw 
 riches  to  themselves,  and  their  be- 
 lievers to  the  devil,  74. 
 
 Pope's  pardon  to  those  in  purgatory, 
 ii.  239,  362 ;  legate  from,  279 ;  at- 
 tempted to  drive  Henry  VIII.  out  of 
 his  kingdom,  306;  popish  pardons 
 the  cause  of  sin,  306;  popes,  bishops, 
 or  others,  who  come  not  in  by  the 
 door,  are  thieves  and  robbers,  3n. 
 
 Poverty.    See  Poor. 
 
 Powel),  Dr,  prebendary  of  Salisbury, 
 preaches  against  Latimer,  and  im- 
 putes various  articles  to  him,  ii.  225, 
 230,  358 ;  on  the  Ave  Maria,  232  ; 
 upholds  pilgrimages  in  his  sermons 
 at  Bristol,  306. 
 
 Prayer,  our  Lord's.  See  Lord's  P^-ai/cr. 
 
 Prayers,  departed  saints  may  be  re- 
 
 membered in,  i.  40,  217,  284;  may 
 be  interrupted  by  wickedness,  to 
 be  resorted  to  in  trouble,  i.  165,  ii. 
 163,  177 ;  not  to  be  made  to  saints,  i. 
 225,  337,  ii.  172  ;  to  be  made  to  God 
 alone,  i.  88,  166,  225,  ii.  172 ;  are 
 acceptable  only  through  Christ,  i. 
 167,  330,  ii.  164  ;  are  a  sacrifice  free 
 to  all,  i.  168  ;  Christ  prayed,  218  ; 
 the  order  of  prayer  used  by  Moses 
 as  an  instrument  in  adversity,  143 ; 
 the  example  of  Joshua  and  Josaphat, 
 144  ;  prayer  with  tears  is  of  great  effi- 
 cacy, acceptable  only  through  faith, 
 i.  172,  354,  389,  419,  ii.  176  ;  will  be 
 heard,  i.  383,  387,  ii.  104,  172,  173, 
 176  ;  if  not  heard,  must  be  repeated, 
 i.  144,  229,  337,  346,  547,  ii.  164;  to 
 be  made  for  grace,  i.  284  ;  our  order 
 of  prayer,  302 ;  those  who  do  not 
 pray  deny  God,  311 ;  three  parts 
 of,  312  ;  three  things  move  us  to 
 pray,  ii.  177 ;  sermon  on,  i.  326;  the 
 Lord's  Prayer  the  sum  and  abridge- 
 ment of  all  other  prayers,  327  ;  of 
 the  faithful  are  not  hindered  by  sin, 
 330;  Stephen's  prayer  the  cause  of 
 Paul's  conversion,  338 ;  the  pecu- 
 liar property  of,  338,  355  ;  must  be 
 made  with  understanding  and  with 
 fervour,  344,  507  ;  to  be  made  to 
 God  to  assist  us  to  overcome  tempta- 
 tion, 433;  a  good  prayer,  i.  442,  ii. 
 172,174  ;  faithful  men  have  all  made 
 short  prayers,  i.  352  ;  the  meaning  of 
 "deliver  us  from  evil,"  443;  through 
 prayer  we  receive  the  Holy  Ghost, 
 444 ;  to  be  made  at  all  times,  445, 
 509 ;  is  the  Christian's  special  wea- 
 pon against  the  devil,  506  ;  our  only 
 refuge,  508 ;  is  the  ars  artium,  ii. 
 180 ;  the  Paternoster  is  made  to  God, 
 Ave  Maria  no  prayer,  229. 
 Preachers,  who  are  to  be  in  Christ's 
 Church,  i.  59  ;  liave  a  busy  work, 
 Gl  ;  admonition  to,  65,  28(i ;  may 
 correct  the  king,  86 ;  and  admonish 
 judges,  ii.  325;  let  them  never  fear,  i. 
 87 ;  preaching  evil  doctrines  is  to  be 
 eschewed,  87  ;  must  have  respect  unto 
 their  audience,  i.  87,  173,  241,  ii. 
 210  ;  the  reward  of  true  preachers,  ii. 
 302  ;  the  preacher  hath  two  oifices,  to 
 teach  and  to  confute,  i.  129  ;  ought  to 
 
INDEX. 
 
 519 
 
 '  be  a  mouth-stopper,  121 ;  if  negligent, 
 ■  his  office  is  not  honourable  ;  the  drift 
 of  negligent  preachers,  153 ;  what  neg- 
 ligent preachers  are  worthy  of,  154  ; 
 preachers  are  God's  instruments,  155; 
 Christ's  vicars,  349  ;  Christ  is  the 
 preacherof  all  preachers,  155  ;  ought 
 to  be  called  of  God,  ii.  38 ;  hearing 
 of  vice,  ought  to  speak,  i.  195,  ii.  40  ; 
 good  preachers  slandered  in  England, 
 
 •  i.  240;  must  strike  at  covetousness, 
 the  root  of  all  evil,  247  ;  number  of, 
 diminished,  2(59;  tlieir  livings  ought 
 not  to  be  given  to  secular  men,  209  ; 
 can  do  no  more  but  call  sinners  to 
 repentance,  285 ;    the   properties  of 
 
 .  true  preachers,  i.  290,  292,  ii.  210 ; 
 how  to  stop  their  mouths,  i.  374  ;  the 
 
 •  hunger  they  ought  to  have,  382;  must 
 rebuke  all  estates,  408,  500,  509;  are 
 to  be  followed  only  so  far  as  they 
 follow  Christ,  514,  523  ;  their  punish- 
 ment if  unfaithful,  524,  529;  false 
 preachers  are  enemies  of  the  cross, 
 529 ;  shall  not  rule,  but  be  ruled  by 
 the  word  of  God,  ii.  117 ;  the  angels 
 of  God  were  the  first  preachers,  118  ; 
 have  no  other  sword  but  the  sword  of 
 the  Spirit,  196 ;  only  the  active  and 
 earnest  preachers  of  the  word  are  per- 
 secuted, 325,  345,  352 ;  ought  to  be 
 sure  of  the  truth  of  their  preaching, 
 336 ;  and  have  knowledge  thereof, 
 338  ;  some  preachers  forget  hell  in 
 providing  for  purgatory,  339 ;    office 
 
 •  of  a  preacher,  420. 
 Preaching-place  at  Westminster,  i.  79, 
 
 239  ;  noise  in  during  sermon,  204. 
 
 Preaching  of  the  gospel  is  the  power  of 
 God,  i.  202 ;  through  preaching  we  are 
 regenerate,  202 ;  the  lack  of  preach- 
 ing is  the  cause  of  ignorance  and  rebel- 
 lion, 273 ;  likened  to  a  fisher's  net, 
 
 .   285;  is  the  only  appointed  mean  to 
 
 .  salvation,  291,  349,  358,  418;  the 
 office  of,  decay eth,  291 ,  300 ;  the  office 
 of,  not  to  be  despised,  470  ;  must  be 
 maintained,   504  ;    is    no    rebellion, 
 
 ,  249 ;  the  preaching  of  Christ  him- 
 self brought  forth  little  fruit,  ii, 
 209  ;  preaching  better  than  massing, 
 255. 
 
 Predestination,  false  opinion  on,  ii. 
 175,  204. 
 
 Prelates,  who  are  right,  i.  51 ;  likened 
 to  a  ploughman,  61  ;  admonition 
 to,  05 ;  why  prelates  have  been  so 
 idle,  65  ;  how  unpreaching  prelates 
 are  occupied,  67,  ii.  24 ;  their  place 
 of  punishment,  158 ;  should  not  be 
 lords  president,  68,  176  ;  nor  clerks 
 of  kitchens,  ii.  120;  what  they  should 
 be,  24  ;  have  been  long  suffered,  i. 
 193;  unpreaching  ones  are  made  by 
 the  devil,  202;  an  unpreaching  one 
 finds  fault  with  a  bell  without  a 
 clapper,  207  ;  are  to  be  blamed  for 
 the  king's  belief  in  the  blood  of 
 Hales,  232 ;  are  the  cause  of  com- 
 motions and  rebellions,  275 ;  Christ 
 an  example  to,  475 ;  have  not  Paul's 
 zeal,  520 ;  their  crafty  pretences  to 
 stop  the  reading  of  the  scriptures,  ii. 
 303 ;  stop  the  gospel  on  pretence  of 
 insurrections,  304  ;  issue  their  own 
 proclamations  under  the  kmg's  name 
 and  authority,  305. 
 
 President,  two  lords  appointed,  i.  175. 
 
 Presumption  blameable,  i.  551,  ii.  182, 
 232,  254. 
 
 Pride  and  its  effects  are  abominable, 
 ii.  109  ;  ruined  the  devil,  170. 
 
 Priests,  chantry,  to  teach  children  to 
 read  English,  ii.  244;  make  their 
 offerings  for  gain,  254. 
 
 Primogeniture,  the  law  of,  i.  271. 
 
 Prior  of  St  James'  preaches  against 
 Latimer,  ii.  225. 
 
 Proctor,  M,  of  the  "  Blak  Frears,"  i. 
 iv. 
 
 Professors  are  many,  true  ministers 
 few,  i.  31. 
 
 Promises,  all  are  not  to  be  kept,  i.  116; 
 the  promises  pertain  only  to  the  faith- 
 ful, 340;  cannot  be  stolen  from  us, 
 ii.  155. 
 
 Promoters  (informers)  are  much  want- 
 ed, i.  279. 
 
 Promotion,  the  highest  in  this  life  is  to 
 suffer  for  the  truth,  i.  294. 
 
 Provincials,  what  they  are,  i.  296. 
 
 Proverb,  God's,  i.  259  ;  a  true  proverb, 
 277 ;  an  old  one,  280,  502,  506 ;  a 
 naughty  one,  431  ;  common  ones, 
 i.  113,  357,  363,  410,  437,  482,  ii. 
 150. 
 
 Psalter,  or  rosary,  our  lady's,  what  it 
 was,  i.  425. 
 
520 
 
 INDEX. 
 
 Pulpits,  advisable,  but  not  necessary, 
 i.  207 ;  a  pulpit  without  a  clapper, 
 ib. 
 
 Pulton,  Antiq.  of  Eng.  Franciscans,  i. 
 287,  ii.  319,391. 
 
 Punishments  of  the  worldly,  i.  57; 
 different  degrees  of  in  hell,  11,  224, 
 324 ;  delayed,  maketh  it  greater,  ii. 
 50. 
 
 Purgatory,  a  pickpurse,  i.  36,50  ;  pa- 
 pists' doctrine  of,  i.  37,  ii.  332 ; 
 more  profitable  than  taxes,  i.  50  ;  no 
 middle  state,  i.  305,  ii.  50,58,  191, 
 24fj,  249 ;  a  falsehood,  i.  426,  550  ; 
 state  of  souls  in,  ii.  237;  preferable 
 to  prison,  237,  361 ;  or  to  earth,  362 ; 
 needy  brethren  in  this  world  to  be 
 provided  for  in  preference  to  pur- 
 gatory, 238;  abuses  of,  238;  Au- 
 gustine, Jerome,  Hilary,  Cyprian, 
 and  Chrysostom,  quoted  against  it, 
 248 ;  preparation  for  it  hath  caused 
 many  great  sins  on  earth,  363 ;  can- 
 not be  taken  away  without  great  loss 
 to  those  who  feed  by  it,  ib. 
 
 Purification,  superstitious  observance 
 of,  i.  336,  343. 
 
 Pusillanimes,  ii.  339. 
 
 Pye,  Mr  John,  gets  the  lands  of  Droit- 
 wich,  ii.  397. 
 
 Q. 
 
 Quarter-service  proscribed  by  Latimer 
 in  diocese  of  Worcester,  ii.  243. 
 
 Queen  (Mary),  who  are  her  enemies, 
 ii.  260. 
 
 R. 
 
 Rainbow,  what  it  teacheth,  i.  270. 
 
 Rebellion  caused  by  ignorance,  i.  371 ; 
 is  the  devil's  service,  496 ;  will  re- 
 ceive punishment,  538;  caused  by 
 covetousness,  247. 
 
 Rebels  in  Devonshire  and  Norfolk  con- 
 sidered not  the  petition,  "  Thy  will 
 be  done,"  i.  371. 
 
 Reconciliation  must  precede  petition 
 for  forgiveness  of  sin,  i.  423. 
 
 Rectories,  pensions  granted  out  of,  i. 
 203. 
 
 Rede,  Elizabeth,  abbess  of  Mailing,  ii. 
 409. 
 
 Redemption  is  by  faith,  which  cometh 
 by  hearing,  i.  418  ;  is  nearer  than  it 
 was,  ii.  55,  433 ;  is  by  the  blood  of 
 Christ,  not  of  martyrs,  234. 
 
 Redman,  Dr,  letter  to,  from  Latimer, 
 ii.  297. 
 
 Redstone  Ferry  Hermitage,  able  to 
 lodge  500  men,  ii.  401. 
 
 Reflections  on  the  Devotions  of  the 
 Roman  Church,  ii.  132,  200. 
 
 Reformation  in  Denmark  settled,  i.  274. 
 
 Regeneration  cometh  by  hearing  and 
 believing,  i.  471. 
 
 Relics  of  saints,  in  visiting  them  we 
 may  visit  pig's  bones,  i.  52  ;  blood  of 
 Hales,  231  ;  garments,  544  ;  St  Al- 
 gar's  bones,  St  Blaise's  heart,  &c. 
 55. 
 
 Religion,  true,  in  what  it  consists,  i. 
 392,  ii.  354 ;  not  to  be  condemned  for 
 the  faults  of  some  of  its  professors, 
 ii.  306. 
 
 Religious  houses,  true,  what  they  are, 
 1.  392. 
 
 Remission  of  sin  indispensable  to  sal- 
 vation, i.  417;  is  in  Christ  alone,  i. 
 419,  ii.  139. 
 
 Repentance,  this  is  the  place  for,  i.  195 ; 
 this  life  the  time  for,  102,  246,  549  ; 
 follows  preaching,  i.  240,  ii.  196;  with 
 faith  obtains  remission  of  sin,  i.  405, 
 ii.  207 ;  useless  without  restitution, 
 i.  405  ;  this  a  certain  doctrine  assert- 
 ed by  all,  414  ;  sick-bed  repentance, 
 ■what  it  is,  i.  443,  ii.  58 ;  and  penance 
 a  salve  for  all  sin,  ii.  9  ;  what  con- 
 stitutes repentance,  10,  50. 
 
 Restitution  must  be  made,  i.  414,  ii.  41, 
 63,  238  ;  secretly  and  openly,  i.  262, 
 452  ;  examples  of  secret  restitution, 
 262 ;  of  open  restitution,  263  ;  the 
 penalty  of  non-restitution,  i.  404,  405, 
 ii.  13. 
 
 Resurrection  of  the  body,  i.  531,  ii. 
 192;  of  the  good,  of  the  wicked,  i. 
 548,  ii.  192 ;  the  manner  of,  ii.  53, 
 444. 
 
 Revenge,  must  be  left  to  God,  i.  465; 
 may  be  lawful  or  unlawful,  481  ; 
 private  or  public,  495. 
 
 Rhodes  in  possession  of  Turks,  i.  13, 
 ii.  33. 
 
 Rich  murderer  escapes  punishment  by 
 bribery,  i.  189  ;  riches  make  no  man's 
 
INDEX. 
 
 521 
 
 life  happy,  but  rather  troublous, 
 277,  280,  303,  442 ;  are  a  drawback 
 from  heaven,  ii.  214  ;  worldly  and 
 godly  riches,  i.  280 ;  riches  ill-be- 
 stowed on  images,  &c.  292 ;  are  God's 
 gift,  398,  430  ;  the  rich  man  is  God's 
 treasurer,  411,  477  ;  riches  neither 
 to  be  condemned  nor  worshipped,  i. 
 430,  470,  ii.  20  ;  a  blessing  in  our 
 eyes,  i.  470  ;  are  dangerous,  477,  214  ; 
 not  riches,  but  the  abuse  of  them, 
 evil  spoken  of  in  scripture,  i.  545,  ii. 
 202 ;  rich  men  contemn  the  gospel,  ii. 
 72,  91  ;  riches  are  not  to  be  greedily 
 sought,  214,  300  ;  are  uncertain,  214. 
 
 Kichard  III.,  cause  of  his  usurpation, 
 i.  271. 
 
 Ridley,  bishop  of  London,  i.  xiii. ;  sent 
 to  the  Tower,  ii.  258. 
 
 Ridley's  Works,  (Park.  Soc.  ed.)i.49, 
 250,  278,  285,  289,  446,  ii.  2C8. 
 
 Righteousness,  the  armour  of,  what  it 
 is  and  how  used,  i.  491  ;  ours  consists 
 in  our  unrighteousness  beingforgiven, 
 ii.  140,  193,  194. 
 
 Robertson,  Charles  V.,  i.  305. 
 
 Robin  Hood,  i.  107 ;  on  his  day  he  is 
 preferred  to  God's  minister,  208. 
 
 Rochester,  bishop  of.    See  Ililsey. 
 
 Roper,  Life  of  Sir  T.  More,  ii.  333. 
 
 Roses,  the  wars  of  the,  what  the  cause 
 of  them  was,  i.  271. 
 
 Rudder,  Hist,  of  Gloucester,  ii.  393, 
 415,  417,  418. 
 
 Rugg,  or  Reppes,  bishop  of  Norwich, 
 i.  123. 
 
 Russell,  sir  John,  sheriff  of  Worcester, 
 ii.  393  ;  makes  suit  for  Friary  lands, 
 395. 
 
 Rymer,  ii.  368,  370,  386,  394. 
 
 Sabbath-breakers  will  be  punished,  i. 
 472. 
 
 Sabellicus,  Anton,  i.  129. 
 
 Saccas,  Ammonius,  a  Platonist,  his 
 system,  i.  102. 
 
 Sacrament.  See  Baptism,  Lord's  Sup- 
 per. 
 
 Sacrifice,  used  by  patriarchs  in  faith, 
 i.  236  ;  papistical  doctrine  of  a  daily 
 expiatory  one,  73  ;  Christ  once  of- 
 fered is  sufficient  for  the  whole  world, 
 522 ;  sacrifice-cattle  and  first-born  of 
 
 beasts  due  to  God,  303 ;  a  propitiatory 
 sacrifice  denied,  ii.  275,  292. 
 
 Sadler,  sir  R.,  i.  1C4. 
 
 Sadolet,  cardinal,  i.  58. 
 
 Saints  to  be  honoured,  ii.  232,  234; 
 not  to  be  prayed  to,  i.  225,  337,  ii.  88, 
 99,  172,  186,  231,  333  ;  see  not  down 
 from  heaven,  i.  332 ;  communion  of, 
 338  ;  before  Christ,  used  the  prayer 
 "  Thy  will  be  done,"  377;  they  were 
 justified  by  faith,  ii.  I7I ;  who  are 
 saints,  i.  507 ;  the  right  worship  of 
 saints,  ii.  99, 163,  234, 359  ;  have  been 
 sinners,  163 ;  we  make  them  equals 
 to  God  if  we  pray  to  them,  172, 
 186 ;  images  of  saints,  the  proper 
 use  of,  233,  359 ;  are  not  redeeming 
 mediators,  234  ;  need  no  spur  to  in- 
 duce them  to  pray  for  us,  234;  prayer 
 to  be  made  rather  to  him  which  can 
 make  us  saints,  than  to  saints,  235 ; 
 praying  to  God  as  he  commands  is 
 not  dishonouring  saints,  235, 
 
 St  Martin-le-grand  in  London,  a  sanc- 
 tuary, i.  196. 
 
 Salcot,  bishop  of  Salisbury,  i.  123. 
 
 Salisbury,  bishop  of.     See  Shaxton. 
 
 JMissal,  i.  138. 
 
 Salvation  is  not  refused  to  any  one 
 ii.  208  ;  is  the  free  gift  of  God,  74  ; 
 none  without  preaching,  i.  200  ;  none 
 without  a  special  faith,  ii.  10;  none 
 without  restitution,  i.  452,  ii.  13  ;  the 
 free  gift  of  Christ,  i.  402  ;  is  our  hel- 
 met, 505 ;  is  not  to  him  that  begin- 
 neth,  but  to  him  that  continueth, 
 361  ;  is  not  to  be  doubted  of,  ii.  I74  -. 
 none  without  the  church,  281 ;  tilings 
 necessary  for  salvation  are  clear,  339. 
 
 Sampson,  Dr,  bishop  of  Chichester,  has 
 the  wardship  of  Latimer,  i.  xi. ;  him- 
 self in  ward,  164;  his  account  of  sir 
 R.  Wingfield's  death,  ii.  295. 
 
 Samuel,  and  Eli  compared,  his  sons 
 bribers  and  perverters  of  judgment,  i. 
 188  ;  would  not  be  partaker  of  his 
 sons'  offences,  189 ;  purgeth  himself 
 of  bribery,  192. 
 
 Sandys,  archbp.,  (Park. Soc.  ed.)  i.  530. 
 
 Saxo,  \j\nio\^h,devita  Christi,  ii.  109. 
 
 Sayer,  Gregory,  Clavis  Regia,  ii.  63. 
 
 Scala  Call,  i.  97, 178,  ii.  239,  362 ;  the 
 true  one,  i.  123,  200,  419,  470;  scala 
 inferni,  178,  179. 
 
522 
 
 INDEX. 
 
 Scalaiy  loosings,  i.  51. 
 
 Scarcity  and  enhanced  prices,  i.  99. 
 
 Scheltco,  translated  by  Rogers, '  Of  the 
 end  of  this  world,'  ii.  51. 
 
 Scholars,  supplication  for,  i.  179  ;  have 
 not  exhibition,  291 ;  must  be  main- 
 tained, 307,  358,  418,  504. 
 
 Schools  not  maintained,  i.  291,  349, 
 478. 
 
 Scripture,  wrested  by  the  papists,  i.  00, 
 ii.  283,  320 ;  the  peculiar  phrase  of 
 is  to  be  noted,  i.  235,  23»i,  282,  ii. 
 105;  can  people  be  governed  without 
 scripture?  i.l21  ;  is  great  and  eternal, 
 85;  all  kings,  &c.  are  bound  to  obey 
 it,  85, 86;  the  order  of  names  in,  proves 
 no  preference  of  the  persons,  ii.  91 ; 
 things  temporal  set  forth  in  scripture 
 to  be  applied  spiritually,  171  ;  divers 
 expositions  of  allowable,  ii.  198  ; 
 licence  granted  to  read  the  scriptures 
 in  English,  240  ;  prelates  try  to 
 prevent  the  reading  of  them,  305  ; 
 meekly  offered  to  all,  306 ;  con- 
 demned as  new  learning,  318,  320; 
 the  scriptures  only  to  be  received, 
 320. 
 
 Scurfield,  John,  of  Bristol,  examined 
 by  Latimer,  ii.  404. 
 
 Seaton,  Dr,  argues  with  Latimer  on 
 transubstantiation,  ii.  269. 
 
 Sermon,  a  short  but  pithy  one,  i.  239  ; 
 Jonas'  sermon  compared  with  those  of 
 present  day,  240. 
 
 Serpent,  brasen,  a  figure  of  Christ,  i. 
 73. 
 
 Servants,  if  faithful,  do  their  masters' 
 commands  with  a  good  mind,  i.  19, 
 350;  a  slothful  one  asks  "when?" 
 "which  way?"  20;  advice  to,  i. 
 350,  ii.  6,  87,  90  ;  in  serving  with  a 
 good  mind  they  serve  Christ ;  God  to 
 be  obeyed  rather  than  man,  i.  351  ; 
 must  be  overseen,  394,  395  ;  evil 
 ones  shall  be  condemned,  394  ;  not 
 always  to  be  trusted,  395  ;  Eleazar 
 and  Jacob  examples  to,  i.  396,  ii.  119  ; 
 their  duty,  i.  538,  ii.  85,  87,  90;  chief 
 point  of  their  office,  ii.  37 ;  follow 
 evil  examples  more  readily  than  good 
 ones,  79. 
 
 Seymour,  Lord,  lord  high  admiral,  cha- 
 racter and  death  of,  i.  ICl ;  cause  of 
 his  execution,  271 ;  his  pen,  162;  a 
 
 wanton  blames  him,  164 ;  believed  not 
 in  the  immortality  of  the  soul,  165  ; 
 was  covetous  and  a  contemner  of 
 prayer,  228. 
 
 Shaw,  Dr,  preaches  on  the  bastardy  of 
 the  sons  of  Edward  IV".,  i.  183. 
 
 Shaxton,  Nicholas,  bishop  of  Sarum, 
 reformer  and  papist,  ii.  369. 
 
 Shepherds  of  Bethlehem,  their  faith, 
 charity,  an  example  to  us,  ii.  87; 
 their  faith  proved,  91. 
 
 Sherrington,  sir  William,  makes  open 
 restitution  of  conscience-money,  i. 
 263. 
 
 Sherwood,  Dr,  letter  to,  from  Latimer 
 in  reply  to  one  intended  to  refute 
 Latimer's  assertions,  ii.  309. 
 
 Shilling,  a  pretty  little  one,  i.  95. 
 
 Shooting  commendable  for  exercise,  i. 
 196 ;  is  a  gift  of  God,  method  of 
 teaching,  197. 
 
 Shrouds,  the,  at  St  Paul's,  i.  59. 
 
 Sick,  to  be  visited,  i.  479 ;  may  use 
 physic,  but  not  trust  in  it,  example, 
 542. 
 
 Silence  in  a  woman  is  a  great  virtue,  ii. 
 92. 
 
 Singer,  Researches  into  Hist,  of  Playing 
 Cards,  i.  8. 
 
 Sins,  provoke  God's  wrath,  i.  91 ;  all 
 have  sinned,  the  remedy  of,  216  ; 
 one  sin  waits  on  another,  245 ;  our 
 own  two  burdens  of,  are  sufficient 
 without  other  people's,  191 ;  what 
 sin  is,  ii.  5 ;  two  sorts  of,  deadly 
 and  venial,  7 ;  what  they  are,  8  ;  will 
 not  escape  unpunished,  171 ;  is  wil- 
 ful, else  it  cannot  be  called  sin,  i. 
 195  ;  is  punished  by  God's  not  hear- 
 ing our  prayers,  230  ;  is  horrible, 
 232,  461  ;  nothing  can  remedy  it 
 but  Christ's  blood,  i.  232,  343,  ii. 
 145;  must  be  rebuked,  i.  241 ;  secret 
 sin  shall  be  revealed,  259 ;  what 
 sin  against  the  Holy  Ghost  is,  266, 
 425,  462 ;  some  shis  called  irremis- 
 sible ;  no  sin  is  too  great  to  be 
 forgiven,  267,  425,  462 ;  sin  is  the 
 heaviest  burden  that  can  be,  298  ; 
 punishments  for  sins,  i.  300,  ii.  171  ; 
 sins  (if  we  believe)  cannot  hinder  our 
 prayers,  i.  330,  342 ;  forgiveness  of 
 to  be  prayed  for,  415  ;  our  goodness 
 consists  in  God's  forgiveness  of  our 
 
INDEX. 
 
 523 
 
 sins,  i.  415,  ii.  140  ;  forgiven  through 
 Christ's  blood,  ii.  139 ;  how  they  may 
 be  hiddeiiji.  417;  a  minister  may  ab- 
 solve in  such  way  as  he  is  commanded, 
 423;  sin  forgiven  both  in  pain  and 
 guilt,  426 ;  return  to  obliterates  former 
 forgiveness,  429 ;  a  general  procla- 
 mation of  forgiveness  of,  unto  all 
 believers,  461  ;  remained  in  the  best 
 saints,  537  ;  is  heinous  in  God's  sight, 
 ii.  104. 
 
 Sinners,  what  sinners  Christ  suffered 
 for,  i.  331 ;  accustomed  sinners  are 
 not  much  tempted,  441. 
 
 Sir  John,  a  term  of  contempt  applied 
 to  the  more  illiterate  clergy,  i.  317. 
 
 Slander,  all  telling  of  faults  is  not  slan- 
 dering ;  what  slander  is,  i.  518 ;  ex- 
 ample of,  519. 
 
 Sleep,  spiritual,  ii.  2,  13 ;  natural  sleep 
 must  not  be  exceeded  in,  5. 
 
 Sleidan's  Hist,  of  Reformation,  trans- 
 lated by  Bohun,  i.  147,  305,  425. 
 
 Smith,  sir  Thomas,  the  plurality  of  his 
 offices  an  enormity,  i.  122. 
 
 Smith,  master,  disputes  with  Latimer 
 at  Oxford,  ii.  250,  264. 
 
 in  prison  for  the  truth,  ii.  321. 
 
 Socrates,  i.  105. 
 
 Solomon  proclaimed  king,  i.  114 ;  his 
 prayer  a  precedent  for  kings',  125; 
 his  wise  judgment,  126 ;  prayed  for 
 wisdom,  heard  the  complaints  and 
 causes  of  his  people,  132. 
 
 Some,  Thomas,  his  dedication  of  "  The 
 
 •  seven  sermons"  to  duchess  of  Suffolk, 
 i.  81. 
 
 Sons  are  not  always  to  walk  in  their 
 father's  ways,  i.  176. 
 
 Sorcerers  and  witches  are  consulted,  i. 
 345, 534  ;  dishonour  the  name  of  God, 
 349. 
 
 Soul  must  be  fed  as  well  as  body,  i.  66, 
 412 ;  where  was  the  soul  of  Jairus' 
 daughter  after  her  death  ?  i.  550. 
 
 Spira,  Francis,  his  sin  and  death,  i.  425. 
 
 Spirit,  may  be  lost  after  having  received 
 it,  i.  229  ;  how  to  use  the  sword  of, 
 439 ;  teacheth  the  word,  ii.  319, 
 320. 
 
 Spiritual  livings  swallowed  up  by  lay- 
 men, i.  317. 
 
 Stafford,  Mr  George,  lady  Margaret's 
 preacher,  i.  440. 
 
 Stamford,  sermon  preached  at,  i.  282  ■ 
 
 recapitulated,  511. 
 Standish,  Dr,  i.  46. 
 State  Papers,  i.  xi.  xiii.,  164,  276,  ii. 
 
 367,  368,  370,  375,  377,  379,  382,  383, 
 
 385,  387-389, 390,  393,  396,  397, 399, 
 401,  402,  404  —  406,  409,  412,  413, 
 
 415—417. 
 Statham,  3Iistress,  Latimer's  nurse,  ii. 
 
 386,  397. 
 
 Stations,  stationaries,  i.  49. 
 
 Statutes  touching  commons  and  inclos- 
 ers,  i.  101 ;  of  mortmain,  the  effect  of, 
 522. 
 
 Staveley,  Romish  Horseleech,  i.  50. 
 
 Stevens'  Hist,  of  Ancient  Abbeys,  ii. 
 380,  386,  389,  415,  418. 
 
 Stewards,  faithful,  are  not  coimterfeiters 
 of  coin,  i.  36, 
 
 Stews,  suppressed,  i.  133. 
 
 Stokesley,  bishop  of  London,  inhibits 
 Latimer,  i.  viii.  ;  sends  letters  to  Dr 
 Hilley  for  him,  ii.  322 ;  changes  his 
 opinion  respecting  the  law  of  matri- 
 mony, 333 ;  sir  Thomas  3Iore  re- 
 ferred to  him  on  that  subject  by 
 Henry  VIII.,  ib. ;  would  have  burned 
 St  Paul,  326 ;  cites  Latimer  to  ap- 
 pear before  him,  350. 
 
 Stowe,  Survey  of  London,  i.  59,  223, 
 ii.  341. 
 
 Strange  things  seen  in  the  element,  ii. 
 51. 
 
 Strawberry  preachers,  i.  62. 
 
 Strype,  Eccles.  Mem.  i.  ii.  iv.  viii.  ix, 
 xi.  23,  90,  99,  102, 118,  122,  132, 141, 
 142,  178,  179,  201,  223,  262,  272,  ii. 
 98,  114,  221,  229,  240,  245,  246,  250, 
 297,  324,  365,  368,  369,  373, 376,  377, 
 378,  379,  384,  387,  410.  413. 429,  435. 
 
 Study  and  prayer  must  go  together,  i. 
 125. 
 
 Subjects  may  not  resist  any  magistrate, 
 i.  163. 
 
 Suffolk,  &c.,  duchess  of,  i.  81 ;  dedica- 
 tions to  her,  by  T.  Some,  ib.;  by 
 Augustine  Bemher,  i.  311 ;  commen- 
 dation of,  324 ;  Latimer's  sermons 
 before  her,  326 ;  delivered  at  Grims- 
 thorpe,  416. 
 
 Suffragans  chosen  by  Samuel ;  autho- 
 rised by  Henry  VIII.,  i.  175. 
 
 Suicide,  cursed  in  the  sight  of  God,  i, 
 435. 
 
124 
 
 INDEX. 
 
 Superstitions,  ii.  (iO;    in  monasteries, 
 
 240 ;  holy  bread,  i.  498,  ii.  286,  294  ; 
 
 holy  garments,  i.  544  ;  holy  water,  i. 
 
 75,  132,  342,  498,  ii.  294  ;   hallowed 
 
 beads,  i.  75 ;  holy  bells,  498  ;  blood 
 
 of  Hales,  i.  xi.  231,  ii.  3('>4,  407  ; 
 
 blood-letting  on  St  Stephen's  day,  ii. 
 
 100  ;  repetition  of  Ave  Maria,  231. 
 Supper,  Lord's.    See  Lord's  Supper. 
 Swearing  and  lying  go  together,  ii.  64. 
 Swords,  the  temporal  and  the  spiritual, 
 
 1,85. 
 Swynbourrie,  or  Swynburn,  Rowland, 
 
 master  of   Clare    hall,   Cambridge, 
 
 account  of  him,  ii.  3/8. 
 
 T, 
 
 Talbot,  sir  Gilbert,  sheriff  of  Worces- 
 tershire, ii.  414. 
 
 Tale,  a  merry  and  wise  one,  i.  89,  ii. 
 109. 
 
 Tanner,  Bp.  Bibliothec.  i.  xiv.,  ii.  319, 
 379;  Notitia,  394,  397,  403. 
 
 Taxes  ought  to  be  paid,  i.  299,  512  ;  if 
 to  a  heathen,  much  more  to  a  chris- 
 tian king,  306  ;  payment  of,  impo- 
 verishes no  man,  301,  408,  513. 
 
 Teachers,  who  are  to  be,  in  Christ's 
 Church,  i.  59. 
 
 Temptation,  never  ceases,  i.  226 ;  is 
 a  good  and  necessary  thing,  433  ; 
 temptations  are  declarations  of  God's 
 favour,  434  ;  sent  for  our  profit,  435  ; 
 shall  be  rather  a  furtherance  than  a 
 
 .  hinderauce  to  eternal  life,  437 ;  two 
 manners  of  temptation,  437  ;  are  ap- 
 pointed by  God,  466. 
 
 Tenants  are  so  hardly  dealt  with,  that 
 they  cry  daily  to  God  for  vengeance, 
 i.  317. 
 
 Tenterden  steeple,  said  to  be  the  cause 
 of  Goodwin  sands,  i.  251. 
 
 Terence,  i.  124,  287. 
 
 Tertullian  adv.  Marcion.  ii.  98. 
 
 Testament,  every  man  ought  to  make 
 one,  i.  540. 
 
 Tewksbury  punished  for  selling  scrip- 
 tures, ii.  306. 
 
 Theatrum  Crude!.  Hferet.  i.  250. 
 
 Theodore,  Penitentiale,  i.  54. 
 
 Theodoret,  Hist.  Eccles.  ii.  49. 
 
 Theophylact  calls  Mary  not  faultless, 
 ii,  226,  359. 
 
 Thieving,  two  sorts  of,  i.  139;  realm 
 full  of,  512 ;  thieves  ought  to  ex- 
 pose their  confederates,  519 ;  what  it 
 is,  ii.  427. 
 
 Thorp,  Mr,  ii,  295. 
 
 Throgmorton,  Anthony  and  Michael, 
 servants  of  cardinal  Pole,  sons  of  sir 
 Robert  Throgmorton,  ii.  388. 
 
 Tigurines,  the,  write  a  book  against 
 Luther,  ii.  265 ;  Latimer  agrees  not 
 with  the  Tigurines,  or  Germans,  278. 
 
 Tithes  are  due  to  God,  i.  303 ;  for  what 
 purpose  appointed,  ib. ;  payment  of, 
 may  not  be  withheld,  304. 
 
 Titus,  i.  147 ;  sent  of  God  to  punish  the 
 Jews,  285. 
 
 Tonstal,  bishop  of  London  and  Dur- 
 ham, consents  to  king's  licence  to 
 university  preachers,  ii.  329;  writes 
 an  account  of  sir  Richard  Wing- 
 field's  death,  295. 
 
 Tot  quots,  i.  49. 
 
 Tracy,  Henry,  of  Todington,  ii.  415. 
 
 Tracy,  Richard,  a  commissioner  ap- 
 pointed to  examine  the  blood  of 
 Hales,  ii.  407- 
 
 Tracy,  William,  his  body  burned,  i. 
 46. 
 
 Traditions  followed  by  the  Jews,  ii,  51. 
 
 Transubstantiation  denied,  i.  275,  ii. 
 286 ;  the  Capernaites  believed  in,  i. 
 459  ;  papists  assert  it,  ii.  251  ;  con- 
 verted, 253;  is  one  of  the  marrow- 
 bones of  the  mass,  257 ;  against  scrip- 
 ture, 258  ;  disputation  on,  264, 
 
 Traitor  hanged  at  Oxford,  revived,  i. 
 149. 
 
 Tresham,  Dr,  disputes  with  Latimer 
 on  Transubstantiation,  ii,  266. 
 
 Trespasses,  forgive  us  our,  i.  415. 
 
 Tricennials  or  trentals,  i.  56 ;  stopped 
 by  Latimer,  ii.  243. 
 
 Trinity,  doctrine  of  the,  i.  456. 
 
 Truth  preferable  to  peace,  i.  487,  ii-  347; 
 must  not  be  left  unspoken  because 
 some  take  offence,  ii.  75 ;  to  be  spoken 
 always,  90. 
 
 Turner,  Triacle  agaiiist  the  poison  of 
 Pelagius,  i.  iii. 
 
 Tyndale,  AVorks,  i,  68, 175 ;  his  trans- 
 lation of  the  Bible  condemned  by 
 the  papists,  ii.  320, 
 Tytler,    England  under  Edward  and 
 Mary,  i,  161. 
 
INDEX. 
 
 625 
 
 u. 
 
 Universal  History,  i.  13,  274. 
 Universities  decay,  i.  102  ;  and  schools 
 
 diminished  in  number  of  students, 
 
 269 ;  masters  of  colleges  in  them  to 
 
 be  visited  and  reformed,  ii.  393. 
 University  Register,  i.  iii.,  ii.  195. 
 Usurers  in  England  take  40  per  cent, 
 
 i.  279  ;  have  their  gains  of  the  devil, 
 
 ii.  42. 
 Usury  allowed  by  law  in  England,  acts 
 
 repealed,  i.  410 ;  of  one  sort,  may  be 
 
 committed,  411. 
 
 Valor  Eccles,,  ii.  383,  394,  409. 
 Vaughan,  David,  canon  of  St  Mary's, 
 
 Warwick,  ii.  390. 
 Vergil,  Polydore,  i.  49. 
 Vespasian,  i.  147;  sent  by  God  to  punish 
 
 the  Jews,  285. 
 Victory,  is  always  God's,  i.  285. 
 Visiting    prisons    is    a    commendable 
 
 thing,  i.  180. 
 Visitors,  can  best  tell  who  feed  their 
 
 flocks,  i.  62 ;    should  be  sent  after 
 
 bishops,  122. 
 Vocation,  man  must  labour  in  his,  i. 
 
 359,  402,  412,  442,  508,  530,  537,  ii. 
 
 94,  111,  154,  159,  214,  330,  430. 
 Voluntary  sufferings  are  not  the  cross 
 
 of  Christ,  i.  465. 
 Voragine,  Jacobus  de,  Sermones  Aurei 
 
 de  Sanct.  ii.  132. 
 Vyllers,   Philippe    de,    chosen    grand 
 
 master  of  Rhodes,  ii.  33. 
 
 W. 
 
 Wadding,  Annates  Minorum,  i.  50. 
 
 Wakeman,  bishop  of  Gloucester,  i.  123. 
 
 Walsingham,  our  lady  of,  i.  53. 
 
 Waltham  abbey,  bakehouse  or  pardon 
 bowl,  i.  75. 
 
 War,  in  the  king's  service  allowable, 
 i.  416. 
 
 Warburton's  Julian,  ii.  49. 
 
 Warham,  Dr,  archbishop  of  Canter- 
 bury, admits  the  right  of  the  uni- 
 versities to  license  preachers,  ii.  329 ; 
 letter  to  him  from  Latimer,  351. 
 
 Wards,  stealing  of,  i.  170. 
 
 Warwick  college  recommended  to  the 
 patronage  of  Cromwell,  ii.  396. 
 
 Watkins,  i.  62. 
 
 Wattwood  reprimanded  by  Latimer,  ii. 
 396 ;  cares  neither  for  statutes  nor 
 injunctions,  397,  401 ,  406. 
 
 Weeping  and  sorrow  commanded,  but 
 not  as  they  tliat  have  no  hope,  i.  547. 
 
 Weford,priorof  Coventry,  dies,  ii.  386. 
 
 Weston,  Dr,  his  preface  to  the  dispu- 
 tation with  Latimer  at  Oxford,  ii. 
 250;  Latimer's  address  to,  257,  269; 
 rails  against  the  reformers,  277. 
 
 Whalley,  Stephen,  the  last  abbot  of 
 Hales,  ii.  380. 
 
 Whitborne,  Richard,  prior  of  Great 
 Malvern,  ii.  410. 
 
 Wicelius,  Via  Regia,  i.  58. 
 
 Wicked  cursed  by  God,  yet  enjoy  bless- 
 ings in  this  world,  why  ?  i.  363,  466 ; 
 shall  be  punished  temporally  and 
 eternally,  i.  531,  ii.  55;  must  be 
 rooted  out  by  the  civil  power  with 
 the  temporal  sword,  by  the  ecclesi- 
 astical power  with  the  sword  of  the 
 Spirit,  ii.  196 :  we  may  not  desert  the 
 place  where  they  dwell,  196;  their 
 wickedness  must  be  rebuked,  not 
 consented  to,  197 ;  hate  the  word  of 
 God,  211  ;  advice  turns  to  the  de- 
 struction of  the  givers  and  followers 
 of  it,  304. 
 
 Widows,  the  poor,  may  do  the  wicked 
 judge  much  hurt,  i.  157 ;  a  rich 
 widow  condemned  and  converted, 
 180  ;  bribes  the  judge,  181 ;  gave  up 
 housekeeping  and  went  to  religious 
 houses  to  live,  392. 
 
 Wife,  the,  a  king  may  choose,  i.  94. 
 
 Wilkins'  Concilia,  i.  v.  vii.  viii.  33,  45, 
 54,  56,  60,  132,  ii.  240,  304,  356. 
 
 Willis,  Browne,  Hist,  of  Abbeys,  ii. 
 371,383,410,413. 
 
 Wilson,  Dr  Nicholas,  mislikes  Lati- 
 mer, ii.  365. 
 
 Windsor,  lord,  gets  the  lands  of  Bor- 
 desley,  ii.  594. 
 
 Wingfield,  sir  Richard,  high  steward 
 of  the  university  of  Cambridge,  ac- 
 count of  him,  ii.  295. 
 
 sir  Anthony,  captain  of  the 
 
 king's  guard,  alluded  to,  ii.  415. 
 
 Witches  and  sorcerers  are  consulted,  i. 
 345,  534. 
 
)26 
 
 INDEX. 
 
 Witchcraft  should  be  removed,  i.  349. 
 
 Wolf,  Lectioiies  Memorab.  i.  50,  ii. 
 51,  149. 
 
 Wolsey  discharges  Latimer,  i.  iv.  ; 
 causes  great  perjury,  301. 
 
 Woman  and  man  were  equal  till  she 
 believed  the  serpent,  i.  252,  ii.  161  ; 
 women  who  will  rule  their  husbands, 
 break  God's  injunction  in  so  doing, 
 i.  252;  are  underlings,  why  their 
 heads  are  covered,  are  not  immedi- 
 ately under  God,  their  dress,  i.  253, 
 ii.  108 ;  their  tussocks,  tufts,  and 
 curls,  &c.  condemned,  i.  254,  ii.  108; 
 some  are  unnatural,  i.  334 ;  a  woman's 
 
 .  duty  to  her  husband,  352  ;  may  soon 
 bring  man  into  evil,  95  ;  Paul's  ad- 
 vice to  them  to  be  followed,  ii.  108. 
 
 Wood,  AthencB  Oxon.  ii.  225,  229,  297, 
 369,  371,  392;  Fastiy  ii.  250,  372, 
 376,  3/8,  386,  387,  400,  406,  418. 
 
 Worcester,  injunctions  to  the  prior  and 
 convent  of,  i.  x. ;  act  to  rebuild  Wor- 
 cester, ii.  403  ;  guild  of  Holy  Trinity 
 at,  bridge  of,  403. 
 
 Word  of  the  Lord  endureth  for  ever, 
 281 ;  is  the  instrument  of  all  good, 
 354  ;  its  despisers,  385  ;  it  availeth 
 not  without  faith,  544  ;  is  of  great 
 power,  ii.  167  ;  our  duty  is  to  search 
 for  the  meaning  of  it,  189  ;  refusers 
 of  the  word  shall  be  condemned,  206 ; 
 it  bringeth  forth  much  fruit  on  a  good 
 ground,  210  ;  woe  to  those  who  refuse 
 it,  211  ;  the  hearer  is  better  than  the 
 refuser,  213;  the  true  hearer  keeps 
 it  and  yields  much  fruit,  215  ;  it  is  a 
 light  to  direct,  299  ;  is  to  some  fool- 
 ishness, to  others  wisdom,  335. 
 
 Wordsworth's  Eccles.  Biog.  i.  ii.  viii, 
 317,  440,  ii.  272,  277,  283,  304,  306, 
 322,  333,  351,  406,  417- 
 
 Works,  what  voluntary,  necessary,  and 
 works  of  mercy  are;  voluntary  are 
 useless  without  those  of  necessity  and 
 mercy,  i.  23,  ii.  243,  353  ;  will-works 
 not  so  necessary  as  those  of  mercy  or 
 the  precepts  of  God,  i.  37,  353 ;  are 
 
 -  no  derogation  from,  faith,  235  ;  are 
 of   themselves   useless,   368  ;    merit 
 
 ■  nothing,  i.  419,  488,  ii.  74, 148,  193, 
 200;  they  condemn  us,  ii.  137,  151 ; 
 
 .  works  and  prayer  must  go  together, 
 i.  403  ;  will  be  rewarded  in,  but  can- 
 
 not purchase  heaven,  i.  420,  427,  488, 
 ii.  140  ;  our  works  are  accepted  by 
 God  through  Christ  as  perfect,  i.  420, 
 453,  ii.  57,  140,  148  ;  hypocrites  say 
 they  have  works  of  supererogation,  i. 
 482,  521,  ii.  200;  papists'  opinion  of 
 satisfactory  works,  i.  520  ;  we  must 
 do  good  works,  but  not  trust  in  them, 
 i.  521,  ii.  141,  148,  194,  200;  must 
 lose  no  opportunity  to  do  ffood  works, 
 i.  545  ;  why  and  how  they  are  to  be 
 done,  ii.  141,  151,  200;  we  are  jus- 
 tified by  the  free  gift  of  God  through 
 Christ,  not  through  our  works,  194 ; 
 some  works  which  when  done  are  not 
 condemned,  God  would  neither  com- 
 mand nor  counsel,  354 ;  not  accept- 
 able without  love,  1 ;  the  works  of 
 Christ  are  his  witnesses,  73 ;  faith, 
 not  works,  justifieth,  147,  151,  201 ; 
 must  be  done  without  respect  to  re- 
 ward, 203. 
 
 Worldly-minded,  are  enemies  of  the 
 cross,  i.  529  ;  care  not  for  religion,  ii. 
 131,214;  cannot  agree  with  Christians, 
 184  ;  worldly  men  have  foolish  minds, 
 215 ;  worldly  wisdom  is  foolishness 
 in  the  sight  of  God,  308,  338. 
 
 World,  the,  approaches  its  end,  i.  172, 
 364,  ii.  20,  53  ;  signs  thereof,  i.  365; 
 may  be  divided  into  faithful  and  un- 
 faithful, 531 ;  is  ruled  by  two  swords, 
 85 ;  is  crafty  and  deceitful,  176. 
 
 Worshipping  of  images,  i.  36. 
 
 Writings  of  learned  Christians,  our  pre- 
 lates have  defaced ;  those  of  learned 
 heathen  were  preserved,  i.  105. 
 
 Wych,  the  prior  of,  ii.  378. 
 
 Yeomen's  sons  have  chiefly  maintained 
 
 the  faith  of  Christ,  i.  102. 
 York,  archbishop  of.    See  Dr  Edward 
 
 Lee. 
 
 Zaccheus,   an  example   to  bribers,   i. 
 
 405—414. 
 Zigabenus,  Euthymius,  calls  the  virgin 
 
 Mary  not  faultless,  ii.  226 ;  and  Theo- 
 
 phylact  on  John,  ib, 
 Zoroaster,  i.  201. 
 
THE    WORKS 
 
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 SOMETIME   BISHOP  OF  WORCESTER, 
 
 MARTYR,  1565. 
 
 EDITED   FOR 
 
 ©fte  i$^vUtv  Sotietv^, 
 
 REV.  GEORGE  ELWES  CORRIE,   B.D. 
 
 FKLLOW   AND   TUTOR   OF  CATHARINE   HALL,   CAJIBKIDGK, 
 AND    NORRISIAN    PHOFK.SSOR    OF    DIVINITY    IN    THAT    UNIVKKSITY. 
 
 VOLUME  THE  FIRST. 
 
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 THE    UNIVERSITY    PRESS. 
 
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