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THE RIGHT REVEREND FATHER IN god, AND constant
| MARTYR of JESUS CHRIST,
H U G H LAT IMER,
SOME TIME BISHOP 6F WORCESTER,
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EARLY IMPRESSIONS, AND occAsſonALLY ILLUSTRATED witH Nores, ExPLANATORY or obsolºrz
PHRASB8, PARTICULAR GUSTOMS, AND HISTORICAL ALLUSIONs.
TO WHICH IS PREFIXED
A MEMOIR OF THE BISHOP;
*
BY
JoHN watkins, LL.D.
Then they brought a fagot, kindled with fire, and laid the same down at Dr. Ridley's feet, to whom
Master Latimer spake in this manner: “Be of Good CHERR, Master RiDEFY, AND PLAY THE MAN,
we shari. This pay LIGHT such a canors by God's Grace, IN ENGLAND, As I Trust shall. Nevsk
pr: PUT out.”—Foº. -
IN TWO VOLUMES.
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VOLUME I.
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PRINTED FOR JAMES DUNCAN, PATERNOSTER-ROW.
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2. V.
TO THE
HONOURABLE AND RIGHT REVEREND FATHER IN GOD,
SH U TE,
LORD BISHOP OF DURHAM,
THIS EDITION
OF
THE SERMONS
Oy THAT
A POSTOLIC PRELATE AND FAITH FUL MARTYR OF JESUS CHRist,
HUGH LATIMER,
IS,
WITH PERMISSION, MOST GRATEFULLY INSCRIBED,
BY HIS LORD SHIP’s
MUCH OBLIGED AND DEVOTED serv ANT,
JOHN WATKINS,
PREFACE.
It has been often observed, that in all the great
changes that have affected the moral condition of man-
kind, instruments have been raised up endued with a
spirit and talents adapted to the peculiar circumstances
of the time and the sphere in which their services have
been employed. This was remarkably the case in
the wonderful revolution which occurred in the six-
teenth century, when the stupendous fabric of papal
domination, that had for so many ages kept man-
kind in awe and darkness, suffered a sudden disrup-
tion and let in, through the opened chasm, a flood of
light upon the benighted world.
The agents engaged in producing this marvellous
phaenomenon were not such as human foresight would
have selected, or human policy have employed in an
undertaking of so momentous a nature, where the
chances of success to all appearance were infinitely
overbalanced by the probabilities of failure. Popery
had been so long established and was so interwoven
with all the civil institutions of Europe; it had taken
such a firm hold upon the prejudices of the people,
and was so artfully rendered subservient to the in-
trigues of princes, that the attempt to abridge its in-
fluence, or to check its powerful ascendancy, must
have seemed preposterous to those who grovelled in
Vol. I. 3.
ii PRE FACE.
the dust before the footstool of a spiritual despot
wearing a triple diadem, as the emblem of universal
government.
The papal authority in a particular case having be-
come a question, in the agitation of which new points
arose, led many to examine the scriptures that they
might be enabled to form a decisive conclusion re-
specting the matter in controversy; and thus in propor-
tion as inquiry extended, the sacred oracles were found
to contain truths to which men in general had for many
ages been strangers. The doctrine of complete redemp-
tion by Christ now became directly opposed to the per-
plexed system of theology introduced by the schoolmen;
and the pure foundation being once discovered, all the
fallacies to which the church of Rome was indebted
for her control over the consciences of men, began
to be despised as wood, and straw and stubble. Sim-
plicity took place of sophistry, and the truths of the
gospel put to shame all the pageantries and follies of
unsupported tradition. But it was not in the nature
of things that such a shock to old opinions and usages
which constituted the craft of a formidable hierarchy,
should pass without a contest. It was therefore soon
seen that if the reformers were armed with the word,
they who remained intrenched in the citadel of super-
stition had the sword, of which they soon gave tre-
mendous proofs. The daemon of persecution was let
loose, and the fires of persecution were lighted up in
all those countries where the Supremacy of the pope
prevailed. To reduce minds by force was an assumed
principle of right, and to punish those with death who
PREFACE. iii
refused to submit to the decisions of the church was con-
sidered essential to the general interest. In the midst,
however, of this conflict the cause of evangelical religion
made a rapid progress, nor could the fear of death
damp the ardour of the reformed preachers, who hav-
ing themselves drank of the water of life felt the ge-
nerous desire of making all around them partakers
of the same blessing. Among these self-devoted and
zealous promulgators of the gospel, none stood more
conspicuous in this country, and none contributed
more effectually to open men's minds to the delusions
of popery than Hugh Latimer, both before and after
his advancement to the bishopric of Worcester. This
apostolic man by his commanding and familiar elo-
quence, became a popular favourite, and the well-
known disinterestedness of his character made him
generally respected for his zeal, as well as revered
for his sanctity. His sermons however were so en-
livened with strokes of caustic severity against the
prevailing deformities in church and state, that the
bigotted papists hated the preacher for his powers,
while the ambitious courtiers dreaded him for his
honesty. The discourses of Latimer, like those of
Chrysostom, exhibit a faithful portraiture of the na-
tional manners, and though far enough from aiming
at the higher qualifications of Oratory, they have
charms that gave them in the delivery a fascinating
influence, of which even the lapse of near three cen-
turies has not deprived them.
The first collection of his sermons was made by
one Thomas Soame, who wrote down those that were
iv. PREFACE,
preached before king Edward the Sixth, which with
some others were published in one volume not long
afterwards. In 1562 John Day made a larger col-
lection in One small quarto volume, to which Au-
gustine Bernher, the bishop's faithful Swiss ser-
vant, and afterwards a minister, prefixed a long but
highly interesting epistle dedicatory to the duchess
of Suffolk. This edition has a wood cut of father
Latimer preaching in the privy garden before the
young king, who is represented with some of his
courtiers looking out of a window in front, while
the area below is filled with hearers of various de-,
scriptions. This print is also given in Fox's Acts
and Monuments, which work also contains the bishop's
two famous sermons on the Card. In 1584 ano-
ther edition of Latimer's Sermons came out, with
some additions, and in 1635 the whole were reprinted
in a Roman letter, with a portrait of the bishop
preaching, engraved by George Giffard. All these
editions were in quarto; but in 1758 an Octavo one
was printed in two volumes, with a memoir of the
martyr, and a number of prolix and for the most
part impertinent notes, giving an account of Scriptural
characters and places mentioned in the text, while the
obsolete phrases and peculiar allusions remained un-
elucidated, and what was still worse several passages
were mutilated under the mistaken notion of giving
the sense correctly in a modern dress.
It is presumed, therefore, that no apology, can be
deemed necessary for republishing these valuable dis-
courses at the present time when the expediency of re-
PREFACE, v
calling Protestants, particularly the members of the
Church of England, to the fundamental grounds of the
reformation, is called for by the increase of schism on
the one hand, and the endeavours made on the other, to
recommend popery. To use, therefore, the language
of a great living ornament of religion and the Church
of England upon this subject: “The zeal of both
parties in support of their own system should teach
as a lesson of diligence in our's. The zeal of the
Romanist especially, should operate as a strong
caution against indifference to the corruptions of their
church. The indulgences granted to them of late
years should not in our minds relax the force of
those principles on which the Reformation was
founded. We must not suffer our supineness to be-
come an occasion of reproach to us, that the venera-
ble fathers of the Reformed Church have sacrificed
their lives in vain.”
One mean, and that perhaps the most desirable,
of confirming Protestants in their faith, would be to
revive the writings of those divines to whom, un-
der divine providence, we owe in a great measure
the establishment of the Reformation upon the prin-
ciples and practice of the Primitive Church. In
conjunction with the epistles and apologies of the
early fathers, those valuable remains most of which
are now so scarce as to be accessible to few, would
furnish an effectual preservative from the evils of su-
perstition and Schism.
With this view the sermons of the venerable Lati-
mer are now reprinted, carefully collated by the early
* Charge delivered by the bishop of Durham to his clergy in 1808, 4to,
wi PREFACE.
editions, arranged according to the Order of time in
which they were preached, and occasionally illustrated
with notes explanatory of archaisms in language, or of
allusions to particular persons and customs not ordi-
narily known.
Of the biographical memoir prefixed, nothing more
need be observed than that it has been carefully drawn
for the most part from Fox, whose veracity, in spite of
the abuse of popish writers, is indisputable. A recent
effort, however, to depreciate the characters of the
reformers, and that of Latimer in particular, has made
it necessary to introduce a few remarks by way of
repelling calumnies which would not have deserved
notice had they not appeared in the imposing form
of a History of England.
J. W.
London, April 26, 1824.
THE LIFE OF BISHOP LATIMER.
L I R' E
OF
H U G H L A TIME R,
BISHOP OF JPORCESTER.
IN the catalogue of the noble army of martyrs who sealed
with their blood the truths which they preached, in opposi-
tion to the tyranny of popery, the name of Latimer stand
pre-eminent for godly zeal, extensive usefulness, and exem-
plary purity of heart and life.
This apostle of England *, as he hath been deservedly
called, was the son of Hugh Latimer, of Thurcaster, in the
county of Leicester, a farmer, or, as Fox calls him, a hus-
bandman, “ of right good estimation.” The period of his
birth, owing to the want of parochial and other registers,
is involved in uncertainty; some of his biographers placing
it in 1480, and others going even ten years earlier from the
persuasion, as it should seem, that he was above fourscore
at the time of his martyrdom. That this last date is in-
correct we are assured from his own authority ; for he was
but a lad when the Cornish rebels marched up in 1497, to the
vicinity of the metropolis. “My father,” says Latimer, in
one of his sermons at court, “ was a yeoman, and had no
lands of his own, only he had a farm of three or four pound
by year at the uttermost, and hereupon he tilled so much as
kept half a dozen men. He had walk for an hundred
sheep, and my mother milked thirty kine. He was able,
and did find the king a harness, with himself and his horse,
* Hugoni Latimero quam passim vocabunt apostolorum Anglorum.—Nick.
Sanderus de Schism, Anglic. p. 116,
Wol, I. b
ii THE LIFE OF
while he came to the place that he should receive the king's
wages. I can remember that I buckled his harness when
he went to Blackheath-field. He kept me to school, or
else I had not been able to have preached before the king's
majesty now. He marryed my sisters with five pound or
twenty nobles a piece, so that he brought them up in god-
liness and fear of God. He kept hospitality for his poor
neighbours. And some alms he gave to the poor, and all
this did he of the said farm: where he that now hath it
payeth sixteen pound by the year, or more, and is not able
to do any thing for his prince, for himself, nor for his chil-
dren, or give a cup of drink to the poor.”
This statement reduces the age of Latimer considerably
below the ordinary accounts; and it agrees with that of the
martyrologist, who says he was above sixty-seven years old,
at the accession of Edward VI.
In another sermon preached before the same king, the
good man related some other curious circumstances re-
specting his early life. “Men of England in times past,”
says he, “when they would exercise themselves (for we
must needs have some recreation, our bodyes cannot endure
without some exercise) they were wont to goe abroad in the
fields of shooting. The art of shooting hath been in times
past muche esteemed in this realme : it is a gift of God
that he hath given us to excell all other nations withal. It
hath been God's instrument whereby he hath given us
manye victoryes against our enemies. In my time, my
poore father was as diligent to teach me to shoote, as to
learne me any other thing ; and so I thinke other men did
their children. He taught me how to draw ; how to lay
my body in my bow, and not to drawe with strength of
armes, as other nations doe, but with strength of the bodye.
I had my bowes bought me, according to my age and strength;
as I encreased in them, so my bowes were made bigger and
bigger ; for men shall never shoote well, except they be
brought up in it. It is a goodly arte, a wholesome kind of
exercise, and much commended in physicke.”
Though the parents of Latimer had six daughters to pro-
vide for, yet seeing in this their only son a ready, prompt,
and sharp wit, they resolved to make him a scholar. Ac-
BršHop LATIMER. iii
cordingly, at the age of four years, he was sent to the school
of his native town, and from thence to that of Leicester,
where he remained till he was fourteen, when, being deemed
qualified for the university, he was entered a member of
, Christ's College, Cambridge. Here he studied with great
diligence, and performed his academical exercises with re-
putation. Having completed his degrees in arts, he applied
to divinity, and in due course was admitted to the order of
priesthood by the bishop of Lincoln. Where he first exer-
cised his ministry we are not told, but it merits notice that
even when a Romish ecclesiastic, he acted upon conscien-
tious principles, and was careful to discharge the duties of
his office in a proper manner. “I remember,” says he, in
one of his sermons, “how scrupulous I was in my time of
blindnesse and ignorance; when I should say masse, I have
put in water twice or thrice for fayling, insomuch, when I
have been at my memento, I have had a grudge in my con-
science, for fearying that I had not put in water enough.”
In the same spirit of superstition he appears at that pe=
riod to have entertained some thoughts of embracing the
monastic state from a persuasion that he should never be
damned, if he were once a friar. A man so devoted to the
church of Rome could not be an inattentive spectator of the
progress of the reformation ; therefore, as the papal infal-
libility constituted a fundamental article in his creed, it
was no wonder that he should regard the oppugners of it
with detestation. He was, indeed, so shocked at what he
considered the impiety of the men of the new learning, as
the adherents of Luther were called, that he really thought
the divine judgments were about to fall upon mankind,
and that the end of the world drew near. To irritate him
still more, the reader in divinity, named George Stafford,
having embraced the doctrines of the gospel, communicated
them to the students of his class, without reserve, expound-
ing in his lectures the scriptures instead of the schoolmen.
Latimer's wrath was roused by this innovation, and having
a much greater veneration for Duns Scotus and Peter Lom-
'bard, than for the Evangelists and St. Paul, he would con-
tradict Stafford to his face, tell the students not to mind
b 2
iv. THE LIFE OF
what he said, and sometimes, by his own authority, drive
them out of the school.
The same spirit animated him on taking his degree of
bachelor in divinity, when he directed the whole of his
discourse with great bitterness against Philip Melancthon,
and his opinions.
Zeal like this could not fail to please the heads of the
university, and they were not backward in marking it with
their approbation. Latimer was accordingly appointed to
carry the cross in all their public assemblies and solemn
processions, an office which he felt as most honourable, and
therefore discharged it with dignity and reverence.
But while, like Saul of Tarsus, he was exerting himself
with more than ordinary activity in endeavouring to keep
down the rising spirit of inquiry, which he and his superiors
called heresy, the more the light became diffused even in
the university; and at length this honest zealot proved the
main instrument in promoting that very cause which he had
before persecuted.
When this change in Latimer’s sentiments and conduct
took place cannot be exactly ascertained, but it was not
long after the flaming oration which he delivered on taking
the degree of bachelor in divinity. Among his hearers on
that occasion was Thomas Bilney, bachelor of the canon
and civil law ; a man of considerable learning, great piety,
and as zealous for the reformation as Latimer was against
it. Bilney, however, had the advantage of scriptural know-
ledge, in which Latimer was comparatively ignorant; and
as that learning was sanctified and animated by Christian
charity, it made the possessor feel pity for one whose zeal
only wanted a right direction to become the powerful means
of propagating truth, instead of blindly upholding supersti-
tion. Bilney perceived the honesty of Latimer’s inten-
tions, and therefore made every allowance for the warmth
of his language. Some hot-headed men would have chal-
lenged the orator to a public disputation, or assailed him
in private with ridicule and abuse, for meddling with sub-
jects which he had not studied. But Bilney took a wiser
course; he sought an interview with Latimer at his own
B I SH OF I, ATIMER. V
rooms, and solemnly intreated him to hear his confession.
This was complied with, and the declaration which Bilney
made of his faith, produced such an impression upon the
mind of Latimer, that to use his own language, “ from
that time forward, he began to smell the word of God, and
to forsake the school doctors and such fooleries.”
One hardly knows which to admire most, the humility of
Bilney in submitting his opinions to the judgment of Lati-
mer, or the candid spirit with which the confession was
received, and the promptness manifested to acknowledge
the conviction it had produced. To appreciate the conduct
of Latimer at its proper value, it is requisite that his age
and situation should be considered. He was certainly now
advanced at that period of life when men adopt new doc-
trines with slow hesitation, and cannot be induced to give
up old prejudices easily. On looking around him he saw
the most learned and venerable men of the age, stedfastly
attached to a system, not only long established, but consi-
dered as so sacred that the denial of any part of it was to
incur the risk of eternal perdition. In opposition to the
great authorities, living and dead, by which the tenets of
the church of Rome were supported, stood at that time
only a few persons of so little eminence in the world, that
their very names had not been known above six or seven
years at the most. The scriptures to which the reformers
referred were little studied, and if read at all, it was in sub-
servience to the decisions of the church, and with the expo-
sitions of the scholastic divines, whose judgment on all
questions of obscurity was held conclusive. Under such
circumstances it was no light matter for Latimer to choose
between that which had the stamp of antiquity and things
which to appearance were the discoveries of yesterday.
Besides all this, the reputation he had acquired, and the
rank he held in the university, could hardly fail to have
some weight upon his mind at this important crisis. He
had distinguished himself beyond most of his contemporaries
in defending the existing superstitions, and opposing those
persons who were for reforming the church. On this ac-
count he had gained great credit, and stood high in the
estimation of those who had it in their power to promote
vi THE LIFE OF
his interest. Were he, therefore, now to preach up what
he had hitherto decried, and associate with the very men
whose company he had carefully avoided, the consequence
he knew would be the loss of his popularity, and of all
hopes of preferment. Latimer, however, had more inte-
grity than to suffer any worldly considerations to inter-
pose between him and his duty. On being convinced
by the reasoning of Bilney that he had pursued a wrong
course of study, he resolved to make up for it by a close
application to the new testament; and one of the first
proofs he gave of his sincerity was, that of attending
the lectures of Stafford, and asking his pardon for hav-
ing treated him so disrespectfully. Such a revolution
as this could not long pass unnoticed, especially as Lati-
mer was now observed to leave off in his preaching all
reflections upon the new learning and its abettors. Both
his Latin sermons, addressed to the university, and those
which he preached to the people in English, were now
serious, scriptural and persuasive exhortations to a
sound faith and a holy life. This deviation from his former
practice brought him under the suspicion of having imbibed
the new opinions, which idea was farther strengthened by
his intimate connexion with Bilney, insomuch that the
retired spot in the neighbourhood of Cambridge, where the
two friends were wont to hold their private conferences,
obtained the name of the Hereticks’ Hill. They did not,
however, confine their religious knowledge to themselves,
or treasure up, for their own edification, the discoveries
which they had made in the word of wisdom. True piety
is of a communicative nature, and a living faith is mani-
fested in those works of love which bring glory to God, by
doing good to the souls of men. Bilney had this divine
spirit to the noblest extent, and instead of seeking his own
honour by wrangling disputations, he took a delight in
comforting the sick, and instructing the prisoner. Latimer
caught a portion of the same heavenly flame of charity, and
this benevolent exercise, while it proved beneficial to the poor
and the outcast, had the effect ofinvigorating and expanding
the spiritual powers of those who were so nobly employed.
Latimer had much to unlearn, as well as to attain, and no
BIs HoP LATIMER. vii
-:
method was better calculated for his improvement in grace,
than the lowly course which, in conjunction with Bilney he
now pursued, since hereby he had ample opportunities of
studying the human heart, in all its varieties, and of gauging
misery in all its forms. Thus he became convinced more
and more of the utter inefficacy of outward formularies,
and superstitious practices, to console the broken spirit, to
awaken the conscience, or to produce that repentance
which is the prerequisite to the knowledge of eternal life.
This change, and the consequences which flowed from it,
alarmed the heads of the university so much, that com-
plaints were forwarded to Wolsey, who appointed a tribu-
mal for an examination of Bilney, and, if we are to credit
Fox, of Latimer also. This was in 1527, and Tonstall,
bishop of London, a man of mild character, laboured so
effectually with Bilney as to prevail upon him to make a
public abjuration ; but as no censure was passed upon Lati-
mer, there is reason to think that he was not included in the
accusation, and that the account of the martyrologist, as
far as relates to him is erroneous.
Bilney, on his return to Cambridge, never recovered the
wound which this recantation had inflicted upon his con-
science. He fell into such a dreadful state of melancholy
and desperation, that for the space of twelve months his
friends durst not leave him alone, but continued with him
day and night, comforting him as they could, but no comforts
would serve: and “as for the consolatory places of scripture,
to bring them unto him, it was as though a man would run
him through the heart with a sword.” At length the hor-
rible cloud began to disperse, and the word which gave him
relief seemed to point out also the line that he was to follow.
This was the passage in Isaiah : “Fear not, for I have re-
deemed thee, thou art mine. When thou walkest in the
fire it shall not burn thee : I am the Lord thy God.” Ac-
cordingly, thus renewed and armed with faith, he went into
his native county of Norfolk, where he preached with a
freedom and success that soon brought upon him the arm
of vengeance. Richard Nix, the bishop of Norwich, a man
of bitter spirit caused him to be apprehended, and on the
31st of August, 1531, this excellent divine suffered at the
stake in that city.
viii THE LIFE OF
To return to Latimer, of whom Fox relates the following
curious anecdotes. About Christmas, 1529, an Augustine
friar inveighed against him, on account of some sermons
recently preached by him, in which, alluding to the custom
of the season, he gave the people certain cards out of the
fifth, sixth, and seventh chapters of St. Matthew, where-
upon they might not only then, but always occupy their
time. For the chief triumph or trump, in the cards he
limited the heart, as the principal thing that they should
serve God withal; whereby he quite overthrew all hypocri-
tical and external ceremonies, not tending to the further-
ance of “God’s holy word and sacraments.” This kind of
preaching was highly agreeable not only to the people at
large, but even to the members of the university. One
thing observable in Latimer, and that which furnished a
complete excuse for his adopting this whimsical mode of
instruction, is the use made by him of the figures and cus-
toms which he chose to illustrate his subject. Card playing
at Christmas was so common that to have preached against
the usage would only have created violent prejudices in the
minds of the hearers. Latimer, therefore, instead of at-
tacking the fashion, endeavoured to render it subservient
to moral and religious instruction. He fixed the attention
of the audience by talking to them in a style with which
they were familiar, and he drew his comparisons from topics
of amusement, that he might impress upon their minds a
few solemn truths easy of remembrance, and most suitable
to a season of mirth and festivity.
The completest justification of Latimer, however, is
found in the provocation which his preaching gave to the
Romish zealots; who were not so much displeased with
the figurative language which he adopted as with the use
that he made of it. They could not endure that the people
should be made acquainted with the gospel, and therefore
one Dr. Buckingham, prior of the Black Friars, undertook
to confute Latimer from the same pulpit, and in the same
mode of illustration, by bringing out his Christmas dice,
and casting to his audience cinque and quater; meaning by
the cinque five places in the New Testament, and the four
doctors by the quater ; by which cinque quater he would
prove that it was not expedient the scripture should be in
BISHOP LATIMER, ix
English, lest the ignorant and vulgar sort might haply be
brought to leave their vocation, or run into some inconve-
nience. Thus, said he, for example, 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 upon this, cease from his plough:
likewise the baker, when he heareth “ that a little leaven
corrupteth a whole lump of dough,” may perchance leave our
bread unleavened, and so our bodies shall be unseasoned.
Also the simple man, when he heareth in the gospel, “If
thine eye offend thee pluck it out and cast it from thee,”
may make himself blind, and so the world will be full of
beggars.”
Latimer heard this sermon, and engaged to answer the
arguments, which he did from the same pulpit in the after-
noon, Buckingham sitting opposite to him with his black
friar's cowl about his shoulders. After discoursing of the
mystical speeches and figurative phrases of scripture, our
preacher said that such metaphors were common and well un-
derstood in all languages. “As for example,” observed he,
looking towards the place where the prior sat, “when the
painters represent a fox preaching out of a friar's cowl, no
one is so weak as to take this for a real fox, but only as a
figure of caution to beware of that hypocrisy, craft, and
dissimulation, which lieth hid many times in these cowls.”
This application put Buckingham so much out of counte-
nance, that he never ventured to encounter Latimer again ;
but another antagonist, about the same time, entered the lists
against him with a greater display of learning than Bucking-
ham had shewn, and therefore more deserving of a serious
reply. This was a gray friar named Venetus, a foreigner,
and apparently an Italian, whose discourse Latimer answer-
ed in a manner worthy of a scholar, and with such effect
that as by his raillery he had shut up the prior in his mo-
mastery, so now by his reasoning he drove Venetus from the
university. But these triumphs, if they added to the num-
ber of his admirers, increased also the malice of his enemies.
The principal of these was West, bishop of Ely, who, hear-
ing of the fame of Latimer, came secretly and suddenly into
St. Mary's Church on purpose to judge of his preaching.
X THE LIFE of
*
}\
Latimer was then in his sermon, but paused till the bishop
was seated, and then said, “It is of congruence meet that
a new auditory being more honourable, requireth a new
theme, being a new argument to intreat of. Therefore it
behoveth me now to deviate from mine intended purpose,
and somewhat to intreat of the honourable estate of a
bishop. Therefore let this be the theme, ‘Christus easistens
pontifer futurorum bonorum, &c.’” This text, says a co-
temporary, 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 suc-
ceed him in his church, that the bishop then present might
well think of himself, that neither he nor any of his fellows
were of that race, but rather of the fellowship of Caiaphus
and Annas.
This, notwithstanding, the bishop being a very wise and
politic man, after the sermon, said, “ Mr. Latimer, I
heartily thank you for your good sermon, assuring you that,
iſ you will do one thing at my request, I will kneel down
and kiss your foot, for the good admonition that I have re-
ceived of your sermon, assuring you that I never heard mine
office so well and substantially declared before this time.”
“What is your lordship's pleasure that I should do for
you ?” quoth Mr. 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 understanding what he hath written, nor what
opinions he holdeth. Sure, I am, 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 other-
wise than I have done, there needeth no confutation of his
doctrine. Otherwise, when I understand 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,” said the bishop, “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 ser-
B [SHOP LATIMER. xi
mon, practised with Latimer's foes from that day forwards
to put him to silence”. &
Another person of eminence, who took a dislike to Lati-
mer on account of his honest zeal and scriptural preaching,
was Dr. John Redman, then of St. John’s College, but after-
wards master of Trinity. He was a man of great learning
and liberality, but somewhat timid ; and though inclined to
a reform, yet fearful of giving offence to those who were in
authority. Redman wrote to Latimer a letter in Latin, be-
séeching him not to prefer his own singular judgment in
matters of religion and controversy before so many learned
men and the whole Catholic church. Fox gives what he
calls a summary in English of this epistle, which, if correct,
deserved the laconic answer that Latimer returned to it as
follows:
“Reverend M. 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 ; where, as 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.”
This shews the spirit of Latimer ; and of his humour we
have an instance related incidentally indeed by one of his
bitterest enemies. Bishop Bonner, in the process of his
examination of the martyr Philpot, said, “The varlet Lati-
mer, at Cambridge, when the vice-chancellor sent for him,
intending to have excommunicated him for some of his
heresies, and was coming to his chamber, he hearing of his
approach made answer that he was sick of the plague, and
so deluded the chancellor.” This was an ingenious device
to get rid of a troublesome visitor, and it was a justifiable
piece of wit, for by the plague no doubt Latimer meant
heresy.
At length, however, bishop West, who had not forgotten
the sermon which he had heard, proceeded to silence the
preacher ; but as the monastery of Austin friars at Cam-
bridge was exempt from episcopal jurisdiction, and the
* Strype's Eccles. Mem, 111, p. 233.
xii 3: THE LIFE OF
prior, Dr. Barnes, happened to favour the reformed doc-
trines, Latimer was suffered to exercise his ministery there
in defiance of the interdict. This provoked the bishop and
the leading men of the university to such a degree, that a
catalogue of complaints was drawn up by them, and exhi-
bited to cardinal Wolsey against Latimer as a sower of dis-
cord and false doctrine. The cardinal, who, with all his
faults, was no bigot, resolved to hear what this celebrated
preacher had to say for himself. Accordingly Latimer was
sent for to York Place, and after waiting some time he was
called into the presence of the minister, with whom sat
two doctors of Cambridge. When he entered the room,
the cardinal said, “ Is your name Latimer ?” “ Yea, for-
sooth,” answered Latimer. “ You seem,” quoth the
cardinal, “ to be of good years, and no babe, but one
that should wisely and soberly use yourself in all your
doings. And yet it is reported to me, that you are much
infected with this new fantastical doctrine of Luther, and
such like heretics; and that you do very much harm among
the youth, and other light 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 the ancient doctors of the church, and also the
school doctors.” “Marry, that is well said,” quoth the
cardinal, “I am glad to hear that of you ; and, therefore,
you Mr. Doctor Capon, and you Mr. Doctor Marshall, say
you somewhat to Mr. Latimer, touching some question in
Duns.” Whereupon Dr. Capon propounded a question to
Latimer, who being then fresh of memory, and not dis-,
continued from study, as the two doctors had been, answered
very roundly; sometimes helping them to cite their own
allegations rightly, where they failed themselves in doing so.
The cardinal perceiving the ripe and ready answers of Lati-
mer, said, “What mean you, my masters, to bring such a
man before me into accusation ? I thought he had been some
light headed fellow, that never studied such kind of
doctrine as the school authors are.' I pray thee, Latimer,
tell me the cause, why the bishop of Ely, and others, do
mislike thy preachings. Tell me the truth, and I will bear
BISHOP LATIMER, * xiii
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 on this text, Christus existens pontifer, wherein
I described the office of a bishop so uprightly as I might, ac-
cording 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 preaching in the univer-
sity.” “I pray you tell me,” quoth the cardinal, “what time
didst thou preach before him from that text 7” Mr. Latimer
plainly and simply declared unto the cardinal the whole effect
of his sermon preached before the bishop of Ely. The car-
dinal, 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 would be objected against
him, the cardinal said unto Mr. Latimer, “If 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 him say what he will.” Then, after
a gentle monition given unto Mr. Latimer, the cardinal
discharged him, with his licence, home, to preach
throughout England”.”
Thus, the malice of his adversaries was turned to good,
for Latimer being now armed with an authority which
could not be called in question, went on preaching the word
of God unreservedly, to the conversion and edification of
multitudes.
But now the good man was to shine in a new sphere. The
affair that most engaged the mind of Henry VIII., at
this time, was the legality of his marriage with Catherine
of Arragon, the widow of his brother Arthur. Into the
motives of the king for endeavouring to dissolve an union
that had been productive of issue, it is not necessary to
enter. He solicited a divorce, and would have obtained it
from the pope, had it not been for the interest of
the emperor Charles V., who, as the queen's nephew,
* Strype, ut supra, p. 234.
xiv. THE LIFE OF
thought, and justly enough, that honour required it of him
to stand forward as her protector. Between two such potent
monarchs the sovereign pontiff found himself in a state of
embarrassment, and he endeavoured, by delay, to avoid
giving offence to either side. This, however, did not suit
the views of the impatient Henry, who began now to think
less respectfully of the papal authority than he had been
accustomed to do. A jest, sometimes, has an effect which
grave argument cannot accomplish. While the king was
disturbed and provoked by the dilatory proceedings of the
court of Rome, Sir Thomas Wyatt, a man of wit, took the
liberty of saying, one day, in the royal presence, “Lord
what a thing is this that a man can’t repent of his sin with-
out the pope's leave ſ”
Henry was struck with the remark, and from that
moment his thoughts were turned to the abolition of the
papal supremacy. Among the persons who enjoyed much
of his private confidence, was Dr. William Butts, the phy-
sician, a man of great. merit, and a favourer of the re-
formation. Being a member of the university of Cambridge,
he was deemed a fit person to go thither, for the purpose of
bringing over some of the most popular divines there to
further the king's designs. The doctor, on hearing Latimer,
was so pleased, that he invited him to court, where he
introduced him to the king, before whom he was appointed
to preach, in the Lent season of 1530. His majesty, who,
with all his faults, loved honesty and plain dealing, was
much struck with the apostolical freedom of Latimer, and
he expressed his satisfaction in a very remarkable manner.
There happened to be present, on that occasion, the vice-
chancellor of Cambridge, who being a known enemy to
Latimer, was, in all probability, then exerting himself
to bring this heretical preacher into disgrace. Thus much,
however, is certain, that the king was well acquainted with
the vice-chancellor’s sentiments in regard to Latimer, and
took a pleasure in mortifying that officer, who, in a letter
written to the master of St. Peter's Cöllege, gave an account
of the treatment he had received. “Dominiga Secunda,
in the afternoone, I came to Wyndsor, and also to part of
Mr. Latymer’s sermon, and after the end of the same, I
BISHOP LATIMER. XV
spaké with Mr. Secretary. But, by-and-by, the king
greatly praised Mr. Latimer's sermon, and, in so praising,
said in this wise; “This displeaseth greatly Mr. vice-
bhancellor, yonder. Yon same,” said he unto the duke of
Norfolk, ‘is Mr. vice-chancellor of Cambridge,” and so
pointed unto me *.” *
While Latimer was thus distinguished at court. Arch-
bishop Warhām convened an assembly at Lambeth, for
the purpose of examining certain books written by Tyndal,
Frith, and other protestants ; but the principal object of
the meeting was to put down the translation of the scrip-
tures, as being unnecessary for Christian men, who, it was
said, might profit equally well by hearing their duty from
the mouth of the preacher.
As Latimer was present at this meeting, it has been
inferred that he was not then satisfied with the expediency
of allowing the bible to be read in the vulgar tongue.
That conclusion, however, is not warranted by the mere
circumstance of his name being inserted in the minutes,
where he is only stated to have been present when those
proceedings took place. The whole business was indeed
nothing better than a political artifice, to furnish some
pretext for the royal proclamation, which soon afterwards.
came out, interdicting heretical books, and including
among them the translation of the new testament. Upon
this Latimer, who never made a compromise with his con-
science, and who well knew what a deception had been
practised upon the king, addressed him in the following
letter, which, for vigour of language and sincerity of
intention, has been rarely equalled, and was never sur-
passed:— º ..
“To the most mighty prince, King of England, Henry
the Eighth, grace, mercy, and peace, from God the Father
and our Lord Jesus Christ. The holy doctour Saint Au-
gustine, in an epistle which he wrote to Casulanus sayth
that he, which for feare of any power hideth the truth,
provoketh the wrath of God to come upon him : for he
feareth men more than God. And according to the same,
the holy man, Saint John Chrysostome, sayth, that hee is
* Bishop Burmet's History of the Reformation, vol. iii.
N.
xvi - THE LIFE OF
not alonely a traytor to the truth, which openly for truth,
teacheth a lie, but he also which doth not truly pronounce
and shewe the truth that he knoweth. These sentences
(most redoubted king) when I read now of late, and marked
them earnestly in the inward parts of mine heart, they
made me sore afrayd, troubled and vexed mee grieviously
in my conscience, and at the last drove me to this streyt,
that either I must shewe forth such things as I have read
and learned in scripture, or els to be of that sort that pro-
voke the wrath of God upon them, and be traytors unto
the trueth : the which thing than it should happen, I had
rather suffer extreame punishment.
“ For what other thing is it to be a traytour unto the
trueth, than to be a traytour and a Judas unto Christ,
which is the very truth and cause of all truth ? the which
saith that “whosoever denyeth him here 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 paineful. But, alas, how little do men regard those
sharp sayings of these two holy men 7 and how little do
they feare the terrible judgement of Almighty God and
speciallie they which boast themselves to be guides and
captaines unto other, and challenging unto themselves the
knowledge of holy scripture, yet will neither shewe 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 (Matth. xxiii), wo
be it unto you Scribes, and Pharisees, which shut up the
kingdom of heaven before men, and neither will you enter
in yourselves, neither suffer them that would, to enter in.”
And they will as much as in them lyeth, debar, not onely the
word of God, which David calleth ‘a light to direct and
shew every man how to order his affections and lusts,’
according to the commandments of God; but also by their
subtle wyliness, they instruct, move, and provoke, in a
manner, all kings in Christendom, to ayde, succoure, and
help them in this their mischiefe; and especiallie in this
B1SHOP LATIMER. xvii
your realme, they have sore blinded your liege people, and
subjects with their lawes, customes, ceremonies, and Ban-
bery gloses; and punished them with cursings, excommu-
nications, 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 increaseth by their tyrannie) they have made it treason
to your noble Grace to have the scripture in English.
“Here I beseech your Grace to pardon me awhile, and
patiently to heare me a word or two ; yea, and though it bee
so that as concerning your high majesty and regall power,
whereunto Almighty God hath called your Grace, there is
as great difference betweene you and me, as betweene God
and man. For you be here to me and to all your subjects
in God's stead, to defend, aide and succour us in our right;
and so I should tremble and quake to speake to your Grace.
But againe, as concerning that you be a mortall man, in
daunger of sinne, 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 sal-
vation, than I and other of your subjects have, which be all
members of the mysticall body of Christ. And though you
be an higher member, yet you must not disdain the lesser.
For as Saint Paul sayeth ; “Those members that be taken
most vilest, and had in least reputation, be as necessary as
the other, for the preservation and keeping of the body.”
“This, most gracious 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 faithfull minde, even
as it is. *
“First, and before all things, I will exhort your Grace to
mark the life and processe 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 minde, the golden
rule of our master Christ; ‘The tree is knowne by the
fruite.' For by the diligent marking of these, your Grace
Vol. I. * C
xviii T H E L T FE OF
shall clearly knowe 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 plainely
that our Saviour Jesus Christes life was very poore. Begin
at his birth, and I beseech you, who ever heard of a poorer
or so poor as he was 7 - &
“It were too long to write how poor Joseph and the blessed
Virgin Mary took their journey from Nazareth toward
Bethlem, in the colde and frostie winter, having nobody to
wait upon them, but he both master and man, and she both
mistress and maide. How vilely thinks your Grace, were
they intreated in the innes and lodgings by the way? and
in how vile and abject place was this poore maide, the
mother of our Saviour Jesus Christ brought to bed in,
without company, light, or any other thing necessary for a
woman in that plight 2 was not here a poore beginning, as
concerning the world ! Yes truehe. And according to
this beginning, was the processe 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 shewe us that his
followers and vicars should not regard nor 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 dignitie happen to a man, let him
not set his affiance, pleasure, trust, and heart upon them.”
So that it is not against the povertie in spirit which Christ
praiseth in the gospel of Saint Matthew, chapter v. to
be rich, to be in dignitie, and in honour, so that their
hearts be not fixed and set upon them so much, that they
neither care for God nor good men. But they be enemies
to this povertie in spirit, have they never so little, that
have greedie and desirous mindes to the goods of this
world, onely because they would live after their own plea-
sure and lusts. And they also be privy enemies (and so
much the worse) which have professed, as they say, wilfull
povertie, and will not be called worldly men, and they have
lords’ lands and king's riches ; yea, rather than they would
lose one jot of that which they have, they will set debate
BI'SHOP LATIMER. xix
between king and king, realme and realme, yea between
the king and his subjects, and cause rebellion against the
temporal power, to the which our Saviour Christ himself
obeyed and paid tribute, as the gospel declareth ; unto
whom the holy Apostle St. Paul teacheth every Christian
man to obey. Yea, and beside all this, they will curse and
ban, as much as in them lieth, even into the deep pit of
hell, all that gainsay their appetite, whereby they think
their goods, promotions, or dignities should decay.
“Your Grace may see what means and craft the spiri-
tualitie (as they will be called) imagine to breake and with-
stand the acts * which were made in your Grace's last par-
liament 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 spirituality to be
corrupt with this unthrifty ambition; yet I mean not all to
be faulty therein, for there be some good of them. Neither
will I that your Grace should take away the goods due to
the church, but take away all evil persons from the goods,
and set better in their stead. I name nor appoint no per-
son, nor persons, but remit your Grace to the rule of our
Saviour Christ, as in Matthew the 7th chapter; ‘ by their
fruites ye 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 15th 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 exhorteth 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 Bel-
zebub, what marvel is it, if they call you devilish persons
and hereticks 7" Read the 14th chapter of St. Matthew's
gospel, and there your Grace shall see that he promised to
the true preachers no worldly promotions or dignitie, but
persecution and all kinds of punishment, and that they
should be betrayed even by their own brethren and chil-
* These were acts made against exactions for probates of wills, for regulating
mortuaries, and against pluralities and non residence.
c 2
XX T H E LIFE OF
dren. 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.’ And in the 10th 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 sheepe harmlesse, 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 knowne by, that it should be despised among these
worldly wise men, and that they should repute it but
foolishness and deceivable doctrine, and the true preachers
should be persecuted 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 apos-
tles remembering this lesson of our Saviour Christ, were
content to suffer such persecutions 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 will live godly in Christ
Jesus, should suffer persecution.’ And also he saith fur-
ther 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,
where the word of God is truly preached, there is persecu-
tion, as well of the hearers as of the teachers: and where
as is quietness and rest in worldly pleasure, there is not
the truth. For the world loveth all that are of the world,
and hateth all things that are contrary to it. And to be
short, St. Paul calleth the gospel the word of the cross,
the word of punishment. And the holy scripture doth pro-
mise nothing to the favours and followers of it in this
world, but trouble, vexation, and persecution, which these
worldly men cannot suffer, nor away withall.
“Therefore pleaseth it your good Grace, to return to this
golden rule of our master and Saviour Jesus Christ, which
B I SHOP LATIM F. R. XXl
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|
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;
S
sW
g
l
is this, “By their fruites ye shall know them.” For where
you see persecution, there is the gospel, and there is the
truth; and they that do persecute, be voide 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 be
naught, dare not come to this light, but go about to stop it
and hinder it, letting as much as they may, that the holy
Scripture should not be read in our mother tongue, saying
that it would cause heresy and insurrection, and so they per-
Swade, at the least way they would fain perswade your
Grace to keep it back. But here mark their shameless
boldness, which be not ashamed contrary to Christes doc-
trine, to gather figges of thornes, and grapes of bushes,
and to call light darknesse, and darknesse light, sweete
Sowre, and sowre sweete, good evill, and evill good, and to
say, that that which teacheth all obedience, should cause
dissention and strife. But such is their wilie wisdome :
therewith they judge and measure every thing, to hold and
keep still this wicked mammon, the goods of this world,
which is their God, and hath so blinded the eyes of their
hearts, that they cannot see the cleare light of the sacred
scripture, though they babble never so much of it.
“But as concerning this matter, other men have shewed
A your Grace their mindes, how necessary it is to have the
t
!
*
scriptures in English. The which thing also your Grace
\ hath promised by your last proclamation: the which pro-
mise I pray God that your gratious highnesse may shortly
perform, even to-day before to-morrow. Nor let not the
wickednesse of these worldly men detain you from your
godly purpose and promise. Remember the subtle worldly
wise counsellors of Hammon the son of Naas, king of the
Ammonites which, when David had sent his servants to
comfort the young king, for the death of his father, by
crafty imaginations counselled Hammon, not alonely not to
receive them gently, but to intreat 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 -
xxii THE LIFE OF .
come and conquer it.’ And they caused the young king to
sheare their head, and to cut their coates by the points,
and sent them away like fooles: whom he ought rather to
have made much of, and to have intreated them gently, and
have given great thanks and rewards. O wretched coun-
sellors | But see what followed of this carnall and worldly
wisdome. Truly nothing but destruction of all the whole
realme, and also of all them which took their partes.
“Therefore, good king, seeing that the right David, that
is to say, our Saviour Christ, hath sent his servants, that
is to say, his true preachers, and his owne word also to
comfort our weak and sick soules, let not these worldly
men make your Grace believe that they will cause insur-
rections and heresies, and such mischiefes as they imagine
of their owne mad braines, least that he be avenged upon.
you and your realme, as was David upon the Ammonites,
and as he hath ever been avenged upon them which have
obstinately withstood and gainesaid his word.
“But peradventure they will lay this against me, and say
that experience doth shew, how that such men as call them-
selves followers of the gospel, regardeth not your Grace's
commandement, neither set by your proclamation, and
that was well proved by those persons which of late were
punished in London for keeping of such bookes as your
Grace had prohibited by proclamation; and so like as they
regarded not this, so they will not regard or esteeme other
your Grace's lawes, statutes and ordinances. But this is but
a crafty perswasion. For your Grace knoweth that there is
no man living, specially that loveth worldly promotion,
that is so foolish to set forth, promote, or inhaunce his
enemy, whereby he should be let of his worldly pleasures
and fleshly desires: but rather he will seeke 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 bookes, the very true cause of
it, and chief counsellors (as men say, and of likelihoode it
should be) were they whose evill living and cloked hypo-
crisy these bookes 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 ever-
BISHOP LATIMER. xxiii
more seene, that the most part overcometh the better; and
so it might be that these men did not take this proclama-
tion as yours, but as theirs set forth in your name, as they
have done many times more, which hath put this your.
realme in great hinderance and trouble, and brought it in
great penury, and more would have done if God had not
mercifully provided to bring your Grace to knowledge of
the falsehood and privy treason which their head and cap-
tain was about * : and be ye sure not without adherents, if
the matter be only searched. For what marvel is it, that
they being so nigh of your counsell, and so familiar with
your lordes, should provoke both your Grace and them to
prohibite these bookes, which before by their owne autho-
rity have forbidden the New Testament under pain of ever-
lasting damnation : for such is their manner, 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. Moreover, I will ask them the cause of
all insurrections, which have been in this realme heretofore.
And whence is it, that there be so many extortioners,
bribers, murtherers, and thieves, which daily do not breake
onely your Grace's lawes, ordinances, and statutes, but also
the lawes and commandements of Almighty God: I thinke
they will not say these bookes, but rather their pardons
which causeth many a man to sinne 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 bookes, 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 bookes and them that
have them. •
“And as touching these men that were lately punished
for these bookes, there is no man, I heare 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 not rather theirs. And be it so that there
be some that have these bookes, that be evill, unruly, and
* Latimer is supposed here to have meant Cardinal Wolsey.
XXiv THE LIFE OF
self-willed persons, not regarding God's lawes nor man's,
yet these bookes 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 froward minde, and carnall 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, these bookes nor the devill himself could not hurt
them, nor make them to go out of frame ; so that the lacke
of good curates is the destruction and cause of all mis-
chiefe. Neither do I write these things because that I will
either excuse these men lately punished, or to affirme all to
be true written in these bookes, which I have not all read,
but to shew that there cannot such inconvenience follow of
them, and specially of the scripture, as they would make
men believe should follow.
“And though it be so that your Grace may by other
bookes, and, namely, by the scripture itselfe, know and
perceive the hypocrite wolves, clad in sheepe's clothing, yet
I thinke myself bound in conscience to utter unto your
Grace such things as God put in my minde to write. And
this I do (God so judge me) not for hate of any person, or
persons living, nor for that I thinke the word of God should
go forth without persecution, if your Grace had commanded
that every man within your realme should have it in his
mother's tongue. For the gospel must needs have perse-
cution unto the time that it be preached throughout all the
world, which is the last signe 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 devill would set forth some wile or other
to persecute the truth. But my purpose is, for the love
that I have to God, principally, and the glory of his name,
which is only known by his word, and for the true alle-
giance 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 other, that it may increase to the pleasure
of God, to exhort your Grace to avoid and beware of these
mischievous flatterers, and their abominable ways and
counsell.
J|
B I SHOP LA TIMER , XXV
“And take heede whose counsels your Grace doth take
in this matter : for there be some that, for feare of losing
their worldly worship and honour, will not leave their opi-
nion, which rashly, and that to please men withal by whom
they had great promotion, they tooke upon them to defend
by writing *, so that now they think that all their felicity
which they put in this life, should be marred, and their
wisdome not so greatly regarded, if that which they have
so slanderously oppressed, should be now put forth and al-
lowed. But alas, let these men remember St. Paul, how’
fervent he was against the truth (and that of a good zeale)
before he was called : he thought no shame to suffer pu-
nishment and great persecutions for that which he before
despised and called heresy. And I am sure that their
living is not more perfect than St. Paul’s was, as concerning
the outward workes of the law, before he was converted.
“Also, the king and prophet David was not ashamed to
forsake his good intent in building of the temple, after that
the prophet 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 wisdome that *
think it against their worship to acknowledge their igno-
rance; whom I pray to God, that your Grace may espy, and
take heede of their worldly wisdome, which is foolishness
before God: that you may do that that God commandeth,
and not that which seemeth good in your own sight, without
the word 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 giftes, and not
a defender of his faith, for he will 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
* This seems to be an allusion to Sir Thomas More, then lord chancellor,
whose zeal for popery in its worst form is the greatest blot upon his memory.
xxvi - THE LIFE OF
'man's power or reason, as all the stories of the bible maketh .
mention.
“Wherefore, gracious king, remember yourselfe; have
pity upon your soule, and thinke that the day is even at
hand when you shall give accounts 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 be not
ashamed, but to be cleare 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 conti-
nually. To whom be all honour and praise for ever, Amen.
The spirit of God preserve your Grace. Anno Domini,
1530, lmo. die Decembris.”
This powerful appeal to the royal conscience, though it
did not produce the immediate effect which the writer had
in view, made an impression upon the king's mind, and
confirmed him in the good opinion which he had formed of
the writer, who, about this time, was presented to the
living of West Kington, in Wiltshire. Thither he went
contrary to the wishes of his friend, Dr. Butts, who would
have had him remain at court in hopes of obtaining for him
higher preferment. But Latimer had no such ambition,
and besides his conscience would not permit him to hold a
benefice without discharging the pastoral duty in person.
Preaching was his great delight, and in the exercise of
this happy faculty he met with abundant success. The
light of the gospel became diffused beyond his own parish,
and the desire which the people had to hear him was so
great that the mayor of Bristol sent him an invitation to
preach before him and the corporation at Easter. This
stirred up the malice of the Romish faction so far, that by
their influence, they procured an inhibition against all
preachers there who had not the bishop's license. Not
content with this advantage, two bigotted priests, Powell
and Hubberdine, proceeded to asperse the private character
of Latimer, but when challenged to prove their charges they
were forced to acknowledge that they had no authority but
hearsay information for what they had advanced. Calum-
B I SHOP LATIMER. xxvii
niators, instead of being ashamed when convicted of false-
hood, only become more malignant, and so it was in the
present case; for, finding the popularity of Latimer in-
creased, his adversaries sent up articles of accusation against
him to Stokesley, bishop of London, who, contrary to eccle-
siastical order, cited him into his court. Latimer, instead
of obeying the summons, appealed to the bishop of Salis-
bury, as being his ordinary; on which Stokesley laid the
matter before the archbishop of Canterbury, who issued his
citation, and appointed a commission to examine the ac-
cused.
It was now the depth of winter, and Latimer was labour-
ing under a sharp fit of the stone and cholic, notwithstanding
which he immediately hastened to London; but previous to
his departure, he wrote a long letter to his friend, Sir Ed-
ward Baynham, in which he gives a minute account of his
sufferings and persecutors, particularly Stokesley, of whom
he says, “ Me seems it were more comely for my lord to be
a preacher himselfe, 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 labour and pain at any time, as to come to
preach in my little bishopric at West Kington, whether I
were present or absent myselfe, I would thank his lordship
heartily, and thinke myself greatly bounden to him, that he
of his charitable goodness would go so far to help to dis-
charge 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 were fruitful, and to the
edification of my parishioners.
“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 lord unto me.
For the university of Cambridge hath authority apostolic
to admit twelve yearly, of the which I am one: and the
king's highness, God save his Grace, did decree that all
admitted of universities should preach throughout all his
realme, as long as they preached well, without distraine at
any man, my lord of Canterbury, my lord of Duresme, with
xxviii THE LIFE OF
such other, not a few standing by, and hearing the decree,
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 defence 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 admitted, is it
not to disobey the king 2 Is it not one king that doth in-
hibit and admit, and hath he not as great authority to ad-
mit as to inhibit He that resisteth the power, whether
admitting, or inhibiting, doth he not resist the ordinance of
God 7 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 blame 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 that falsely reporteth it, as the poet
Martial said to one that depraved his book :—
Quem recitas meus est, o Fidentine, libellus :
Sed male cum recitus, incipit esse tuus.
“Either my lord of London will judge my outward man
only, as it is said, Omnes vident quae foris sunt, or else he
will be my God, and judge mine inward man, as it is said,
Deus autem intueter cor.—If he will have to do only with
mine outward man, and meddle with mine outward conver-
sation, 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 Lon-
don; 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 voluntary
BISH OF LAT IMER . xxix
things, I have reproved the abuse, the superstition of them,
without condemnation of the things themselves, as it be-
cometh 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 thornie be their hearts. If my lord will needs
coast and invade my inward man, will I, mill I, and break
violently into my heart, I fear me I shall either displease
my lord of London, which I would be very loath, or else my
Lord God, which I will be more loath ; not for any infi-
delity, but for ignorance ; for I believe as a christian man
ought to believe. 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 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 stu-
dying, preaching, and tarrying the pleasure and leisure of
God; and in the mean season, (Acts viii.) as Apollos did
when he knew nothing of Christ, but Baptismum Johannis,
teach and preach mine, even christen that, and no farther
than I know to be true. There be three creeds, one in my
mass, another in my matins, the third common to them that
neither say mass normatins, 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 others to be-
lieve : yet I am ignorant in things which I trust hereafter to
know, as I do now know things in which I have been igno-
rant heretofore: ever learne 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, had been lord of all the world as Christ is, so that if
he should have deprived the king of his crown, or you of
your lordship of Bromham, it had been enough : for he
could do no wrong. Now I might be hired to think other-
wise, notwithstanding I have both seen and heard scripture
XXX THE LIFE OF
drawn to that purpose. I have thought in times past that
the pope's dispensations of pluralities of benefices, and ab-
sence from the same, had discharged consciences before
God: forasmuch as I had heard ecce vobiscum sum, and
qui vos audit, me audit, tended to corroborate the same.
Now I might be easily intreated to think otherwise. I have
thought in times past that the pope could have spoiled pur-
gatory at his pleasure, with a word of his mouth : now
learning might perswade 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 portions in heaven as he might
deliver out of purgatory. I have thought in times past,
that if l 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 superstitious foolishness. I have thought in times past,
that divers images of saints could have holpen me, and done
me much good, and delivered 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 judgement, God hath
delivered me. Yea, men thinketh 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
contrary *, and yet this his boldness might have chanced in
pope Julius's days, to stand him either in a fire or else in a
fagot. Which thing deeply considered and pondered of my
lord, might something stir him to charitable equity, and to
be something remissable toward men, which labour to do
good as their power serveth with knowledge, and doth hurt
to no man with their ignorance: for there is no greater dis-
* Stokesley was so zealous in promoting the divorce of IIenry and Catherine,
that the king actually pitched upon him to argue the case with Sir Thomas More,
who was of opinion that the marriage could not be legally set aside.
B I SHOP LATIMER • xxxi
tance, than between God's law, and not God's law : nor is it
not so, or so ; because 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 had thought otherwise these thousand years.
“And, finally, the matter is weighty, and ought substan-
tially 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 boldened me to preach his truth, so he will
strengthen me to suffer for it, to the edification of them
which have taken by the working of him, fruite thereby ;
and even so I desire you, and all other that favour me for
his sake, likewise to pray ; for it is not I (without his help-
ing 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
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 so out of frame, that it
should be too painful for me to write it again ; and if I be
not prevented, shortly I intend to make merry with my
parishioners this Christmas, for all the sorrow, least per-
chance I never return to them again ; and I have heard say,
that a doe is as good in winter as a buck in summer.”
On the arrival of Latimer in London, he appeared before
the commissioners appointed to examine him, and who im-
mediately tendered him a set of articles for his subscription
as follows:–
“That there is a purgatory to purge the souls of the
dead after this life—that the souls in purgatory are holpen
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—that it is profitable for christians to
call upon the saints that they may pray for us unto God—
xxxii THE LIFE OF
that pilgrimages and oblations done to the sepulchres and
reliques 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 delivered 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 com-
mitted to laymen—that men may merit at God's hand by
fasting, prayer, and other works of piety—that they which
are forbidden of the bishop to preach, as suspected persons,
ought to cease until they have purged themselves—that the
fast which is used in Lent, and other fasts prescribed by
the canons are to be observed—that God in every one of the
seven sacraments, giveth grace to a man rightly receiving
the same—that consecrations, sanctifyings, and blessings,
by custom received into the church are profitable—that it is
laudable and profitable that the venerable images of the
crucifix and other saints should be had in the church as a
remembrance, and to the honour and worship of Jesus
Christ, and his saints—that it is laudable and profitable to
deck and clothe those images, and to set up burning lights
before them to the honour of the said saints.”
The paper containing these propositions being tendered
to Latimer, he read it over and returned it, without signing
the same or saying a word ; upon which the archbishop
thus addressed him, “We intend not to be hard upon you;
take a copy of the articles, examine them carefully, and God
grant that at our next meeting we may find each other in
botter temper.” -
There were two more meetings, at both of which Lati-
mer remained firm to his purpose in refusing to subscribe
the articles, for which he was at first declared contuma-
cious, and afterwards excommunicated. In order, however,
to bring him to some submission, it was resolved at a sub-
sequent convocation, to take off the sentence if he would
sign two of the articles, namely, the one respecting the ob-
servance of Lent, and that concerning the crucifix, and the
lawfulness of images in churches. Fox is in doubt whether
Latimer submitted to this condition; and Gilpin, in his me-
moir of our reformer, roundly asserts that he did not recant;
BISHOP LATIMER. xxxiii
but the fact is put beyond all question by the minutes of
the convocation, where it is recorded, that in the month of
March, 1531-2, Latimer appeared, and kneeling down,
craved forgiveness, acknowledging that he had erred in
preaching against the aforesaid two articles. His words
are: “ My lords, I do confess, that I have misordered
myself very far, in that I have so presumptuously and boldly
preached, reproving certain things, by which the people that
were infirm hathtaken occasion of ill. Wherefore I ask for-
giveness of my misbehaviour. I will be glad to make amends.
And I have spoken indiscreetly in vehemence of speaking,
and have erred in some things, and in manner have been
in a wrong way, lacking discretion in many things.”
After making this confession, which amounted to any thing
but an absolute retractation of opinions, he desired absolu-
tion. This, however, was deferred till the 10th of April,
when he subscribed the two articles already mentioned, and
a further hearing was appointed. When that day came it
appeared that a new complaint had been brought against him
respecting a letter which he had written to one Greenwood
of Cambridge. The result of this was another adjournment
of his cause, on which he appealed to the king, whose man-
date brought the vexatious business to a conclusion, and
Latimer, after repeating his submission before the convo-
cation, was restored to his functions.
This, however, was rather a mortification than a victory to
the enemies of the goodman, and therefore new engines were
set at work by them to effect his ruin. But while these designs
were carrying on, the friends of Latimer at court were not
idle. These were Dr. Butts, Lord Cromwell, and above all
the rest, Queen Anne Boleyn, who was much taken with
the apostolic appearance of Latimer, the fervour of his zeal
in preaching, and the excellence of his character. This un-
fortunate woman was now at the height of her influence
over the capricious mind of Henry; and being much attach-
ed to the protestant party, she exerted all her interest in
their behalf.
Two bishoprics were at this time vacant, Worcester and
Salisbury, and the queen thinking that Latimer was better
qualified to promote the reformation in a public than
Vol. I. d
xxxiv. * THE LIFE OF
private capacity, recommended him to the king for the
former see. Henry, who had already formed a good opinion
of the man, very readily gave his consent, and the conse-
cration was performed at Lambeth, by archbishop Cranmer,
in September, 1535. Thus Latimer was providentially res-
cued from the hands of his inveterate enemies, and placed
in a sphere of more extended usefulness. As a bishop, he
laboured with indefatigable diligence, and those abuses
which he could not altogether remove, were rendered less
offensive by his prudent management. Among other super-
stitions which then prevailed, one of the most common
and Scandalous, was the custom of distributing holy water
and holy bread in the churches, to which elements the
people paid uncommon reverence, as preservatives from
witchcraft, diseases, and lightning. The bishop of Wor-
cester finding that he could not set aside the practice, endea-
voured to make it in some degree instructive, by drawing
up two forms, in popular language, to be used by the
clergy, when they distributed the water and bread. On
giving the former, the priest was directed to say:
Remember your promise in baptism,
Christ his mercy and bloodshedding,
By whose most holy sprinkling,
Of all your sins you have free pardoning.
And on distributing the bread he was to use these words:
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 would be partakers.
While Latimer was thus labouring for the edification of
his flock, he suffered a severe stroke in the fall of Anne
Boleyn, to whom he was much attached, on account of her
amiable spirit, and the earnestness with which she had
espoused the cause of the gospel. But, zealous, as she was
for the reformation, this unfortunate lady did not approve
of the spoliation of the monastic institutions. She thought
that some of those monuments of ancient piety ought to be
preserved, for the education of youth, the support of the
destitute, and the comfort of the penitent. In that sentiment
Latimer heartily concurred, and, therefore, was easily per-
B I SHOP LATIM ER. XXXV
suaded by the queen to enforce the point with all his
eloquence, in one of his sermons before the king. But the
ravenous courtiers were too hard for the preacher, and
those endowments which had been devoted by the founders
to the glory of God, and the improvement of mankind, were
sacrilegiously seized, and divided among a set of sycophants.
The death of the queen revived the hopes of the papists,
but it did not dishearten the protestants, or cause them to
relax in their efforts to complete the great work in which
they had embarked. In the month of June, 1536, a parlia-
ment and convocation assembled. Before this last venerable
body, Latimer, by command of the archbishop, delivered an
oration or sermon, in Latin, which was afterwards trans-
lated, and printed in English. In this discourse the preacher
took a free and comprehensive view of the existing cor-
ruptions in the church, and urged upon his auditors the
necessity and duty of reforming them by their united
counsels and individual exertions.
The eloquence of Latimer, however, had little effect,
for the convocation was made up of two parties so directly
hostile to each other, that nothing could reconcile them.
The papists being the most forward and violent, drew up a
bill against heretical opinions, concluding by some re-
flections upon persons in authority, who had deserted the
received doctrine of the church ; by whom were evidently
meant archbishop Cranmer, Latimer, bishop of Worcester,
and Shaxton, of Salisbury. Great debates arose upon this,
but just as matters were drawing to an extremity, Cromwell
entered the house, and addressing himself to the popish
bishops, required them, in the king’s name, to put an end
to their opposition. This was a thunderclap to that party,
and an encouragement to the reformers, who now attacked
the superstitions of popery with such force, that four of the
seven sacraments were, in the same convocation, rejected.
In these contentions, the bishop of Worcester took no active
part, for disputation was not his talent ; but there can be
little doubt of his contributing private assistance to all the
measures brought forward by Cranmer, for the removal of
the popish superstitions.
At the conclusion of the session he hastened down to his
d 2
xxxvi THE LIFE of
diocese, his whole ambition being to discharge faithfully
the duties of the pastoral office. When, however, circum-
stances required it, he would undertake causes, which did
not belong properly to his episcopal character. A case of
this description occurred at the period of which we are now
treating. A gentleman of Warwickshire, in some purchase
had taken an unfair advantage of the ignorance of a poor
man, in which act of oppression he was assisted by his
brother, who was a justice of the peace. The sufferer, in
this dilemma, was advised to lay his complaint before the
bishop of Worcester; which he did, and his lordship having
patiently heard the story, sent him home with the promise
of his assistance. The bishop was as good as his word, for
he immediately wrote a letter to the justice, remonstrating
with him upon the wrong which he and his brother had
committed, and calling upon both to make restitution.
The gentlemen were mightily offended at this interference
of the bishop, and stood upon what they called their legal.
right. This neither intimidated nor satisfied Latimer, who
plainly gave them to understand that if they did not
repair the wrong which had been done, he would go up to
London, and lay the whole matter before the king. The
character of the bishop was so well known, that no farther
opposition was made, and the poor man regained the
property of which he had been deprived.
On the 22nd of May 1538, John Forest, a franciscan friar
was executed in Smithfield, for denying the king's su-
premacy, and other seditious practices. Bishop Latimer,
on that occasion, by order of the council, preached a sermon
at the foot of the gallows; after which he asked Forest,
what state he would die in 2 to which he replied, “ that if
an angel should come down from heaven to teach him any
other doctrine than he had received and believed from his
youth, he would not now believe him; and that if his body,
should be cut joint by joint, or member after member,
burnt, hanged, or what pain soever might be done to his
body, he would never turn from his old profession.” Forest
then addressing Latimer, said that, “ seven years past, he
durst not have made such a sermon for his life”.”
* Wood, Athen. Oxon. vol. i. p. 49. ed. 1721.
B I SHOP LATIMER. xxxvii
In 1539, the bishop was again called to attend in his
place, as a lord of parliament; but, soon after his arrival,
he was accused before the king of having preached a
seditious sermon, and that too at court. Who his accuser
was we are not told ; but Latimer himself, when he related
the particulars in one of his discourses before Edward VI.,
intimated that it was a person of high rank, and little to
have been suspected of such conduct. The charge being
made in the presence of the bishop, the king, casting upon
him a stern look, demanded, “What say you to that,
sir?” “ Then,” to use Latimer's own words, “I kneeled
down, and turned me, first to my accuser, and required him,
* Sir, what form of preaching would you appoint me, in
preaching before a king 2 Would you have me preach
nothing as concerning a king, in the king's sermon 2
Have you any commission to appoint me what I shall
preach º' Besides this I asked him divers other questions, and
he would make me no answer to any of them all; he had
nothing to say. Then I turned me to the king, and sub-
mitted myself to his Grace, and said, ‘ I never thought
myself worthy nor I never sued to be a preacher before
your Grace, but I was called to it, and would be
willing, if you mislike me, to give place to my betters;
for I grant there be a great many more worthy of the
room than I am ; and if it be your Grace's pleasure so to
allow them for preachers, I could be content to bear
their books after them ; but if your Grace allow me for
a preacher, I would desire your Grace to give me leave
to discharge my conscience; give me leave to frame my
doctrine, according to my audience. I had been a very
dolt to have preached so at the borders of your realm, as
I preach before your Grace.’” -
This noble answer struck the monarch with such force,
that the severity of his countenance melted into a smile;
and he dismissed the good bishop with a gracious ex-
pression of his favour, instead of sending him to the
tower as was generally expected.
Latimer had so little of the pliability of a courtier,
that one new year's day instead of carrying, according to
the custom of that age, a rich gift to the king, he pre-
xxxviii T H E LIFE OF
sented him with the new testament, a leaf of which was
doubled in at this passage “Whoremongers and adulterers
God will judge;” nor does it appear that even this gave any
offence to the high-minded sovereign, whose vice was treated
with such freedom.
The truth is, Henry, when left to himself, was liberal in
his sentiments; but when he suffered his judgment to be
biassed by designing men, who knew how to work upon
his passions, he became at once inconsistent, and a tyrant.
Gardiner, bishop of Winchester, who was a man of deep
policy, saw through his master's character, and took advan-
tage of it, by flattering him in every possible way. This
crafty ecclesiastic, in 1538, was sent to the German Diet,
at Ratisbon, where he fell under the suspicion of holding a
secret correspondence with the pope, to whose service he
was much attached, though he had written a book against
the papal supremacy. Soon after his return home from
this mission, it was observed that the mind of the king
became irritated on the subject of religion, and that,
instead of carrying on the reformation, he appeared dis-
posed to retrace his steps. Accordingly, the duke of
Norfolk and Gardiner found themselves strong enough to
bring forward, in parliament, the famous act of Six Articles,
in which all the essentials of popery were restored. In this
sanguinary statute it is decreed:—“First, that in the most
blessed sacrament of the altar, by the strength and efficacy
of Christ's mighty word, (it being spoken by the priest) is
present really, under the form of bread and wine, the
natural body and blood of our Saviour Jesus Christ, con-
ceived of the Virgin Mary ; and that after the consecration,
there remaineth no substance of bread or wine, or any other
substance, but the substance of Christ, God and man.
“Secondly, that the communion, in both kinds, is not
necessary, ad salutem, by the law of God, to all persons;
and that it is to be believed, and not doubted of, but that
in the flesh, under the form of bread, is the very blood, and
with the blood, under the form of wine, is the very flesh,
as well apart, as though they were both together.
“Thirdly, that priests, after the order of priesthood,
received, as afore, may not marry, by the law of God.
BISHOP LATIMER . xxxix
“Fourthly, that vows of chastity, and widowhood, by men
or women, made to God advisedly, ought to be observed, by
the law of God; and that it exempteth them from the liberties
of Christian people, which without that they might enjoy.
“Fifthly, That it is meet and necessary that private mass
be continued and admitted in this the king's English church
and congregation, as whereby good christian people, order-
ing themselves accordingly, do receive both godly and goodly
consolations and benefits: and it is agreeable also to God's
law.
“Sixthly, That auricular confession is expedient and ne-
cessary to be retained, and continued, used and frequented
in the church of God.” -
The penalty for writing, preaching, or disputing against
the first article was death, and the forfeiture of estate : and
for denying any of the other five it was imprisonment during
the king's pleasure, with the confiscation of goods.
Thus the hopes, which the protestants had entertained
of a farther reformation, were not only destroyed, but they
saw themselves exposed to all the horrors of persecution.
The bishop of Worcester, with his characteristic spirit
and abhorrence of duplicity, resolved at once to make a
sacrifice of his interest for the sake of a good conscience;
and, therefore, as he would not be instrumental in enforc-
ing what he disapproved, he gave up his preferment, July
11, 1539. But in this, as in all the circumstances of his
life, Latimer maintained his habitual pleasantness, for when
he laid aside his episcopal robes, he jumped up, and said,
“That he was now rid of a great burthen, and had never
found his shoulders so light before.”
Upon his resignation of the bishopric, he retired into the
country, intending to lead a quiet life, and wait the issue of
the divine dispensations. Not long afterwards, however,
he met with a serious accident by the falling of a tree,
which bruised him so severely that he was under the neces-
sity of repairing to London for surgical assistance. The
persecution was now raging with great fury, and the emis-
saries of Gardiner were on the alert, in all directions to
discover those who were suspected of controverting the six
articles. The arrival of Latimer was known, and his con-
xl * T H E LIFE OF
duct was closely watched in order to find some matter on
which to frame an accusation. There was little difficulty
in getting up a charge, where words of the most innocent
import were liable to misconstruction. It was said that Lati-
mer had expressed something in a conversation defamatory of
one or more of the six articles, upon which he was appre-
hended, brought before the council, and sent to the tower.
There is no record of the examination, though there is rea-
son to think it took place in the royal presence, which, per-
haps, may account for his not being proceeded against on
the capital part of the penal statute, in the web of which he
was entangled. - -
Six years lay Latimer in the tower, looking daily for
death, and resolved to endure it in its most terrifying tor-
tures rather than abandon, as he said, one jot of the truth
of God’s word. His life was spared, however, through the
whole of that tempestuous reign ; and immediately on the
accession of Edward VI. he obtained his liberty. The
prospect now began to brighten upon the protestants, for
though the king was but a child, his uncle and guardian the
earl of Hertford, afterwards duke of Somerset, was a de-
cided friend to the reformation. r
The parliament very readily accorded with the views of
the new government, particularly in repealing the obnoxious
acts that had disgraced the latter part of the preceding reign,
and it redounded not a little to Latimer’s honour that one
of their first measures was an address, praying that he might
be restored to the bishopric of Worcester. The protector
was very willing to comply with this request; but upon its
being communicated to Latimer, he begged leave to decline
the appointment, alleging, for his excuse, his great age, in-
creasing infirmities, and the desire he had of leading a pri-
vate life. He now accepted an invitation to reside with his
friend Cranmer at Lambeth, where his principal business was
to receive the complaints of poor people, and to redress the
wrongs of theinjured; so that the prime minister himself had
scarcely a greater levee than Latimer, to whom the afflicted
resorted for advice from every part of the kingdom. Such
was the corruption of the times, that the stream of justice
was poisoned at the fountain, and it was in vain for a poor
B I SHOP LATIMER . xli
man to contend with his wealthy oppressor in a court of
law, where power and money only prevailed. Latimer, in
one of his sermons before the king and protector, gave a
shocking picture of the legal administration of the country.
“I cannot go to my book,” said he, “for poor folks come
unto me, desiring me that I will speak that their matters
may be heard. I trouble my lord of Canterbury, and being
at his house now and then I walk in the garden looking in .
my book, as I can do but little good at it. But something
I must needs do to satisfy this place. I am no sooner in the
garden and have read a while, but by and by cometh there
some or other knocking at the gate. Anon cometh my man,
and saith, “Sir, there is one at the gate would speak with
you.’ When I come there, then it is some or other that
desireth me that I will speak that his matter might be heard,
that he hath lain thus long at a great cost and charges, and
cannot once have his matter come to the hearing.” .
The object of Latimer in thus mentioning the numerous
applications made to him on the behalf of persons who were
aggrieved by the delay and perversion of law, was, that he
might bring the evil before those who had the power of re-
dressing it ; and he chose this public manner of doing so
to deprive them of any excuse for neglecting to perform their
duty. Hence his sermons at court abounded with circum-
stantial details of facts in support of the charges which he
brought forward against the corrupt practices of the nobi-
lity, the judges, and ecclesiastics of his time. He spared
none, and least of all those of his own order, among whom
he lamented to see so few that had a proper sense of their
obligations as ministers of the gospel. Latimer was a fre-
quent preacher, not only before the king and at Paul's
Cross, but also in various parts of the country. Such was
his diligence through the whole of this reign, that, notwith-
standing his great age, he preached for the most part every
Sunday twice; and it was his ordinary practice to rise at
two in the morning, winter and summer, to pursue his pri-
vate studies. Of the extraordinary effects of his ministry,
he gave an instance himself in his last sermon at court.
“I have now,” said he, “preached three Lents. The first
time I preached restitution. “Restitution l’ quoth some,
xlii THE LIFE OF
‘what should he preach of restitution ? Let him preach of
contrition,’ quoth they, “ and let restitution alone. We can
never make restitution :’ then, say I, if thou wilt not make
restitution thou shalt go to the devil for it. Now choose
thee either restitution or else endless damnation. But now
there be two manner of restitutions, secret restitution, and
open restitution ; whether of both it be, so that restitution
be made, it is all good enough. At my first preaching of
restitution, one man took remorse of conscience, and ac-
knowledged himself to me, that he had deceived the king,
and willing he was to make restitution : and so the first
Lent came to my hands, twenty pounds to be restored to
the king's use. I was promised twenty pounds more the
same Lent, but it could not be made, so that it came not.
Well, the next Lent came three hundred and twenty pounds
more. I received it myself, and paid it to the king's council.
So I was asked, what he was that made this restitution ?
But should I have named him 7 Nay, they should as soon
have this weason of mine. Well, now this Lent came one
hundred and eighty pounds ten shillings, which I have paid
and delivered this present day to the king’s council : and so
this man hath made a godly restitution.”
It is strange that none of the biographers of Latimer
should have mentioned the person whose conscience was
thus moved by his preaching, as if a circumstance so ho-
nourable to both had scarcely been deemed worthy of notice
or inquiry. The reader, however, will think otherwise
when he is informed that the penitent was John Bradford
the martyr. That worthy man had been employed as secre-
tary to Sir John Harrington, treasurer and paymaster of the
English forces in France ; and while in that department
had connived at some acts of peculation to a considerable
amount. On leaving the army he became a student in the
Temple, but by hearing Latimer his mind became so im-
pressed with a sense of religion that he gave up the law,
made restitution for the wrong in which he had participated,
and entered into orders. As a preacher he became not less
popular than Latimer himself, for which he was brought to
the stake by Bonner on the first of July 1555.
Another of Latimer's hearers and admirers was Kathe-
BISH OF LAT IMER . xliii
rine duchess dowager of Suffolk, before whom he preached
several sermons at Grimsthorpe, her seat in Lincolnshire.
This excellent lady was the daughter and heiress of Wil-
liam lord Willoughby of Eresby, and the third wife of
Charles Brandon, duke of Suffolk, who, dying in 1545, she
married Mr. Richard Bertie, ancestor of the Ancaster
family.
Not long after the accession of Mary, the duchess being in-
formed that her life was in danger, escaped in disguise out of
the kingdom with Mr. Bertie, and an infant daughter. On
their journey from Flanders into Germany, they were set
upon by thieves, and robbed of the little property they had
been able to carry with them. This misfortune, which hap-
pened at night and in the winter, was the more distressing
as the duchess was far advanced in her pregnancy, had a
young child to take care of, and was without a servant.
On entering the town of Wesel, they endeavoured to pro-
cure lodgings, but for want of money, and having all the
appearance of mendicity, they could obtain no accommoda-
tion. In this distressing state, they took shelter in the
porch of a church, where Mr. Bertie having procured some
wood kindled a fire; but while thus employed, the sexton
came and would have driven them away. The resistance
which ensued brought the officers to the spot, and the stran-
gers were carried before the magistrates, who, upon being
made acquainted with their quality treated them with due
respect. At this place the duchess was delivered of a son
named Peregrine, who succeeded to the title of lord Willough-
by, and became a famous general in the reign of Elizabeth.
On the death of Mary, the duchess returned with her
family to England, where she lived to a good old age, in the
practice of every virtue, and an ornament of that religion
for which she had suffered so much adversity”.
We must now resume our account of Latimer, whose
preaching was too plain and powerful not to give offence in
a court where almost every one was intent upon his own
private ends. It has, however, never yet been proved, that
any of the representations which he exhibited in his public
* The history of the duchess of Suffolk was made the subject of a long and
curious ballad, which was very popular in the sixteenth century,
xliv THE LIFE OF
discourses originated in spleen, or were the effects of a
heated imagination, and the only case in which a serious
charge has ever been alleged against him as a preacher,
is that of having spoken freely respecting the character
of Thomas Seymour, lord Sudley, and high admiral of
England, who was attainted of high treason, and exe-
cuted March 20, 1548-9. On this occasion, Latimer is said
to have defended the death of the admiral, in a sermon
preached before the king, when, among other things he is
reported to have affirmed, that during the imprisonment of
this lord in the tower, he wrote to the princesses Mary
and Elizabeth, charging his brother, the protector, with trea-
sonable designs upon the crown. Stow is vouched for this
story, and upon that authority Milton has abused Latimer
with all the virulence of sectarian malignity. Collier, also,
in his Ecclesiastical History, has noticed the charge against
Latimer with a reflection upon his veracity; but if that
writer had examined the sermon alluded to, he would have
spared his censure ; for though the act of attainder is there
justified on the usual plea of expediency, not one word oc-
curs in it about the correspondence of the admiral.
It is, however, somewhat extraordinary that Milton, who
thought so highly of parliaments, should have reproached
Latimer for asserting a right which the friends of the repub-
lican poet claimed themselves, when they found it neces-
sary for their purpose to take off the great earl of Strafford
soon after he had been virtually acquitted by his peers.
Acts of attainder no doubt are odious things, and so they
appeared even to Latimer; but being persuaded, as he was,
of the admiral’s guilt, there was nothing either in his lan-
guage or sentiments, considering the times in which he
lived, that merited censure. It is singular, however, that
the passage in question, upon which so much stress has
been laid, should have been omitted in all the editions of
Latimer's sermons, subsequent to that of John Day, in
1562. In the present it is restored, and though it may not
raise the preacher high in the reader's estimation as a poli-
tician, it will be far from furnishing any thing like an im-
peachment of his integrity. -
What bishop Burnet has said of Latimer, as being “a
BISHOP LATIMER . xlv.
99
simple and weak man,” is less to the purpose; and there-
fore might have been passed over with contempt.
The character of Latimerthroughout the whole course of his
life certainly displayed perfect simplicity; but it was a sim-
plicity of the most amiable description. Truth was his single
object, and he considered the propagation of it as a duty para-
mount to all others in a minister of the gospel. Political in-
trigues he left to those who were better fitted for those thorny
and perplexing concerns: but it does not follow, that because
he avoided such pursuits, he was therefore a man of weak
mind. On the contrary, his discourses evince considerable
ingenuity, great liveliness of conception, no small portion
of wit, and a very extensive knowledge of mankind. His
abilities were so well appreciated by archbishop Cranmer,
who, in spite of Burnet’s reflection, possessed high talents,
that he consulted him in all the proceedings of the reforma-
tion; and particularly in the composition of the book of
Homilies, where the pen of Latimer may be traced by any
one who will take the trouble of comparing those authorized
discourses with his sermons, the language of both being in
many parts exactly the same:
The labours of Latimer seemed to increase with his
years, and to adopt the words of the honest martyrologist,
“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 lightly to be overpassed, but worthy 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 so evidently foreshew and prophesy
of all those kinds of plagues afore, which afterward ensued,
that if ever England had a prophet he might seem to be
one. And he ever affirmed that the preaching of the gospel
would cost him his life, to the which he no less cheerfully
prepared himself, being certainly persuaded that the bishop
of Winchester was kept in the tower for the same purpose,
as the event did too truly prove.”
When that pious youth, Edward VI., was seized with
the malady which, to the great loss of the nation, carried
xlvi THE LIFTE OF
him off in his sixteenth year, Latimer was in the country
preaching the gospel ; nor did he relax from that duty after
the accession of Queen Mary, though well assured that he
would soon be called to seal with his blood the truth which
he had taught.
It required not the spirit of prophecy to discern the storm
that was now about to fall upon the protestants; for less was
not to be expected from the ascendency of a church in which
persecution has ever been a ruling principle; but in pro-
portion as we shudder at the detestable bigotry, policy
and cruelty of the papists, our admiration is raised to
the highest pitch in contemplating the noble stand which
the victims of their malice made in this hour of fiery
trial.
Latimer was near Coventry when, at Gardiner's instiga-
tion, the privy council sent an officer with a citation for him
to appear before them. John Careless, a religious weaver of
that city, and himself a martyr, being informed of the arrival
of the pursuivant and his errand, lost no time in communi-
cating the intelligence to the good old man, that he might
take measures for his safety. But though he had six hours,
during which time he could easily have eluded any search,
he waited calmly the coming of the officer, to whom, on his
expressing some wonder at seeing him prepared for so long
a journey, he said, “My friend, you be a welcome messen-
ger 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 doc-
trime, as ever I was at any place in the world. I doubt not
but that God, as he hath made me worthy to preach his
word before two princes, so he will enable me to witness
the same unto the third, either to her comfort or discomfort
eternally.”
The pursuivant, having no orders to take his person, left
the citation and departed. From this it is reasonably infer-
red by Fox, “ that the council would have been glad to let
him escape out of the kingdom, lest his constancy should
deface them in their popery and confirm the godly in the
truth.” The probability is, however, that they were afraid
BISHOP LATIMER. xlvii
}
} º,
}
|
!
of a commotion, knowing how greatly Latimer was held in
veneration by the people for the abundance of his good
deeds, as well as for his eloquence.
Let this be as it may, to London he came, and on passing
through Smithfield, where heretics were commonly burnt,
he said, pleasantly, “this place hath long groaned for me.”
The next morning, September 13, 1553, he appeared before
the council, where he underwent an examination, or rather
encountered much bitter reproach, after which he was sent
to the tower “ for his sedicyous demeanour, there to re-
maine, a close prisoner, having, attending upon him, Aus-
tyne, his servant*.”
Latimer was no stranger to the tower, but the treatment
which he now met with, was infinitely more severe than
what he had suffered during his former confinement. When
the winter came on he was even kept without fire, on which
he one day told the servant to inform his master that “if he
did not look better after him, perchance, he would deceive
him.” This message being delivered to the lieutenant,
alarmed him so much that he hastened to know whether
Latimer had used those words, and what he meant by them.
“Yea, master lieutenant,” replied the old man, “I so said
indeed : for you look, I think, that I should burn, but ex-
cept you let me have some fire, I am like to deceive your
expectation, for I am like here to starve for cold.”
There were in the tower, at the same time with Latimer,
Cranmer, Ridley, and Bradford ; who at first were all kept
in separate apartments ; but when the number of prisoners
increased, the four martyrs were placed together in one
room. For this, we have Latimer's own authority, in his
protestation to the popish delegates at Oxford. After
stating that he had read over the new testament seven
times since he was in prison, he said, “And because, per-
adventure, my masters might say, that I doted for age, and
my wits were gone, so that my words were not to be cre-
dited; yet, behold the providence of God, which will have
his truth known, did bring this to pass, that when these
famous men, Mr. Cranmer, archbishop of Canterbury,
* Minutes of the privy council.
xlviii THE LIFE OF
Mr. Ridley, bishop of London, that holy man, Mr. Brad-Y
ford, and I, old Hugh Latimer, were imprisoned in the
Tower of London for Christ's gospel preaching, and for be-,
cause we would not go a massing, every one in close prison;
from the other; the same tower being full of other pri-
soners, that we four were thrust into one chamber, as men:
not to be accounted of, but God be thanked 1 to our grea f
joy and comfort, there did we together read over the º
testament with great deliberation and painful study. And
I assure you, as I will answer before the tribunal throne off
God's majesty, we could find in the testament of Christ's',
body and blood, none other presence, but a spiritual pre-
sence; nor that the mass was any sacrifice for sins: but in ,
that heavenly book it appears that the sacrifice which
Christ Jesus, our redeemer, did upon the cross was perfect;
holy, and good ; that God the heavenly Father did require
none other, nor that same again to be done”.”
Before this, a conference in writing had been carried on
between Latimer and Ridley, at the desire of the latter,
who wished to have his mind strengthened with proper
arguments and godly resolution for the defence of the
truth. “Wherefore,” said he to Latimer, “I pray you
good father, for that you are an old soldier, and an expert
warrior, and God knoweth I am but a young soldier, and as
yet of small experience in these fits; help me, I pray you,
to buckle my harness.” To this Latimer replied, “I begin
now to smell what you mean. By travelling thus with me,
you use me as Bilney once did, when he converted me,
pretending as though he would be taught of me; he sought
ways and means to teach me, and so do you. I thank you,
therefore, most heartily : for, indeed you administer armour
unto me, whereas I was unarmed before, and unprovided,
saving that I give myself to prayer for my refuge.”
The two friends then interchanged their observations on
the leading points of the controversy in which they were
likely soon to be engaged with the men in power.
Nothing could be more solid or judicious than the re-
marks and advice of Latimer : “Better,” said he, “a few
* Strype's Eccles. Memorials, vol. iii. p. 92. Records.
B I SHOP LATIMER . xlix
things well pondered, than to trouble the memory with too
much. You shall prevail more with praying, than with
studying, though mixture be best, for so one shall alleviate
the tediousness of the other. I intend not to contend much
with them in words, after a reasonable account of my faith
given ; for it shall be but in vain. They will say as their
fathers did, when they have no more to say: “We have a law
and by our law he ought to die.’”
At the conclusion, Ridley thus pathetically addressed his
friend, “Good father, for as much as I have determined
with myself to pour forth these my cogitations into your
bosom ; here me thinketh, I see you suddenly lifting up your
head towards heaven, after your manner, and then looking
upon me with your prophetical countenance, and speaking
unto me, with these, or like, words, “Trust not my son,
(I beseech you, vouchsafe me the honour of this name; for
in so doing I shall think myself both honoured and loved of
you,) trust not, I say, my son, to these word weapons ;
for the kingdom of God is not in words, but in power.
And remember always the words of the Lord, “Do not
imagine aforehand what and how you will speak ; for it
shall be given you, even in that same hour, what ye shall
speak; for it is not ye that speak, but the Spirit of your Fa-
ther which speaketh in you.’ I pray you, therefore, father,
pray for me, that I may cast my whole care upon him and
trust him in all perils. For I know, and am surely per-
suaded that whatsoever I can imagine or think aforehand,
it is nothing, except he assist me with his Spirit when the
time is. I beseech you, therefore, father, pray for me, that
such a complete harness of the Spirit, such boldness of mind,
may be given unto me, that I may out of a true faith say
with David, ‘I will not trust in my bow, and it is not my
sword that shall save me. For he hath no pleasure in the
strength of an horse, &c.; but the Lord's delight is in them
that fear him, and put their trust in his mercy.” I beseech
you pray, pray, that I may enter this fight only in the name
of God; and that when all is past, I, being not overcome,
through his gracious aid may remain and stand fast in him,
till that day of the Lord, in the which to them that obtain
the victory, shall be given the lively manna to eat, and a
Vol. I. e
f THE LIFE OF
triumphant crown, for evermore, Now, father, I pray you
help me to buckle on this gear a little better; for ye know
the deepness of Satan, being a known soldier, and you
have collared with him ere now ; blessed be God, that hath
ever aided you so well. I suppose he may well hold you
at the bay; but, truly, he will not be so willing, I think, to
join with you, as with us younglings. Sir, I beseech you,
let your servant read this my babbling unto you, and now
and then, as it shall seem unto you best, let your pen run
on my book; spare not to blot my paper. I give you good
leave.”
The answer of Latimer shews, that he possessed, under
all the infirmities of age and distress, the same vigorous
mind that had animated him in the sunshine of life.
“Sir,” says he, “I have caused my man not only to read
your armour unto me, but also to write it out ; for it is
not only no bare armour, but also well buckled armour,
I see not how it could be better. I thank you, even from the
bottom of my heart, for it, and my prayer shall you not lack,
trusting that you do the like for me; for, indeed, there is
the help. Many things make confusion in the memory;
and if I were as well learned as Saint Paul, I would not
bestow much amongst them, further than to gall them,
and spurgall too, when and where, as occasion were
given and matter came to mind : for the law shall be their
sheet-anchor, stay, and refuge. Therefore, there is no
remedy, namely, now when they have the master bowl in their
hand, and rule the roast, but patience. Better is it to suffer
what cruelty they will put unto us, than to incur God's high
indignation. Where, good my lord, be of good cheer in the
Lord, with due consideration, what he requireth of you,
and what he doth promise you. Our common enemy shall
do no more than God will permit him. God is faithful,
which will not suffer us to be tempted above our strength.
Be at a point what ye will stand unto: stick unto that, and
let them both say and do what they list. They can but
kill the body, which otherwise is of itself mortal. Neither
yet shall they do that when they list, but when God shall
suffer them, when the hour appointed is come. To use
many words with them it shall be but in vain, now
Bishop LATIMER. Hi
that they have a bloody and deadly law prepared for
them. But it is very requisite that ye give a reasonable
account of your faith, if they will quietly hear you : else ye
know, in a wicked place of judgment, a man may keep
silence, after the example of Christ. Let them not deceive
you with their sophistical sophisms and fallacies. You know
that false things may have more appearance of truth, than
things that be most true ; therefore Paul giveth us a watch-
word, “Let no man deceive you with likeliness of speech.”
Neither is it requisite that with the contentious ye should
follow strife of words, which tend to no edification, but to
the subversion of the hearers, and the vain bragging and
ostentation of the adversaries. Fear of death doth most
persuade a great number. Be well aware of that argument;
for that persuaded Shaxton”, (as many men thought) after
that he had once made a good profession openly before the
judgment-seat. The flesh is weak, but the willingness of the
spirit shall refresh the weakness of the flesh. The number
of the criers under the altar must needs be fulfilled; if we
be segregated thereunto, happy be we. That is the greatest
promotion that God giveth in this world, to be such Phi-
lippians, to whom it is given not only to believe, but also
to suffer, &c. But who is able to do these things P Surely,
all our ability, all our sufficiency is of God. He requireth
and promiseth. Let us declare our obedience to his will,
when it shall be requisite, in the time of trouble, yea, in the
midst of the fire. When that number is fulfilled, which I
ween shall be shortly, then have at the papists, when they
shall say peace, all things are safe, when Christ shall come
to keep his great parliament, to the redress of all things
that be amiss. But he shall not come, as the papists fain
him, to hide himself, and to play bo-peep, as it were, under
a piece of bread, but he shall come gloriously, to the terror
and fear of all papists, but to the great consolation and
comfort of all that will here suffer for him. Comfort your-
* Nicholas Shaxton, bishop of Salisbury, was at first so zealous for the refor-
mation, that on the passing of the six bloody articles, in 1539, he resigned
his preferment; but, in the year 1546, he made his submission, and signed a
copious recantation. After this he was compelled to disgrace himself still more,
by being ordered to preach a sermon at the martyrdom of the accomplished
Mrs. Anne Askew. , w
e 2
hii THE LIFE OF **.
selves, one another, with these words. Lo, sir, here have I
blotted your paper vainly, and played the fool egregiously;
but so I thought better than not to do your request at this
time. Pardon me, and pray for me ; pray for me, I say,
pray for me, I say; for I am sometimes so fearful that H
would creep into a mouse-hole: sometimes God doth visit
me again with his comfort. So he cometh and goeth, to
teach me to feel and to know mine infirmity, to the intent
to give thanks to him that is worthy, least I should rob him
of his duty, as many do, and almost all the world. What
credence is to be given to papists, it may appear by their
racking, writhing, wrenching, and monstrously injuring of
God's holy scripture, as appeareth in the pope's law. But
I dwell here now in a school of obliviousness. Fare you
well, once again, and be you stedfast, immoveable, in the
Lord. Paul lovedTimothy marvellously well, notwithstanding
he saith unto him : * Be thou partaker of the afflictions
of the gospel: and, again, harden thyself to suffer afflictions.
Be faithful unto the death, and I will give thee a crown of
life, saith the Lord.’”
Thus did these venerable men prepare each other
for the conflict that lay before them, and which they
well knew must terminate either in disgrace or death.
From the queen and her ministers they had no favour to
expect, and the ecclesiastics now in power, were of a cha-
racter little likely to be moved by any respect for learning,
age, or virtue. It was now their day, and they were resolved
to make the most of the opportunity it afforded of avenging
themselves, for the degradation they had suffered. Still
some deference was due to public opinion, and policy de-
manded a colourable pretext for the scene of blood that was
already meditated. Nothing seemed better adapted to the
purpose, than a disputation between the leading men of
the protestant party, and a body of Catholic divines. Accord-
ingly, Oxford was pitched upon for this solemn farce, and
thither Cranmer, Ridley, and Latimer were removed, to de-
fend the cause of the reformation, against a host of the ablest
champions, selected from both universities. But while the
popish advocates were armed, at all points, and supported
by the government, the protestant suffewers were kept in
B I SHOP LAT I ME R. fiii
close confinement, without being allowed to communicate
with each other, or even to have the use of such books as
they needed.
The case of these illustrious confessors, therefore, was
not very different from that of the holy Ignatius, who was
sent from Antioch to Rome, that he might afford sport to
the people, and become a prey to the lions. Our English
martyrs, in this their exigency, like the saint of old, had
recourse to prayer, in which they spent several hours every
day ; and Latimer, in particular, would often continue
kneeling till he was unable to rise without help.
Of the proceedings at Oxford, Fox has given a narrative
which could not well be abridged without weakening its
effect. It is characteristic of the age, and of the parties,
and therefore deserves a serious perusal :—
About the 10th of April, 1554, says the historian,
Cranmer, archbishop of Canterbury, Ridley, bishop of
London, and Hugh Latimer, bishop also sometime of Wor-
cester, were conveyed as prisoners from the Tower to
Windsor, and after from thence to the university of Oxford,
there to dispute with the divines and learned men of both
the universities, Oxford and Cambridge, about the presence,
substance, and sacrifice of the sacrament. The names of the
university doctors and graduates appointed to dispute against
them were these ; of Oxford, Dr. Weston, prolocutor, Dr.
Tresham, Dr. Cole, Dr. Oglethorpe, Dr. Pie, M. Harpsfield,
M. Fecknam. Of Cambridge, Dr. Young, vice-chancellor,
Dr. Glin, Dr. Seaton, Dr. Watson, Dr. Sedgwicke, Dr.
Atkinson, &c”.
# The following notices will throw light upon the characters of these com-
missioned disputants on the popish side of the question :-Hugh Weston, the
prolocutor, was a native of Leicestershire, and first a student of Baliol college,
afterwards fellow and rector of Lincoln College, Oxford. He also became Mar-
garet professor of divinity, archdeacon of Colchester, and rector of Cliffe in
Kent. In the first year of Queen Mary, he obtained the deanry of Westminster,
but soon after was removed to that of Windsor, of which he was deprived
by cardinal Pole, for adultery. Upon this he appealed to the pope, for which
he was sent to the Tower, where he died in 1558. On account of his fluency as
an orator, he was chosen prolocutor of the convocation, but his character was
infamous, and his conduct towards the three protestant prelates shews him to
have had a most malignant spirit.
William Tresham, a native of Northamptonshire, became probationer fellow
liv T H E LIFE OF
The articles or questions whereupon they should dispute
were these :
of Merton college in 1515. Afterwards he was made canon of Christ church,
for his zeal in defending the divorce of Henry VIII., from Catherine of Arragon.
He was also appºinted commissary, or vice-chancellor of the university, which
situation he filled several years. In 1549, he held a disputation with Peter
Martyr, on the doctrine of the real presence, which circumstance shews the
lenity of the government of Edward VI. towards the Romanists. On the acces-
sion of Elizabeth, Dr. Tresham was deprived of his preferments, but on giving
security for his peaceable behaviour, he was suffered to live upon his estate at
Bugbrook in Northamptonshire, where he died in 1569.
Dr. Henry Cole, a time-serving divine, was born in the Isle of Wight, and
educated at Winchester school, from whence he removed to New College, Ox-
ford, where he obtained a fellowship, but resigned it on being admitted an advo-
cate of the Court of Arches. In 1542, he was elected to the wardenship of
New College, with which he held the rectory of Newton Longueville in Buck-
inghamshire. In the reign of Edward VI., he complied with the reformation,
and affected to be a great admirer of Peter Martyr. But on the accession of
Mary, he became as zealous for popery, in which he was made provost of Eton
College. Soon after he was made dean of St. Paul’s, of which preferment he
was deprived by Queen Elizabeth, and died in prison in 1579.
Owen Oglethorpe, a native of Yorkshire, became fellow of Magdalen College
in 1526; and in 1535, president of that house. About the same time he was
made one of the canons of Christ Church; and in 1540, canon of Windsor. He
continued to hold all his preferments during the reign of king Edward, though
his principles were generally suspected. In 1553, he obtained the deanry of
Windsor, which dignity he was suffered to hold with the bishopric of Carlisle,
being consecrated in 1556. On the accession of queen Elizabeth, he gave ano-
ther proof of his pliant disposition, by putting the crown upon her head, after
the other bishops had refused to perform the ceremony. Notwithstanding this,
he was deprived of the see of Carlisle the following year, and died soon after of
an apoplexy.
William Pye was a native of Suffolk, and fellow of Oriel College, where at
first he studied physic, but left that faculty for divinity, and in 1545, became
archdeacon of Berkshire. In the reign of Edward he wore the mask of pro-
testantism, which he threw off on the accession of Mary, and was made dean of
Chichester. He died in 1557.
John Harpsfield was born in London, and educated at Winchester school, from
whence he was elected to a fellowship in New College in 1534. His character
may be estimated from his connexion with Bonner, to whom he became chaplain;
and who gave him the archdeaconry of London, in which situation he equalled
his patron in barbarity. In 1558, he was appointed dean of Christ Church; but
queen Mary dying soon after, he lost that place, and was sent to the Fleet
prison, where he remained some time, and then obtained his release on giving
security for his good behaviour. He died in 1578.
John Feckenham was born of poor parents whose name was Howman, but he
obtained that of Feckenham from the place of his nativity in Worcestershire.
He had his education in the monastery of Evesham, the abbot of which sent him
to Gloucester IIall in Oxford. On entering into orders, he became chaplain to
B I SII O P L ATI MER. g IV
1st. Whether the natural body of Christ is really in the
sacrament, after the words spoken by the priest or no?
2nd. Whether in the sacrament, after the words of con-
secration, any other substance do remain, than the sub-
stance of the body and blood of Christ?
3rd. Whether in the mass be a sacrifice propitiatory for
the sins of the quick and the dead?
Touching the order and manner of all things there done,
with the notes, arguments, and circumstances thereunto
pertaining, to deduce the matter from the beginning ; first,
here is to be understood, that upon Saturday, the seventh
day of April, the heads of the colleges in Cambridge being
congregate together, letters coming down from Steven Gar-
Bell, bishop of Worcester, and afterwards to Bonner, bishop of London; but
when his patron was deposed in the reign of Edward VI., Feckenham was sent
to the Tower. On the accession of Mary, he obtained his liberty, and the
deanry of St. Paul’s, which he soon afterwards exchanged for the Abbey of West-
minster, then a mitred dignity. Feckenham attended lady Jane Grey after her
condemnation, but the arguments of the doctor were too weak to shake the
faith of that miracle of her sex. When Elizabeth came to the throne, the abbot
was deprived of his preferment; and after several removals from one place of
confinement to another, he finished his course in the castle of Wisbeach in
Cambridgeshire, in 1585.
Dr. John Young, or Giovanus, (as Wood calls him,) was master of Pembroke
Hall, and vice-chancellor of Cambridge. He was a native of Yorkshire, but a
man of little note.
Dr. William Glynn was master of Queen's College, Cambridge, and arch-
deacon of Anglesey. In 1555 he became bishop of Bangor. He died a little
before queen Mary.
Dr. John Seaton, fellow of St. John’s College, and prebendary of Winchester,
obtained great reputation on account of the methodical book of logic which he
composed for the use of the junior scholars of the university of Cambridge.
Dr. Thomas Watson was master of St. John’s College, Cambridge, and chap-
lain to bishop Gardiner. In 1553, he was made dean of Durham, and in 1557,
bishop of Lincoln, from which see he was removed by queen Elizabeth, and
sent to the castle of Wisbeach, where he died in 1584. He was a good Latin
poet, but a man of austere manners.
Dr. Thomas Sedgwicke was the royal professor of divinity at Cambridge.
Dr. Richard Atkinson was provost of King’s College.
Besides these divines here mentioned by Fox, there were two others from
the University of Cambridge, vis, Dr. Cuthbert Scot, master of Christ's College,
and prebendary of York. He afterwards became bishop of Chester. The
second was Dr. Albert Langdale of St. John’s College, archdeacon of Lewes, and
prebendary of York. He wrote a book in Latin against bishop Ridley’s “Asser-
tio de Cana Domini.”—Wood's Atlen. Ovon.
lvi THE LIFE OF
diner, lord chancellor, were read with articles therewith
annexed, that should be disputed upon at Oxford: the
contents of which three articles are sufficiently expressed
before. Whereupon in the said congregation of the afore-
said university of Cambridge, there was granted first a grace
in this form proposed by the senior proctor: Placeat vobis
wt instrumentum fiat ; quod horum jam pratlectorum articu-
lorum doctrina sana sit et catholica, atque cum veritate Ortho-
doza, fidei consentiens, et vestro consensu, et suffragºs compro-
betur? that is, may it please you to have an instrument made
that the doctrine of these foresaid articles may be sound
and catholic, and consonant with the verity of the right
meaning faith, and that the same may be approved by your
consent and voices. Secondly, in the said congregation
another grace was given and granted, that Dr. Young
being vice-chancellor, Dr. Glin, Dr. Atkinson, Dr. Scot,
and M. Sedgwicke, should go to Oxford to defend the said
articles against Canterbury, London, and Latimer; also to
have letters to the Oxford men, sealed with their com-
mon seal. Item, another grace granted to M. Sedgwicke
to be actual doctor, being thereupon immediately admitted.
The foresaid letters being then drawn out, the third day
after, (which was the eleventh day of April), were read in
the foresaid congregation house, and there sealed. Where-
upon the next day after, (the twelfth of the said month,) the
foresaid doctors, with the full grace of that university, set
forward to Oxford, and coming thither the next day after,
(being Friday the thirteenth of April,) were lodged all at
the Cross Inn, with one Wakeline, being some time servant
to bishop Bonner. Anon, after their coming Dr. Crooke
presented them with wine for their welcome, and shortly
after two of the beadles came from the vice-chancellor of
Oxford, and presented the vice-chancellor of Cambridge
with a dish of apples and a gallon of wine: After whom
next came M. Pie and Fecknam to welcome them. Then,
after consultation concerning the delivery of their letters
and instrument of grace, (which was in Doctor Seton and
Doctor Watson's keeping), they went all to Lincoln college,
to Doctor Weston, the prolocutor, and to the vice-chan-
B I SHOP LATIMER. lvii
cellor, Doctor Tresham : and there they delivered their
letters, and declared what they had done touching the
articles, letters, and graces. Half an hour after eight they
returned to their inn again : but first they concluded of a
procession, sermon, and convocation to be had the morrow
following: and that the doctors of Cambridge should be
incorporate in the university of Oxford, and likewise that
the doctors of Oxford should be incorporate in the university
of Cambridge. The same day the forenamed prisoners were
dissevered, Doctor Ridley to alderman Irish’s house,
Master Latimer to another, and Doctor Cranmer remained
still in Bocardo *.
On Saturday, being the 14th of April, at eight of the
clock, the vice-chancellor of Cambridge, with the other
doctors of the same university repaired to Lincoln college,
and found the prolocutor above in a chapel, with the com-
pany of the house, singing requiem mass, and tarried
there until the end. Then, they consulting all together
in the master's lodging, about nine of the clock came
all to the university church, called St. Mary's ; and there,
after short consultation in a chapel, the vice-chancellor,
the prolocutor, &c., of Oxford, caused the vice-chancellor
of Cambridge, and the rest of the doctors of that uni-
versity, to send for their scarlet robes, brought from Cam-
bridge, save that Doctors Seton and Watson borrowed
of the Oxford men. And in this time the regents in the
congregation-house had granted all the Cambridge doc-
tors their graces, to be incorporate there, and so they
* The Bocardo was a dismal prison over the north gate of the city of Oxford.
When that structure was taken down in 1771, the door of the cell where the
protestant martyrs were confined, was preserved and transferred to the new
bridewell, having the following inscription on it :
“This door was at the entrance of a cell in the old city gaol Bocardo, called
the bishop’s room, wherein the bishops Cranmer, Ridley, and Latimer, were
confined, and from whence they were taken to suffer martyrdom in the town
ditch, behind the houses, opposite BaliolCollege, in the reign of queen Mary.”
Above this inscription are the three portraits of the martyrs, burnt in wood, by
an ingenious man of Oxford. There is, however, a slight error in the inscrip-
tion, for Cranmer alone was taken from the Bocardo to the stake; the other
prelates who suffered together some time before, having been separately con-
ifined in the houses of two officers of the city.
Iviii T H E LIFE OF
went up and were admitted immediately, Dr. Oglethorpe
presenting them, and the proctor reading the statute, and
giving them their oaths. That done, they came all into the
choir, and there held the convocation of the university.
They had mass of the Holy Ghost solemnly sung in prick-
song, by the choir men of Christ's church. But first, the
cause of the convocation was opened in English, partly by
the vice-chancellor, and partly by the prolocutor, declaring
that they were sent by the queen, and wherefore they were
sent: and caused Master Say, the register, openly to read the
commission. That done, the vice-chancellor read the Cam-
bridge letters openly, and then concluded, that three nota-
ries, Master Say for the convocation, a beadle of Cambridge
for that university, and one Master White for Oxford
should testify of their doing ; and then willed the said no-
taries to provide parchment, that the whole assembly might
subscribe to the articles, save those that had subscribed
before in the convocation-house at London and Cambridge:
and so the vice-chancellor began first, after him the rest of
the Oxford men, as many as could in the mass time.
The mass being done, they went in procession. First,
the choir men in their surplices followed the cross: then the
first-year regents and proctors ; then the doctors of law,
and their beadle before them ; then the doctors of divinity,
of both universities intermingled, the divinity and art
beadles going before them, the vice-chancellor and pro-
locutor going together. After them bachelors of divinity,
regents, and non-regents, in their array; and last of all,
the bachelors of law and art. After them followed a great
company of scholars and students, not graduate. And
thus they proceeded through the street to Christ's church,
and there the choir sung a psalm, and after that a collect
was read. This done, departed the commissioners, doctors
and many other, to Lincoln college, where they dined with
the mayor of the town, one alderman, four beadles, Master
Say, and the Cambridge notary. After dinner, they went
all again to St. Mary’s church : and thereafter a short con-
sultation in a chapel all the commissioners came into the
choir, and sat all on seats before the altar, to the number
*.
B I SH OP LAT IMER. lix
of thirty-three persons. And first, they sent to the mayor,
that he should bring in Doctor Cranmer, which within a
while was brought to them with a number of rusty bill-
men. Thus the reverend archbishop, when he was brought
before the commissioners, reverenced them with much hu-
mility, and stood with his staff in his hand, who, notwith-
standing his having a stool offered him, refused to sit.
Then the prolocutor sitting in the midst in a scarlet gown,
began with a short preface or oration, in praise of unity,
and especially in the church of Christ, declaring withal
Cranmer's bringing up, and taking degrees in Cambridge,
and also how he was promoted by king Henry, and had
been his counsellor, and a catholic man, one of the same
unity and a member thereof in times past; but of late
years did separate and cut off himself from it, by teaching
and setting forth of erroneous doctrine, making every year
a new faith: and therefore it pleased the queen's grace, to
send them of the convocation, and other learned men to
bring him to this unity again, if it might be. Then shewed
he him how they of the convocation house had agreed upon
certain articles, whereunto they willed him to subscribe.
The archbishop answered to the preface very wittily,
modestly, and learnedly, shewing that he was very glad of
an unity, forasmuch as it was Conservatria omnium rerum
publicarum, tam Ethnicorum, quam Christianorum, “the pre-
server of all commonwealths, as well of the heathen, as of
the Christians:” and so he dilated the matter with one or
two stories of the Romans’ commonwealth, which thing when
he had done, he said that he was very glad to come to an
unity, so that it were in Christ, and agreeable to his holy
word.
When he had thus spoken his full mind the prolocutor
caused the articles to be read unto him, and asked him if he
would grant and subscribe unto them. Then the bishop of
Canterbury did read them over three or four times, and
touching the first article, he asked what they meant by
these terms, verum et naturale, “true and natural.” “ Do
you not mean,” saith he, “ Corpus organicum, “a sensible
body?’” Some answered, “Idem quod natus est ea Virgine,
‘the same that was born of the Virgin;” and so confusedly,
/
łx THE LIFE OF
some said one thing, some another. Then the bishop of
Canterbury denied it utterly, and when he had looked upon
the other two, he said they were all false, and against God’s
holy word; and therefore would not agree, he said, in that
unity with them. Which done, the prolocutor first willing
him to write his mind of them that night, said, moreover,
that he should dispute on them, and caused a copy of the
articles to be delivered him, assigning him to answer there-
unto, on Monday next ; and so charged the mayor with him
again, to be had to Bocardo, where he was kept before:
offering moreover unto him, to name what books he would
occupy, and he should have them brought unto him. The
archbishop was greatly commended of every body for his
modesty; insomuch that some masters of art were seen to
weep for him, which in judgment were contrary to him.
Then was Doctor Ridley brought in, who hearing the
articles read unto him, answered without any delay, saying,
they were all false; and said further, that they sprang out
of a bitter and sour root. His answers were witty, sharp
and very learned. Then did they lay to his charge a sermon
that he made when he was bishop of Rochester, wherein,
they said, he spake with transubstantiation. He denied it
utterly, and asked whether they could bring out any that
heard him, which would say and affirm with them the same.
They could bring no proof of it at all. After that he was
asked of one whether he desired not my lord chancellor
that now is, to stick to the mass, and other things 7 He
said, that my lord would say no such things or words of
him ; for if he did, he reported not the truth of him.
Then he was asked whether he would dispute or not ? He
answered, that as long as God gave him life, he should not
only have his heart, but also his mouth and pen to defend
his truth ; but he required time and books. They said, he
could not; and that he should dispute on Tuesday, and till
that he should have books. He said it was not reason that
he might not have his own books, and time also to look for
his disputations. Then gave they him the articles, and
bad him write his mind of them that night, and so did they
command the mayor to have him from whence he came.
Last of all came in Master Latimer, in like sort, with
* BISHOP LATIMER. Ixi
a kerchief, and two or three caps on his head, his spectacles
hanging by a string at his breast, and a staff in his hand,
and was set in a chair; for so was he suffered by the pro-
locutor. And after his denial of the articles, when he had
Wednesday appointed for disputation, he alleged age, sick-
ness, disuse, and lack of books, saying that he was almost
as meet to dispute as to be a captain of Calais. But he
would, he said, declare his mind, either by writing or by
word, and would stand to all that they could lay upon his
back; complaining, moreover, that he was permitted to
have neither pen nor ink, nor yet any book, only the New
Testament there in his hand, which he said he had read
over seven times deliberately, and yet could not find the
mass in it, neither the marrow-bones nor sinews of the
same. At which words the commissioners were not a little
offended, and Doctor Weston said that he would make him
grant that it had both marrow-bones and sinews in the
New Testament. To whom Mr. Latimer said again, “that
you will never do, Master Doctor,” and so forthwith they
put him to silence, so that where he was desirous to tell
what he meant by these terms, he could not be suffered.
There was a very great press and throng of people, and one
of the beadles swooned by reason thereof, and was carried
into the vestry. After this, bringing home, the prolocutor
first, the Cambridge men, Doctor Young, vice-chancellor,
Seton, Glin, Atkinson, Scott, Watson, and Sedgwicke,
went to the Cross Inn to supper. And this was on Saturday,
being the fourteenth day of April.
On Sunday after, Mr. Harpsfield preached at St.
Mary’s, the university church, at nine of the clock, where
were divers of the doctors of the university, in their robes,
and placed accordingly. After the sermon they went all to
Magdalen college, and there had a great dinner. They
supped at Lincoln college, with the prolocutor, whither
Doctor Cranmer sent answer of his mind upon the articles,
in writing.
On Monday morning, being the sixteenth of April,
Master Say and Master White, notaries, went about in the
morning to the colleges, to get subscriptions to the articles.
And about eight of the clock the prolocutor with all the
doctors and the vice-chancellor met together at Exeter
lxii THE LIFE OF
College, and so they went into the schools ; and when the
vice-chancellor, the prolocutor, and doctors, were placed,
and four appointed to be Exceptores argumentorum, set at
a table in the midst, and four notaries sitting with them,
Dr. Cranmer came to the answerer's place, the mayor and
aldermen sitting by him. Then Dr. Weston, prolocutor,
apparelled in a scarlet gown, after the custom of the univer-
sity, began the disputation with an oration, saying, in Latin,
Convenistis hodie fratres profligaturi detestandam illam
haresin de veritate corporis Christ; in Sacramento, &c.;
that is, “Ye are assembled hither, brethren, this day,
to confound the detestable heresy of the verity of the
body of Christ in the Sacrament, &c.” At which words,
thus pronounced, of the prolocutor unawares, divers
of the learned men there present, considering and well
weighing the words by him uttered, burst out into a great
laughter, as though even in the entrance of the disputations
he had betrayed himself and his religion, that termed the
opinion of the verity of Christ’s body a detestable heresy”.
The rest of his oration tended all to this effect, that it was
not lawful by God’s word, to call these questions into con-
troversy: for such as doubted of the words of Christ, might
well be thought to doubt both of the truth and power of
God. Whereunto Dr. Cranmer, desiring license, answered
in this wise. “We are assembled,” saith he, “ to discuss
these doubtful controversies, and to lay them open before
the eyes of the world ; whereof ye think it unlawful to dis-
pute. It is indeed no reason that we should dispute of that
which is determined upon, before the truth is tried. But
if these questions be not called in controversy, surely
mine answer then is looked for in vain.” This was the sum
and effect of his answer, and this done he prepared himself
to disputation.
Then Chedsey #, the first opponent began in this wise to
* Bishop Jewel, who was one of the notaries at this disputation, confirms the
account of Weston's singular blunder, and says, “God would have him utter
some truth them, because he was Pontifew illius anni.-Jewel's Works, p. 17.
+ Dr. William Chedsey was a native of Somersetshire, fellow of Corpus
Christi College, and chaplain to Bonner, who made him archdeacon of Middle-
sex. Queen Mary appointed him canon of Christ Church, and he was also
elected president of his college. He died in the Fleet about 1561,
BISHOP LATIMER . lxiii
dispute: “Reverend, M. Doctor, these conclusions are
put forth unto us at this present to dispute upon. 1. In
the sacrament of the altar is the natural body of Christ,
conceived of the Virgin Mary, and also his blood, present
really under the forms of bread and wine, by virtue of God's
word, pronounced by the priest. 2. There remaineth no
substance of bread and wine after the consecration, nor
any other substance, but the substance of God and man.”
3. The lively sacrifice of the church is in the mass, propi-
tiatory as well for the quick as the dead.”
These be the conclusions propounded, whereupon this our
present controversy doth rest. Now to the end we might
not doubt how you take the same, you have already given
up unto us your opinion, thereof. I term it your opinion,
in that it disagreeth from the catholic. Wherefore thus I
argue : *
Your opinion differeth from the scripture.
Ergo, you are deceived.
Cranmer. I deny the antecedent.
Chedley. Christ, when he instituted his last supper,
spake to his disciples, Take, eat, this is my body, which shall
be given for you.
But his true body was given for us.
Ergo, his true body is in the sacrament.
The right form of this argument is thus to be framed :
The same which was given for us is in the sacrament.
But his true body was given for us.
Ergo, his true body is in the sacrament.
Cran. His true body is truly present to them that truly
receive him : but spiritually. And so it is taken after a
spiritual sort. For when he said, “This is my body,” it is
all one as if he had said, this is the breaking of my body,
this is the shedding of my blood. As oft as you shall do
this, it shall put you in remembrance of the breaking of my
body, and the shedding of my blood; that as truly as you
receive this sacrament, so truly shall you receive the benefit
promisèd by receiving the same worthily.
Ched. Your opinion differeth from the church, which
saith, that the true body is in the sacrament.
Ergo, your opinion therein is false,
lxiv THE LIFE OF
Cran. I say and agree with the church, that the body of
Christ is in the sacrament effectually, because the passion
of Christ is effectual.
Ched. Christ, when he spake these words, “This is my
body,” spake of the substance but not of the effect.
Cran. “I grant he spake of the substance, and not of the
effect, after a sort: and yet it is most true that the body of
Christ is effectually in the sacrament. But I deny that he
is there truly present in bread, or that under the bread is
his organical body.”
And, because it should be too tedious, he said, to make
discourse of the whole, he delivered up there his opinion
thereof to Dr. Weston, written at large, with answers to
every one of their propositions, which he desired the doctor
sitting there on high to read openly to the people, which
he promised to do. But it was not the first promise that
such papists have broken.
The copy of this writing, although it were not there read,
yet the contents thereof we have drawn out as followeth:—
An Explication of Cranmer upon the foresaid conclusions
exhibited in writing.
In the assertions of the church, and of religion, trifling
and new fangled novelties of words, so much as may be,
are to be eschewed, whereof riseth nothing but contention
and brawling about words, and we must follow so much as
we may the manner of speaking of the scripture. In the
first conclusion, if ye understand by this word (really) re
Žpsa, in very deed and effectually, so Christ, by the grace
and efficacy of his passion is in deed and truly present to
all his true and holy members. But if ye understand by this
word (really) corporaliter, corporally, so that by the body of
Christ is understood a natural body, and organical ; so the
first proposition doth vary, not only from the usual speech
and phrase of scripture, but also is clean contrary to the
holy word of God, and Christian profession; when, as both
the scripture doth testify by these words, and also the
Catholic church hath professed from the beginning, Christ
to have left the world, and to sit at the right hand of the
BISHOP LATIMER . IXV
Father till he come to judgment. And likewise, I answer
to the second question: that is, that it swerveth from the
accustomed manner and speech of scripture.
The third conclusion, as it is intricate and wrapped in
all doubtful and ambiguous words, and differing also much
from the true speech of the scripture, so as the words
thereof seem to import in open sense, it is most contu-
melious against our only Lord and Saviour Christ Jesus,
and a violating of his precious blood, which upon the altar
of the cross is the only sacrifice and oblation for the sins
of all mankind.
Chedsey, in reply to the explication of the archbishop,
said, “By this your interpretation which you have made
upon the first conclusion, this I understand, the body of
Christ, to be in the sacrament only by way of participation,
insomuch as we communicating thereof, do participate the
grace of Christ, so that you mean hereby only the effect
thereof. But our conclusion standeth upon the substance,
and not the efficacy only, which shall appear by the testi-
mony both of scriptures, and of all the fathers a thousand
years after Christ. And first to begin with the scriptures,
let us consider what is written in Matt. 26, Mark 14, Luke
22, first to the Corinthians 11. Matthew saith, “As
they sat at supper, Jesus took bread,” &c. In Mark there
is the same sense, although not the same words: who also
for one part of the sacrament, speaketh more plainly,
“Jesus taking bread,” &c. After the same sense also
writeth Luke 22, “And when Jesus had taken bread,” &c.
In the mouth of two or three witnesses, saith the scripture,
standeth all truth. Here we have three witnesses together
that Christ said that to be his body which was given for
many ; and that to be his blood which should be shed for
many: whereby is declared the substance and not only the ef-
ficacy alone thereof. Ergo, it is not true that you say there to
be not the substance of his body, but the efficacy alone
thereof.
Cran. Thus you gather upon mine answer as though I
did mean of the efficacy, and not of the substance of the
body : but I mean of them both ; as well of the efficacy as
the substance. And for so much as all things come not
WQL. I. f
lxvi THE LIFE OF
readily to memory, to a man that shall speak extempore,
therefore for the more ample and fuller answer in this
matter, this writing here I do exhibit, “Our Lord and
Saviour Jesus Christ, at the time of his maundy”, pre-
paring himself to die for our cause, that he might redeem
us from eternal death, to forgive us all our sins, and to
cancel out the hand-writing that was against us: that we
through ingrateful oblivion should not forget his death,
therefore he at the time of his holy supper did institute a
perpetual memory of this his death, to be celebrated among
Christians in bread and wine, according as it is said, “Do
this in remembrance of me. And so often as you shall eat
this bread, and drink this cup, you shall shew forth the
Lord's death till he come. And this remembrance or sacra-
ment of his holy passion, that is, of his body slain, and
blood shed, he would all christians to frequent and celebrate
in bread and wine, according as he said, “Take, eat,” and
“ drink ye all of this.” Therefore, whosoever for man’s
tradition denieth the cup of Christ's blood to laymen, they
manifestly repugn against Christ, forbidding that which
Christ commandeth to be done, and be like to those Scribes
and Pharisees of whom the Lord spake: “ Ye hypocrites,
ye have rejected the commandments of God for your tra-
ditions. Well did Esay prophesy of you, saying, This
people honoureth me with their lips, but their heart is far
from me. Without cause do they worship me, teaching the
doctrines and precepts of men.”
The sacrament and mystical bread being broken and dis-
tributed after the institution of Christ, and the mystical
Wine being likewise taken and received; be not only sa-
Craments of the flesh of Christ wounded for us, and of his
blood-shedding, but also be most certain sacraments to us,
and (as a man would say), seals of God’s promises and
gifts, and also of that holy fellowship, which we have with
Christ; and all his members. Moreover, they be to us
memorials of that heavenly food and nourishment where-
With we are nourished unto eternal life, and the thirst of
* This seems to settle the true meaning of the word Maunday, on which ety-
mologists differ. The archbishop certainly adopts it in the sense of dolour,
complaining and such the now tenebrosae was in every respect.
B I SHOP LATIMER. Ixvii
our boiling conscience quenched : and finally whereby the
hearts of the faithful be replenished with unspeakable joy,
and be corroborated and strengthened unto all works of
godliness. “We are many (saith Paul), one bread and
one body, all we which do participate of one bread and one
cup.” And Christ saith, “Eat ye, this is my body. And
drink ye, this is my blood.” And “I am the living bread
which came down from heaven. He that eateth me shall
also live for me: not as your fathers did eat manna in the
desert, and are dead. He that eateth me, shall also live
for me.”
Thus, therefore, true bread and true wine remain still
in the eucharist, until they be consumed of the faithful, to
be signs and as seals unto us annexed unto God’s promises,
making us certain of God’s gifts towards us. Also Christ
remaineth in them, and they in Christ, which eat his flesh
and drink his blood, as Christ himself hath promised,
“They that eat my flesh and drink my blood abide in me,
and I in them.” Moreover he abideth also in them which
worthily receive the outward sacrament, neither doth he
depart so soon as the sacrament is consumed, but con-
tinually abideth, feeding and nourishing us so long as we
remain bodies of that head, and members of the same. I
acknowledge not here the natural body of Christ, which is
only spiritual, intelligible and unsensible, having no dis-
tinction of members and parts in it: but that body only I ac-
knowledge and worship, which was born of the Virgin, which
suffered for us, which is visible, palpable, and hath all the
form and shape and parts of the true natural body of man.
Christ spake not these words of any uncertain substance,
but of the certain substance of bread, which he then held
in his hands, and shewed his disciples, when he said,
“Eat ye, this is my body;” and likewise of the cup, when
he said, “Drink ye, this is my blood:” meaning verily of
that bread which by nature is usual and common with us,
which is taken of the fruit of the ground, compacted by the
uniting of many grains together, made by man, and by
man's hand brought to that visible shape, being of round
compass, and without all sense of life, which nourisheth
the body, and strengtheneth the heart of man. Of this
$ 2
lxviii THE LIFE OF
same bread (I Say), and not of any uncertain and wander-
ing substance, the old fathers say that Christ spake these
Words, “Eat ye, this is my body.” And likewise also of
the wine, which is the creature and fruit of the vine
pressed out of many clusters of grapes, and maketh man's
heart merry, of the very same wine (I say) Christ spake
“Drink ye, this is my blood.” And so the old doctors do
call this speaking of Christ, tropical, figurative, anagogi-
cal, allegorical: which they do interpret after this sort
that although the substance of bread and wine do remain,
and be received of the faithful, yet notwithstanding Christ
changed the appellation thereof, and called the bread by
the name of his flesh, and the wine by the name of his
blood, not that it is so in very deed, but signified in a mys-
tery. So that we should consider, not what they be in
their own nature, but what they import to us and signify ;
and should understand the sacrament not carnally, but
spiritually, and should attend not to the visible nature of the
sacraments, neither have respect only to the outward bread
and cup, thinking to see there with our eyes, no other
things but only bread and wine, but that lifting up our
minds, we should look up to the blood of Christ with our
faith, should touch him with our mind, and receive him
with our inward man, and that being like eagles in this
life, we should fly up into heaven in our hearts, where
that Lamb is resident at the right hand of his Father, which
taketh away the sins of the world, by whose stripes we are
made whole, by whose passion we are filled at his table,
and whose blood we, receiving out of his holy side, do live
for ever, being made the guests of Christ, having him
dwelling in us through the grace of his true nature, and
through the virtue and efficacy of his whole passion, being
no less assured and certified that we are fed spiritually
unto eternal life by Christ’s flesh crucified, and by his blood
shed, the true food of our minds, than that our bodies be
fed with meat and drink in this life ; and hereof this said
mystical bread on the table of Christ, and the mystical
wine, being administered and received after the institution
of Christ, is to us a memorial, a pledge, a token, a sa-
crament, and a seal. And therefore is it that Christ saith
BISHOP LATIMETR. lxix
not thus: “This is my body, eat ye;” but after he had
bidden them eat, then he said, “This is my body which
shall be given for you.” Which is to mean, as though he
should say, in eating of this bread, consider you that this
bread is no common thing, but a mystical matter, neither
do you attend that which is set before your bodily eyes, but
what feedeth you within: consider and behold my body,
crucified for you ; that eat and digest in your minds. Chew
you upon my passion, be fed with my death. This is the
true meat, this is the drink that moisteneth, wherewith
you being truly fed, and inebriate, shall live for ever. The
bread and the wine which be set before your eyes are only
declarations of me, but I myself am the eternal food.
Wherefore, whensoever at this my table you shall behold
the sacraments, have not regard so much to them as con-
sider ye what I promise to you by them, which is myself to
be meat for you of eternal life. The only oblation of
Christ (wherewith he offered himself to God the Father
once to death upon the altar of the cross for our redemp-
tion), was of such efficacy, that there is no more need of
any sacrifice for the redemption of the whole world, but
all the sacrifices of the old law he took away, performing
that in very deed, which they did signify and promise. Who-
soever therefore shall fix the hope of his salvation in any
other sacrifice, he falleth from the grace of Christ, and is
contumelious against the blood of Christ. “ For he was
wounded for our transgressions, and was broken for our
iniquities. All we, like sheep, have wandered astray.
Every man hath turned after his own way, and the Lord
hath laid all our iniquities upon him. For he hath en-
tered once for all into the holy place by the blood, not of
goats or calves, but by his own blood, finding eternal re-
demption. And hath entered into heaven, to appear now
in the sight of God for us, not to offer himself oftentimes
(for so should he have suffered many times), but now hath he
appeared once to put away sin through his own oblation.
And as it is appointed to all men once to die, so also Christ
once was offered: who offering up one oblation for sins,
sitteth now for ever on the right hand of God. For by one
oblation hath he made perfect for ever those that be sanc-
lxx T H E L E FE OF
tified. For where is remission of sins, there is now no
more oblation for sin, but this only sacrifice of Christ.”
Whosoever shall seek any other sacrifice propitiatory for
sin, maketh the sacrifice of Christ of no validity, force, or
efficacy. For if it be sufficient to remit sins, what need is
there of any other ? For the necessity of another, argueth
and declareth this to be insufficient. Almighty God grant
that we may truly lean to one sacrifice of Christ, and that
we to him again may repay our sacrifices of thanksgiving,
of praise, of confessing his name, of true amendment, of
repentance, of mercifulness towards our neighbours, and
of all other good works of charity For by such sacrifices
we shall declare ourselves neither ingrateful to God, nor
altogether unworthy of this holy sacrifice of Christ. And
thus you have out of the testimonies of holy scripture, and
of the ancient doctors of the church, the true and sincere
use of the Lord’s holy Supper, and the fruit of the true
sacrifice of Christ. Which, whosoever through captious or
wrested interpretations, or by men's traditions, shall go
about otherwise than Christ ordained them, to alter or
transubstantiate, he shall answer to Christ in the latter"
day, when he shall understand (but then too late), that he
hath no participation with the body and blood of Christ,
but that out of the supper of eternal life he hath eaten
and drunken eternal damnation to himself.”
Weston. “ Because we will not consume and spend the
time in waste, this your writing which you exhibit, here-
after shall be read in its place. In the mean season let us
now fall to the argument.”
A disorderly disputation was then carried on, sometime
in Latin, and sometime in English, almost all the Romish
divines attacking the persecuted archbishop till near two
o'clock, when the prolocutor put an end to the contest, by
saying, “ Thus you see, brethren, the truth steadfast and
invincible : you see also the craft and deceit of heretics;
the truth may be pressed, but it cannot be oppressed;
therefore cry altogether, Vincit veritas, “The truth over-
cometh.”
The meeting then broke up, the archbishop being led
away to his prison by the mayor, while his persecutors
Aº
*
BIS HOP LAT IMER. lxxi
went to dine together at the University College. During
this disgraceful scene, the illustrious victim of popish
malice deported himself with calm dignity, and though his
antagonists took frequent draughts of wine to invigorate
their spirits, the archbishop refused to drink when desired
so to do by the attending beadles, who seem to have had
more feeling and manners than their superiors.
The following day Bishop Ridley was brought into the
arena, to combat with Dr. Richard Smith *.
Weston, the prolocutor, opened the scene with this
speech, “Good christian people and brethren, we have
begun this day our school, by God’s good speed I trust, and
are entering into a controversy whereof no question ought
to be moved, concerning the verity of the body of our Lord
Jesu Christ in the eucharist. Christ is true which said the
words. The words are true which he spake, yea truth
itself that cannot fail. Let us therefore pray unto God to
send down unto us his Holy Spirit, which is the true inter-
preter of his word ; which may purge away errors, and
give light that verity may appear. Let us also ask leave
and liberty of the church to permit the truth received, to
be called this day in question, without any prejudice to the
same. Your parts, therefore, shall be to implore the as-
sistance of Almighty God, to pray for the prosperity of the
queen's majesty, and to give us quiet and attentive ears.
Now go to your question.”
The bishop on being called to give his answer to the
first of the three articles, addressed the meeting in these
words: “I received of you the other day, right worshipful
+ Richard Smith was born in Worcestershire, and educated in Merton
College, Oxford, where he obtained a fellowship. He also became registrar of
the university, principal of Alban Hall, and regius professor of divinity. Of this
last preferment he was deprived in 1547, to make room for Peter Martyr, and
the same year he made his recantation of popery at Paul's Cross. Sometime
after this he went to Louvain, where he became professor of divinity; and on
the accession of Mary, he returned, and was restored to the chair at Oxford,
being also appointed chaplaim to the queen, and canon of Christ Church.
When queen Elizabeth came to the throne, Smith was deprived of his prefer-
ments, and was committed to the custody of archbishop Parker, at Lambeth,
who persuaded him to retract some of his opinions. Notwithstanding this,
Smith contrived to make his escape, and went to Douay, where he was made
dean of the church of St. Peter. He died in 1563.−Wood,
lxxii - T H E LIFE OF
Mr. Prolocutor, and ye, my reverend masters, commissioners
from the queen's majesty, and her honourable council,
three propositions, whereunto ye commanded me to prepare
against this day, what I thought good to answer concern-
ing the same. Now, whilst I weighed with myself, how
great a charge of the Lord’s flock was of late committed
unto me, for the which I am certain I must once render an
account to my Lord God, (and that how soon he knoweth,)
and that moreover by the commandment of the apostle
Peter, I ought to be ready always to give a reason of the
hope that is in me, with meekness and reverence unto every
one that shall demand the same: besides this, considering
my duty to the church of Christ, and to your worships,
being commissioners by public authority : I determined
with myself to obey your commandment, and to declare
unto you my mind touching the foresaid propositions. And
albeit plainly to confess unto you the truth in these things
which ye now demand of me, I have thought otherwise in
times past than now I do, yet (God I call to record unto my
soul, I lie not) I have not altered my judgment, as now it is,
either by constraint of any man, or laws, either for the dread
of any dangers of this world, either for any hope of commodity,
but only for the love of the truth, revealed unto me by the
grace of God (as I am undoubtedly persuaded) in his holy
word, and in the reading of the ancient fathers. These
things I do the rather recite at this present, because it may
happen to some of you hereafter, as in times past it hath
done to me; I mean, if ye think otherwise of the matters
propounded in these propositions, than I now do, God may
open them unto you in time to come. But howsoever it
shall be, I will in few words do that which I think ye all
look I should do; that is, as plainly as I can, I will declare my
judgment herein. Howbeit of this I would ye were not ig- “
morant, and I will not indeed wittingly and willingly, speak
in any point against God's word, or depart in any one jot
from the same, or from the rules of faith, and Christian reli-
gion, which rules the same most sacred word of God pre-
scribeth to the church of Christ, whereunto I now and for
ever submit myself and all my doings. And because the
matter I have now taken is weighty, and ye all well know how
B I SHOP LATIMER . lxxiii
unready I am to handle it accordingly, as well for lack of
time, as also lack of books; therefore here I protest that I
will publicly this day require of you, that it may be lawful
for me concerning all mine answers, explications, and con-
firmations, to add or diminish whatsoever shall seem here-
after more convenient and meet for the purpose, through the
sound judgment, better deliberation, and more exact trial
of every particular thing. Having now by the way of preface
and protestation spoken these few words, I will come to the
answering of the propositions propounded unto me, and so
to the most brief explication and confirmation of mine
answers.”
In reply to this declaration the prolocutor said, “Re-
werend Master Doctor, concerning the lack of books, there
is no cause why you should complain. What books soever
you will name, ye shall have them ; and as concerning
the judgment of your answers to be had of yourself with
further deliberation ; it shall, I say, be lawful for you,
until Sunday next, to add unto them what you shall
think good yourself. My mind is that we should use short
arguments, lest we should make an infinite process of the
thing.”
Ridley. There is another thing besides, which I would
gladly obtain at your hands. I perceive that you have
writers and notaries here present. By all likelihood our
disputations shall be published. I beseech you, for God’s
sake, let me have liberty to speak my mind freely, and
without interruption, not because I have determined to
protract the time with a solemn preface, but lest it may
appear that some be not satisfied. God wot I am no orator,
nor I have not learned rhetoric to set colours on the
matter.
Weston. Among this whole company, it shall be per-
mitted you to take two for your part.
Ridley. I would choose two, if there were any here with
whom I were acquainted.
Weston. Here are two which Master Cranmer had yes-
terday. Take them if it please you ".
* These two notaries were John Jewell, afterwards bishop of Salisbury, and
Gilbert Mounson.
lxxiv. THE LIFE OF
Ridley. I am content with them : I trust they be honest
IIléI1.
The first proposition is this: “In the sacrament of the
altar, by the virtue of God’s word spoken by the priest,
the natural body of Christ, born of the Virgin Mary,
and his natural blood is really present under the forms
of bread and wine.” ;
To this the bishop answered as follows:—
“In matters appertaining to God we may not speak ac-
cording to the sense of man, nor of the world. This pro-
position or conclusion is framed after another manner of
phrase or kind of speech than the scripture useth. Again,
it is very obscure and dark, by means of Sundry words of
doubtful signification. And being taken in the sense which
the schoolmen teach, and at this time the church of Rome
doth defend, it is false and erroneous, and plain contrary
to the doctrine which is according to godliness.” w
The Eaplication.—How far the diversity and newness of
the phrase in all this first proposition, is from the phrase
of the holy scripture, and that in every part almost, it is
so plain and evident to any that is but meanly exercised
in holy writ, that I need not now (especially in this com-
pany of learned men), to spend any time therein, except
the same shall be required of me hereafter. First, there is
a double sense in these words (by the virtue of God's word),
for it is doubtful what word of God this is, whether it be
that which is read in the Evangelists, or in Paul, or any
other : and if it be that which is in the Evangelists or in
St. Paul what that is. If it be in none of them, then how
it may be known to be God’s word, and of such virtue,
that it should be able to work so great a matter.
Again, there is a doubt in these words (of the priest),
whether no man may be called a priest, but he which hath
authority to make propitiatory sacrifice for the quick and
the dead; and how it may be proved that this authority
was committed of God to any man, but to Christ alone.
“It is likewise doubted, after what order the sacrificing
priest shall be, whether after the order of Aaron, or else
after the order of Melchisedec : for as far as I know, the
holy scripture doth allow no more.”
B I SHOP LAT IMER . lxxv
Weston. Let this be sufficient. -
Ridley. If we lack time at this present, there is time
enough hereafter.
Weston. These are but evasions or starting holes: you
consume the time in vain.
Ridley. I cannot start far from you ; I am captive and
bound. -
Weston. Fall to it, my masters.
Smith. That which you (to Ridley) have spoken, may
suffice at this present. -
Ridley. Let me alone I pray you, for I have not much
to say behind.
Weston. Go, forward.
Ridley. Moreover, there is ambiguity in this word
weally, whether it be to be taken as the logicians term it,
transcendentur, that is most generally (and so it may signify
any manner of thing which belongeth to the body of Christ,
by any means: after which sort we also grant Christ's body
to be really in the sacrament of the Lord's supper, as in
disputation, if occasion be given shall be declared), or
whether it be taken to signify the very same thing, having
body, life, and soul, which was assumed and taken of the
word of God, into the unity of person. In which sense,
since the body of Christ is really in heaven, because of the
true manner of his body, it may not be said to be here in
the earth. There is yet a further doubtfulness in these
words (under the forms of bread and wine), whether the
forms be there taken to signify the only accidental and out-
Ward shews of bread and wine ; or therewithal the sub-
stantial natures thereof, which are to be seen by their
qualities, and perceived by exterior senses. Now the error
and falseness of the proposition, after the sense of the
Romish church, and schoolmen, may hereby appear, in
that they affirm the bread to be transubstantiated and
changed into the flesh, assumed of the word of God, and
that, (as they say) by the virtue of the word, which they
have devised by a certain number of words and cannot be
found in any of the Evangelists, or in Paul, and so they
gather that Christ's body is really contained in the sacra-
ment of the altar, which position is grounded upon the
lxxvi THE LIFE OF
foundation of transubstantiation : which foundation is
monstrous against reason, and destroyeth the analogy or
proposition of the sacraments: and therefore this propo-
sition also, which is builded upon this rotten foundation,
is false, erroneous, and to be counted as a detestable
heresy of the sacramentaries.”
Weston. We lose time.
Ridley. You shall have time enough.
Weston. Fall to reasoning. You shall have some other
day for this matter.
Ridley. I have no more to say concerning my explica-
tion. If you will give me leave and let me alone, I will
but speak a word or two for my confirmation.
Weston. Go to ; say on.
Ridley. There ought no doctrine to be established in
the church of God which dissenteth from the word of God,
from the rule of faith, and draweth with it many absurdi-
ties that cannot be avoided.
But this doctrine of the first proposition is such.
Ergo, it ought not to be established and maintained in
the church of God.
The major or first part of my argument is plain, and the
minor or second part is proved thus:
This doctrine maintaineth a real, corporal, and carnal
presence of Christ's flesh, assumed and taken of the word,
to be in the sacrament of the Lord's supper, and that not
by virtue and grace only, but also by the whole essence
and substance of the body and flesh of Christ.
But such a presence disagreeth from God’s word, from
the rule of faith, and cannot but draw with it many ab-
surdities.
Ergo, the second part is true.
The first part of this argument is manifest, and the
Second may yet further be confirmed thus.
Weston. Thus you consume time, which might be better
bestowed on other matters. Master opponent, I pray you
to your arguments. e
Smith. I will here reason with you upon transubstan-
tiation, which you say is contrary to the rule and analogy
of faith. The contrary whereof I prove by the scriptures,
BISHOP LATIMER. lxxvii
and the doctors. But before I enter argumentation with
you, I demand first, whether in the sixth chapter of John,
there be any mention made of the s-crament, or of the real
presence of Christ in the sacrament 7
Ridley. It is against reason, that I should be impeached
to prosecute that which I have to speak in this assembly,
being not so long, but that it may be comprehended in few
words.
Weston. Let him read on.
Ridley. First of all, this presence is contrary to many
places of the holy scripture. Secondly, it varieth from the
articles of the faith. Thirdly, it destroyeth and taketh
away the institution of the Lord's supper. Fourthly, it
maketh precious things common to profane and ungodly
persons: for it casteth that which is holy unto dogs, and
pearls unto swine. Fifthly, it forceth men to maintain
many monstrous miracles, without necessity and authority
of God’s word. Sixthly, it giveth occasion to the here-
tics which erred concerning the two natures of Christ, to
defend their heresies thereby. Seventhly, it falsifieth the
sayings of the godly fathers; it falsifieth also the catholic
faith of the church, which the apostles taught, the martyrs
confirmed, and the faithful (as one of the fathers saith),
do retain and keep until this day. Wherefore the second
part of mine argument is true.
The probation of the antecedent or former part of this argu-
ment by the parts thereof.
“This carnal presence is contrary to the word of God,
as appeareth (John 16.) I tell you the truth: it is profit-
able to you that I go away, for if I go not away the Com-
forter shall not come unto you. (Acts 3.) Whom the
heavens must receive until the time of restoring of all
things which God hath spoken. (Matt. 9.) The children
of the bridegroom cannot mourn so long as the bridegroom
is with them : but now is the time of mourning. (John
16.) But I will see you again, and your hearts shall re-
joice. (John 14.) I will come again and take you to my-
lxxviii THE LIFE OF
self. (Matt. 24.) If they shall say unto you, Behold here
is Christ, or there is Christ, believe them not : for where-
soever the dead carcass is, thither the eagles will resort.
“ It varieth from the articles of the faith: He ascended
into heaven and sitteth on the right hand of God the Fa-
ther. From whence (and not from any other place, saith
St. Augustine), he shall come to judge both the quick and
the dead.
“ It destroyeth and taketh away the institution of the
Lord's Supper, which was commanded only to be used and
continued until the Lord himself should come. If therefore he
be now really present in the body of his flesh, then must the
Supper cease, for a remembrance is not a thing present,
but of a thing past and absent. And there is a difference
between remembrance and presence, and (as one of the
fathers saith), a figure is in vain where the thing figured is
present.
“It maketh precious things common to profane and un-
godly persons, and constraineth men to confess many ab-
surdities. For it affirmeth that whoremongers and mur-
derers, yea and (as some of them hold opinion), the wicked
and faithless, mice, rats, and dogs also may receive the
only real and corporal body of the Lord, wherein the ſul-
ness of the spirit of light and grace dwelleth : contrary to
the manifest words of Christ, in six places and sentences
of the sixth chapter of St. John.
“It confirmeth also and maintaineth that beastly kind
of cruelty of the Anthropophagi, that is, the devourers of
human flesh : for it is a more cruel thing to devour a quick
man than to slay him.”
Pie. He requireth time to speak blasphemies. Leave
your blasphemies.
Ridley. I had little thought to have had such reproach-
ful words at your hands. *
Weston. All is quiet. Go to the arguments, Mr. Doctor.
Ridley. I have not many more things to say.
Weston. You utter blasphemies with a most impudent
face : leave off, I say, and get you to the argument.
Ridley. It forceth men to maintain many monstrous
BISHO P LATIME R. lxxix
miracles without all necessity and authority of God's word"
For at the coming of this presence of the body and flesh
of Christ, they thrust away the substance of bread, and
affirm that the accidents remain without any subject, and
in the stead thereof, they place Christ's body without his
qualities, and the true manner of a body. And if the sa-
crament be reserved so long until it mould, and worms
breed, some say that the substance of bread miraculously
returneth again, and some deny it. Other some affirm
that the real body of Christ goeth down into the stomach
of the receivers, and doth there abide so long as they shall
continue to be good : but another sort hold that the body
of Christ is carried into heaven as soon as the forms of
bread be bruised with the teeth. O works of miracles 1
Truly and most truly I see that fulfilled in those men
whereof St. Paul prophesieth (2 Thess. 2.) “Because they
have not received the love of the truth, that they might
be saved, God shall send them strong delusions, that they
should believe lies, and be all damned which have not be-
lieved the truth.” This gross presence hath brought forth
that fond fantasy of concomitance whereby is broken at
this day and abrogated the commandment of the Lord for
the distributing of the Lord's cup to the laity. It giveth
Occasion to heretics to maintain and defend their errors;
as to Marcion, which said that Christ had but a phantasti-
cal body; and to Eutyches, which wickedly confounded the
two natures in Christ.
“Finally, it falsifieth the sayings of the godly fathers
and the catholic faith of the church, which Vigilius a
martyr, and grave writer, saith was taught of the apostles,
confirmed with the blood of martyrs, and was continually
maintained by the faithful until his time. By the sayings
of the fathers, I mean of Justin, Irenaeus, Tertullian,
Origen, Eusebius, Emisenus, Athanasius, Cyril, Epiphanius,
Jerom, Chrysostom, Augustin, Vigilius, Fulgentius, Ber-
tram, and others most ancient fathers. All those places,
as I am sure I have read, making for my purpose, so am
I well assured that I could shew the same if I might have
the use of mine own books, which I will take on me to do,
even upon the peril of my life, and loss of all that I may
lxxx THE LIFE OF
lose in this world. * But now, my brethren, think not
because I disallow that presence, which this first propo-
sition maintaineth as a presence, which I take to be forged,
fantastical, and besides the authority of God’s word, per-
niciously brought into the church by the Romanists, that
I therefore go about to take away the true presence of
Christ's body in his supper rightly and duly ministered,
which is grounded upon the word of God, and made more
plain by the commentaries of the faithful fathers. They
that think so of me, the Lord knoweth how far they are
deceived. And to make the same evident unto you, I will,
in few words, declare what true presence of Christ's body
in the sacrament of the Lord's supper I hold and affirm,
with the word of God and the ancient fathers. I say and
confess with the evangelist Luke, and with the apostle
Paul, that the bread on the which thanks are given, is the
body of Christ in the remembrance of him and of his
death, to be set forth perpetually of the faithful until his
coming. I say and confess the bread which we break to
be the communion and partaking of Christ's body, with
the ancient faithful fathers. I say and believe that there
is not only a signification of Christ's body set forth by the
sacrament, but also that therewith is given to the godly
and faithful, the grace of Christ's body, that is, the food
of life and immortality. And this I hold with Cyprian.
I say also with St. Augustine, that we eat life, and we
drink life; with Emisenus that we feel the Lord to be
present in grace; with Athanasius, that we receive celestial
food, which cometh from above ; the property of natural
communion, with Hilary; the nature of flesh and the
benediction which giveth life; in bread and wine, with
Cyril; and with the same Cyril, the virtue of the very
# The books meant here were the manuscript collections of the bishop; for
in his conference with Latimer he says, “ All my notes which I have written
and gathered out of such authors as I have read in this matter, and such like,
are come into the hands of such as will not let me have the least of all my
written books: wherein I am enforced to complain of them unto God, for they
spoil me of all my labours, which I have taken in my study these many
years.” -
BISHOP LATIMER, 1xxxi
flesh of Christ, life and grace of his body, the property of
the only begotten, that is to say, life, as he himself in
plain words expoundeth it. I confess also with Basil, that
We receive the mystical advent and coming of Christ,
grace, and the virtue of his very nature: the sacrament of
his very flesh, with Ambrose : the body by grace, with
Epiphanius: spiritual flesh, but not that which was cru-
cified, with Jerom ; grace flowing into a sacrifice, and the
grace of the spirit, with Chrysostom: grace and invisible
verity, grace and society of the members of Christ's body
with Augustine. Finally, with Bertram, (which was the
last of these), I confess, that Christ’s body is in the sacra-
ment in this respect; namely (as he writeth) because there
is in it the spirit of Christ, that is, the power of the word of
God, which not only feedeth the soul, but also cleanseth
it. But of these I suppose it may clearly appear unto all
men, how far we are from that opinion, whereof some go
about falsely to slander us to the world, saying we teach
that the godly and faithful, should receive nothing else, at
the Lord’s table, but a figure of the body of Christ.
The second proposition is this, “After the consecra-
tion there remaineth no substance of bread and wine,
neither any other substance, than the substance of God
and man.” *A
Now this second conclusion, is manifestly false, directly
against the word of God, the nature of the sacrament,
and the most evident testimonies of the godly fathers:
and it is the rotten foundation of the other two conclusions
propounded by you, both of the first and of the third. I
will not therefore now tarry upon any further explication
of this answer, being contented with that which is already
added afore to the answer of the first proposition.
The first Argument.
“It is very plain by the word of God, that Christ did
give bread unto his disciples, and called it his body. But
the substance of bread is another manner of substance,
than is the substance of Christ's body, God and man.
Therefore the conclusion is false.
Vol. I. g
lxxxii THE LIFE OF
The second part of mine argument is plain, and the first
is proved thus:
The second Argument.
“That which Christ did take, on the which he gave
thanks, and the which he did break, he gave to his dis-
ciples, and called it his body:
“But he took bread, gave thanks on bread, and brake
bread : W.
“Ergo, the first part is true. And it is confirmed with
the authority of the fathers Irenaeus, Tertullian, Origen,
Cyprian, Epiphanius, Jerom, Augustine, Theodoret, Cyril,
Rabanus, and Bede: whose places I will take upon me to
shew most manifest in this behalf, if I may be suffered to
have my books as my request is.” }
The third Argument.
“As the bread of the Lord’s table is Christ's natural
body, so is it his mystical body.
“But it is not Christ's mystical body by transubstan-
tiation :
“Ergo, it is not his natural body by transubstantiation.
“The second part of my argument is plain, and the first
is proved thus: As Christ, who is the verity, spake of the
bread “This is my body which shall be betrayed for you,”
speaking here of his natural body, even so Paul, moved
with the same spirit of truth said, “We though we be
many, yet are we all one bread, and one body, which be
partakers of one bread.’”
The fourth Argument.
“We may no more believe bread to transubstantiate
into the body of Christ, than the wine into his blood.
“But the wine is not transubstantiate into his blood:
“Ergo, neither is that bread therefore transubstantiate
into his body.
“The first part of this argument' is manifest, and the
second part is proved out of the authority of God's word
in Matthew and Mark: * I will not drink of the fruit of
BISHOP LATIMER, lxxxiii
the vine,’ &c. Now the fruit of the vine was wine, which
Christ drank and gave to his disciples to drink. With this
sentence agreeth plainly the place of Chrysostom on the
xxth, chapter of Matthew. As Cyprian doth also, affirm-
ing that there is no blood, if wine be not in the cup.”
The fifth Argument. .
“The words of Christ, spoken upon the cup and upon
the bread, have like effect and working.
“But the words spoken upon the cup have not virtue to
transubstantiate: - *
“Ergo, it followeth that the words spoken upon the
bread, have no such virtue.
“The second part of the argument is proved; because
they should then transubstantiate the cup, or that which
is in the cup into the New Testament: but neither of these
things can be done, and very absurd it is to confess the
same.” -
The sixth Argument.
“The circumstances of the scripture, the analogy and
proportion of the sacraments, and the testimony of the
faithful fathers do most effectually and plainly prove a
figurative speech in the words of the Lord's supper :
“Ergo, a figurative sense and meaning is specially to be
received in these words, “This is my body.”
“The circumstances of the scripture, “Do this in re-
membrance of me. As oft as ye shall eat of this bread,
and drink of this cup, ye shall shew forth the Lord's
death. Let a man prove himself, and so eat of this bread
and drink of this cup. They came together to break
bread: and they continued in breaking of bread. The
bread which we break, &c. For we being many are all
one bread, and one body, &c.’ - y
“The analogy of the sacraments is necessary; for if the
sacraments had not some similitude or likeness of the
things whereof they be sacraments, they could in no wise
be sacraments. And this similitude in the sacrament of
the Lord's supper is taken three manner of ways.
g 2
lxxxiv THE LIFE OF
“1. The first consisteth in nourishing, as ye shall read in
Rabanus, Cyprian, Augustine, Irenaeus, and most plainly
in Isidorus out of Bertram.
“2. The second, in the uniting and joining of many,
into one, as Cyprian teacheth. - - *
“3. The third is a similitude of unlike things, where,
like as the bread is turned into one body, so we, by right
use of this sacrament, are turned through faith into the
body of Christ. *
“The sayings of the fathers declare it to be a figu-
rative speech, as it appeareth in Origen, Tertullian, Chry-
sostom, in opere imperfecto, Augustin, Ambrose, Basil,
Gregory Nazianzen, Hilary, and most plainly of all in
Bertram. Moreover the sayings and places of all the fathers,
whose names I have before recited against the assertion of
the first proposition, do quite overthrow transubstantiation.
But of all other most evidently and plainly, Irenaeus, Origen,
Cyprian, Chrysostom to Caesarius the monk, Augustine
against Adamantus, Gelasius, Cyril, Epiphanius, Chry-
sostom again on the xxth of Matthew, Rabanus, Damas-
cenus, and Bertram. -
“Here, right worshipful Mr. Prolocutor, and ye the rest
of the commissioners, it may please ye to understand, that
I do not lean to these things only, which I have written in
my former answers and confirmations, not but that I have
also for the proof of which I have spoken, whatsoever
Bertram, a man learned, of sound and upright judgment,
and ever counted a Catholic for these seven hundred years,
until this our age hath written. His treatise whosoever
shall read and weigh, considering the time of the writer,
his learning, godliness of life, the allegations of the an-
cient fathers, and his manifold and most grounded argu-
ments, I cannot, doubtless, but much marvel, if he have
any fear of God, at all, how he can with good conscience
speak against him in this matter of the sacrament. This
Bertram was the first that pulled men by the ears, and that
first brought me from the common error of the Romish
church, and caused me to search more diligently and
exactly, both the scriptures, and the writings of the old
|BISHOP LATIMER. lxxxv
ecclesiastical fathers in this matter. And this I protest
before the face of God, who knoweth I lie not in the things
I now speak*.”
The third Proposition.
“In the mass is the lively sacrifice of the church pro-
pitiable and available for the sins, as well of the quick as
of the dead.” - . -
. The Answer to this Proposition. -
I answer to this third proposition, as I did to the first. And
moreover I say, that being taken in such sense as the words
Seem to import, it is not only erroneous, but withal so
much to the derogation and defacing of the death and
passion of Christ, that I judge it may and ought most
worthily to be counted wicked and blasphemous against the
most precious blood of our Saviour Christ.
- - - The Epplication. - -
Concerning the Romish mass which is used at this day,
or the lively sacrifice thereof, propitiatory and available for
the sins of the quick and the dead, the holy scripture hath
not so much as one syllable. •
There is ambiguity also in the name of mass, what it
signifieth, and whether at this day there be any such indeed
as the ancient fathers used ; seeing that now there be
neither Catechistes nor Penitentes to be sent away. ‘. . .
“Again, touching these words, (the lively sacrifice of the
church) there is doubt whether they are to be understood
* Bertram or Ratram, was a monk of the abbey of Corbey in the ninth
century. He wrote a book “On the Eucharist,” in answer to Radbertus, who
asserted a carnal or bodily presence of Christ in that sacrament, while Bertram
contended for a spiritual presence only. It has been supposed by some learned
Romanists, that this book was not written by Bertram, but by John Scotus
Erigena, who certainly held the same opinion. The question is of no import-
ance; but the treatise itself is valuable as shewing that the doctrine of tran-
substantiation was not generally received in the western church at the period
when this work made its appearance. The first impression in print was in
1533 at Cologne, and it staggered the zealous papists so much that they en-
deavoured to invalidate it as a forgery. Father Mabillon, however, has can-
didly admitted its authenticity by saying he had seen a manuscript of it eight
hundred years old. -
lxxxvi THE LIFE OF
figuratively and sacramentally for the sacrament of the
lively sacrifice (after which sort we deny it not to be in the
Lord's supper) or properly and without any figure: of the
which manner there was but one only sacrifice, and that once
offered, namely, upon the altar of the cross.
“Moreover, in these words (as well as) it may be doubted,
whether they be spoken in mockage, as men are wont to
say in sport, of a foolish and ignorant person, that he is apt
as well in conditions as in knowledge, being apt in neither
of them both.
“There is also a doubt in the word (propitiable) whether
it signify here that which taketh away sin, or that which
may be made available for the taking away of sin : that is
to say, whether it is to be taken in the active or in the pas-
sive signification.
“Now the falseness of the proposition, after the meaning
of the schoolmen and the Romish church, and impiety, in that
sense which the words seem to import, is this: that they,
leaning to the foundation, and their fond transubstantiation,
would make the quick and lively body of Christ's flesh,
(united and knit to the divinity) to lie hid under the acci-
dents and outward shews of bread and wine, which is very
false, as I have said afore : and they, building upon this
foundation do hold that the same body is offered unto God
by the priest in his daily massings to put away the sins of
the quick and the dead; whereas by the apostle to the
Hebrews it is evident that there is but one oblation, and one
true and lively sacrifice of the church offered upon the altar
of the cross, which was, is, and shall be for ever the pro-
pitiation for the sins of the whole world. And where there
is remission of the same, there is, (saith the apostle) no more
offering for sin.”
Arguments confirming his Answer.
“No sacrifice ought to be done but where the priest is
meet to offer the same. e
“All other priests be unmeet to offer sacrifice propitiatory
for sin, save only Christ.
“Ergo, no other priests ought to sacrifice for sin, but
Christ alone.
BISHOP LATIMER. * lxxxvii
“The second part of my argument is thus proved.
“No honour in God’s church ought to be taken where-
unto a man is not called, as Aaron.
“It is a great honour in God's church to sacrifice for
SIIl,
“Ergo, No man ought to sacrifice for sin, but only they
which are called. *º 2
“But only Christ is called to that honour.
“Ergo, no other priest but Christ ought to sacrifice for sin.
That no man is called to this degree of honour but Christ
alone, it is evident: for there are but two only orders of
priesthood allowed in the word of God: namely, the order
of Aaron, and the order of Melchisedech. But now the
order of Aaron is come to an end, by reason that it was un-
profitable and weak; and of the order of Melchisedech there
is but one priest alone, even Christ the Lord, which is
the priesthood that cannot pass to any other.”
An Argument.
“That thing is in vain, and to no effect, where no ne-
cessity is wherefore it is done.
“To offer up any more sacrifice propitiatory for the quick
and the dead, there is no necessity, for Christ our Saviour.
did that fully and perfectly once for all.
“Ergo, to do the same in the mass, it is in vain.”
Another Argument.
“After that eternal redemption is found and obtained,
there needeth no more daily offering for the same.
“But Christ coming, an high bishop, &c., found and ob-
tained for us eternal redemption.
“Ergo, there needeth now no more daily oblation for the
sins of the quick and the dead.”
Another Argument.
“All remission of sins cometh only by Shedding of blood.
“In the mass there is no shedding of blood.
“Ergo, in the mass there is no remission of sins ; and so
it followeth also that there is no propitiatory Sacrifice.”
lxxxviii THE LIFE OF
Another Argument. . .
“In the mass the passion of Christ is not in verity, but
in a mystery, representing the same ; yea, even there where
the Lord's supper is duly ministered. - *
“But where Christ suffereth not, there is he not offered
in verity: for the apostle saith, Not that he might offer up
himself oftentimes, (for then must he have suffered often-
times, sith the beginning of the world) now where Christ is
not offered there is no propitiatory sacrifice. r
“Ergo, in the mass there is no propitiatory sacrifice: for
Christ appeared once in the latter end of the world, to put sin
to flight by the offering up of himself. And as it is appointed
to all men, that they shall once die, and then cometh the
judgment; even so Christ was once offered to take away the
sins of many. And unto them that look for him, shall he
appear again without sin, unto Salvation.”
Another Argument.
“Where there is any sacrifice that can make the comers
thereunto perfect, there ought men to cease from offering
any more expiatory and propitiatory sacrifices. - -
“But in the New Testament there is one only sacrifice
now already long since offered, which is able to make the
comers thereto perfect for ever. -
“ Ergo, in the New Testament they ought to cease from
offering any more propitiatory sacrifices.”
Sentences of the Scripture tending to the same end and purpose,
out of which also may be gathered other manifest Argu-
ments, for more confirmation thereof.
“By the which will (saith the apostle), we are sanctified,
by the offering up of the body of Jesus Christ, once for all.”
And in the same place “But this man after that he had
offered one sacrifice for sin, sitteth for ever at the right hand
of God, &c. For with one offering hath he made perfect for
ever them that are sanctified, and by himself hath he purged
our sºns.” I beseech you to mark these words by himself,’
the which well weighed, will without all doubt cease all
controversy.
B I SHOP LATIMER • lxxxix
“The apostle plainly denieth any other sacrifice to re-
main for him that treadeth under his feet the blood of the
testament by the which he was made holy. Christ will
not be crucified again, he will, not his death to be had in
derision. - -
“He hath reconciled us in the body of his flesh.” Mark
I beseech you, he saith not, in the mystery of his body;
but in the body of his flesh. ... " -
“If any man Sîn, we have an advocate with the Father,
Jesus Christ the righteous, and he is the propitiation for
our sins, not for ours only, but for the sins of the whole
world. - - - . -
“I know that all these places of the scripture are avoided
by two manner of subtle shifts ; the one is by the distinc-
tion of the bloody and unbloody sacrifice, as though our
unbloody sacrifice of the church were any other than the
sacrifice of praise and thanksgiving, than a commemoration,
a shewing forth, and a sacramental representation of that
one only bloody sacrifice offered up once for all.
“The other is by depraving and wresting the sayings of
the ancient fathers unto such a strange kind of sense, as
the fathers themselves indeed never meant. For what the
meaning of the fathers was, it is evident by that which Saint
Augustine writeth in his epistle to Boniface, and in the
eighty-third chapter of his ninth book against Faustus, the
Manichee, besides many other places ; likewise by Euse-
bius, Emisenus, Cyprian, Chrysostom, Fulgentius, Ber-
tram, and others, which do wholly concord and agree to-
gether in this unity in the Lord, that the redemption once
made in verity for the salvation of man, continueth in full
effect for ever, and worketh without ceasing unto the
end of the world; that the sacrifice once offered cannot be
consumed; that the Lord's death and passion is as ef-
fectual, the virtue of that blood once shed, as fresh at this
day for the washing away of sins, as it was even the same
day that it flowed out of the blessed side of our Saviour;
and, finally, that the whole substance of our sacrifice which is
frequented of the church in the Lord's Supper, consisteth
in prayers, praise, and giving of thanks, and in remember-
XC THE LIFE OF
ing and shewing forth of that sacrifice once offered upon the
altar of the cross; that the same might continually be had
in reverence by mystery, which once only, and no more was
offered for the price of our redemption. - -
“These are the things (right worshipful prolocutor, and
ye the rest of the commissioners), which I could presently
prepare to the answering of your three foresaid propositions;
being destitute of all help in this shortness of time, sudden
warning and want of books. Wherefore I appeal to my
first protestation, most humbly desiring the help of the
same (as much as may be) to be granted unto me. And
because ye have lately given most unjust and cruel sen-
tence against me, I do here appeal (so far forth as I may)
to a more indifferent and just censure and judgment of
some other superior, competent, and lawful judge, and
that according to the approved state of the church of Eng-
land. Howbeit I confess that I am ignorant what that is
at this present, through the trouble and alteration of the
state of the realm. But if this appeal may not be granted
to me upon earth, then do I fly (even as to my only refuge
and alone haven of health), to the sentence of the eternal
judge, that is, of the Almighty God, to whose most merci-
ful justice towards his, and most just mercifulness, I do
wholly commit myself and all my cause, nothing at all de-
spairing of the defence of mine Advocate and alone Saviour
Jesus Christ, to whom, with the everlasting Father and
the Holy Spirit, the sanctifier of us all, be now, and for
ever, all honour and glory, Amen.” -
“Albeit,” says Fox, “this learned bishop was not suf-
fered to read all that is above prefixed before the disputa-
tions, yet because he had it then ready and offered it up to
the prolocutor after the disputations and sentence pro-
nounced: I thought here the place not unmeet to annex
the same together with the rest.”
When the commissioners had sufficiently worried bishop
Ridley, the venerable Latimer was brought out to dispute
at eight o'clock in the morning of Wednesday the eighteenth
of April. - -
“There replied unto him” says the historian, “ Mr.
BISHOP LATIMER. xci
Smith, of Oriel College; Doctor Cartwright, Mr. Harps-
field, and divers others, had snatches at him, and gave him
bitter taunts. He escaped no hissings, and scornful laugh-
ings, 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 prolocutor read
part thereof, and so proceeded unto the disputation. He
began by saying, -
“Men 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,
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
twenty years much used the Latin tongue.
Weston. Take your ease, father. -
Latimer. I thank you, Sir, I am well. Let me here pro-
test my faith, for I am not able to dispute: and afterwards
do your pleasure with me.”
The Protestation of Master Latimer given up in writing to
- Doctor Weston.
The conclusions whereunto I must answer are these:
1. The first is, that in the sacrament of the altar, by the
virtue of God's word pronounced by the priest, there is
really present the natural body of Christ, conceived of the
Virgin Mary, under the kinds of the appearances of bread
and wine; and in like manner his blood. - -
2. The second is, that after 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 sa-
crifice of the church, which is propitiable, as well for the
sins of the quick as the dead. <d
Concerning the first conclusion, methinketh it is set forth
xcii THE LIFE OF
with certain new formed terms, that be obscure and do not
Sound according to the speech of the scripture. Howbeit,
howsoever I understand it, this I do answer plainly, though
not without peril ; I answer, I say, that to the right cele-
bration of the Lord's Supper, there is no other presence of
Christ required than a spiritual presence ; and this pre-
sence is sufficient for a christian man, as a presence by
Which we abide in Christ, and Christ abideth in us, to the
obtaining of eternal life, if we persevere. And this same
presence may be called most fitly, a real presence, that is,
a presence not feigned, but a true and a faithful presence.
Which thing I here rehearse, lest some sycophant or
scorner should suppose me, with the anabaptists, to make
nothing else of the sacrament but a naked and a bare sign.
As for that which is feigned of many concerning their cor-
poral presence, I for my part take it but for a papistical
invention, therefore think it utterly to be rejected.
Concerning the second conclusion, I dare be bold to say,
that it hath no stay or ground, in God’s word, but is a
thing invented and found out by man ; and therefore, to
be taken as fond and false: and I had almost said, as the
mother and nurse of the other errors. It were good for my
lords and masters of the transubstantiation to take heed
lest they conspire with the Nestorians; for I do not see
how they can avoid it.
The third conclusion, as I do understand it, seemeth
subtilely to sow sedition against the offering which Christ
himself offered for us in his own proper person, according
to that pithy place of Paul, where he saith, “that Christ
his own self hath made purgation of our sins.” And after-
wards, “ that he might,” saith he, “be a merciful and a
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 was
offered of himself; and therefore it is needless that he
should be offered of any other. I will speak nothing of
the wonderful presumption of man, to dare to attempt this
thing without a manifest vocation, specially in that it
BISHOP LATIMER . xciii
tendeth to the overthrowing and making fruitless, if not
wholly yet partly, of the cross of Christ, for truly it is no
base or mean thing, to offer Christ. And therefore
Worthily a man may say to my lords and masters the of-
ferers, “By what authority do ye this 7 And who gave
you this authority ? Where 7 When 7” “ A man cannot
(saith the Baptist) take any thing, except it be given him
from above :” much less then may any man presume to
usurp any honour, before he be thereto called. Again,
“if any man sin (saith St. John) we have (saith he) not
a masser or offerer at home, which can sacrifice for us at
mass, but we have (saith he) an advocate Jesus Christ:”
which once offered himself long ago; of which offering,
the efficacy and effect is perdurable for ever, so that it is
needless to have such offerers.
What meaneth Paul when he saith, “They that serve at
the altar, are partakers of the altar 7” and so addeth,
“So the Lord hath ordained that they that preach the
gospel, shall live of the gospel.” Whereas he should have
said, the Lord hath ordained, that they that sacrifice at
mass, should live of their sacrificing, that there might be
a living assigned to our sacrifices now, as was before
Christ's coming, to the Jewish priests. For now they have
nothing to allege for their living, as they that be preachers
have. So that it appeareth 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.
The supper of the Lord was instituted to provoke us to
thanksgiving, for the offering which the Lord himself did
offer for us, much rather than that our offerers should 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 now men make it, I can never wonder enough
that Peter would or could forget this office of sacrificing,
which at this day is in such a price and estimation, that to
feed is almost nothing with many. If thou cease from
feeding the flock, how shalt thou be taken ? truly catholic
ºx-
xciv . THE LIFE OF
enough. But if thou cease from sacrificing and massing,
how will that be taken 2 at the least I warrant thee, thou
shalt be called an heretic. And whence, I pray you, come
these papistical judgments 2 Except perchance they think
a man feedeth the flock, in sacrificing for them; and
then what needeth there any learned pastors ? For no
man is so foolish, but soon may he learn to sacrifice and
mass it.
Thus lo, I have taken the more pain to write, because I
refused to dispute, in consideration of my debility there-
unto : that all men may know, how that I have so done,
not without great pains, having not any man to help me,
as I have never before been debarred to have. O Sir, you
may chance to live till you come to this age and weakness
that I am of. I have spoken in my time before two kings,
more than once, two, or' three hours together without in-
terruption: but now that I may speak the truth (by your
leave) I could not be suffered to declare my mind before
you, not by the space of a quarter of an hour, without
snatches, revilings, checks, rebukes, taunts, such as I
have not felt the like, in such an audience, all my life long.
Surely it cannot be, but an heinous offence that I have
given. But what was it ! Forsooth I had spoken of the four
marrow 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 tell your mastership
what I mean. The first is the popish consecration; which
hath been called a God’s body making. The second is
transubstantiation. The third is missal oblation. The fourth
adoration. These chief and principal portions, parts, and
points belonging or incident to the mass, and most es-
teemed and had in price in the same, I call the marrow
bones of the mass, which indeed, you by force, might, and
violence, intrude in sound of words in some of the scrip-
ture, with racking and cramping, injuring and wronging
the same : but else indeed, plain out of the scripture, as
I am thoroughly persuaded, although in disputation I
could now nothing do, to persuade the same to others,
being both unapt to study and also to make a shew of my
B ISHOP LATIMER. XCV
former study in such readiness as should be 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 know-
ledge, 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 well 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
there is no counsel against the Lord : and also that this
world hath been and yet is 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 we must say with Peter and John “We must
obey God before man.” I mean none other resistance, but
to offer our lives 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 whet her sword of
justice in the blood of her people. And there be some so
corrupt in mind, the faith being taken from them, that they
think gain to be godliness ; great learned men, and yet
men of no learning, but of railing, and raging about ques-
tions and strife of words. I call them men of no learning,
because they know not Christ, how much else soever they
know. And on this sort we are wont to call great 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 Saint 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 snch men,”
saith the apostle Saint Paul to Timothy.
It is not out of the way to remember what St. Augustine
xcvi THE LIFE OF
saith. The place where, I now well remember not, except,
it be against the epistles of Perillian: “Whosoever,” saith:
he, “teacheth any thing necessarily to be believed, which is
not contained in the Old or New Testament, the same is,
accursed.” Oh beware of this curse if you be wise. I am.
much deceived if Basilius have not such like words: What-
soever (saith he) is besides the holy scripture, if the same º
be taught as necessarily to be believed, that is sin.” Oh
therefore take heed of this sin!
There be some that speak many false things more proba-
ble, and more like to the truth, than the truth itself.
Therefore Paul giveth a watch word, “Let no man (saith
he) deceive you with probability and persuasions of words.”
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 commandment; and you do blemish
the annunciation of the Lord's death till he come: for you
have changed the Common Prayer, called the divine ser-
vice, with the administration of the sacraments, from the
vulgar and known language, into a strange tongue, con-
trary to the will of the Lord revealed in his word. God
open the door of your 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 with an upright conscience. God be merciful unto us.
Amen.
Weston. Then refuse you to dispute? Will you here
then subscribe 2 º
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 book;
but we will find a mass in that book.
Latimer. No, good master doctor, ye cannot.
Weston. What find you then there 7
Latimer. Forsooth, a communion I find there. .
º
:
;
BISHOP LATIMER, xcvii
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, belike 7
Latimer. I do not well remember wherein they differ.
Weston. Then cake bread and loaf bread are all one with
you. Ye call it the supper of the Lord ; but you are de-
ceived in that, for they had done the supper before, and
therefore the scripture saith, postguam canatum 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 nowman can be
drunken at your communion.
Latimer. The first was called Cana Judaica, that is,
the Jewish supper, when they did eat the paschal lamb to-
gether: the other was called Cana Dominica, that is, the
Lord's supper. -
Weston. That is false, for Chrysostom denieth that ;
and St. Ambrose, in cap. x, prioris ad Corinthios, saith, that
the mystery of the sacrament, given as they were at supper,
is not the supper of the Lord : and Gregory Nazianzen
saith the same. Again, he kept the holy feast of passover
with his disciples, 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 supper was
called &ydºmºn: 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 7 Why then the priest must be hanged on the morrow.
And where find you, I pray, that a woman should receive
the sacrament 7
Latimer. Will you give me leave to turn my book? I
* “By this first and second communion,” says Fox “ the doctor meaneth the
two books of public order set forth in King Edward's days, the one in the be-
ginning and the other in the latter end of his reign.” This discrepancy which
arose from the objections, made by Bucer and Calvin, that the first liturgy
came too near the ancient offices, gave a handle to the Romanists to charge
our reformers with the love of novelty.
Vol. I. h
xcviii | THE LIFE of
find it in the eleventh chapter to the Corinthians ; I trow
these be the words: Probet autem seipsum homo, &c. I
pray you, good master, what gender is homo 2
Weston. Marry, the common gender.
Cole. It is in the Greek, 5 &v%garos.
Harpsfield. It is &ymp, that is, vir.
Latimer. It is in my book of Erasmus' translation, Probet
Seipsum homo.
Feckenham. It is Probet seipsum, indeed, and therefore
it importeth the masculine gender.
Latimer. What then? I trow when the woman touched
Christ, he said, Quis tetigit me? Scio quod alius me tetigºt,
that is, “who touched me I know that some man touched
me.”
Weston. I will be at host with you anon. When Christ
was at his supper, none were with him, but his apostles
only. Ergo, he meant no women, if you will have his in-
stitution kept.
Latimer. In the twelve apostles was represented the
whole church, in which you will grant both men and women
to be.
Weston. So through the whole heretical translated 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 well enough) 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.
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 propose
three questions, so as they were 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 7
Latimer. I trust I have obtained of M. Prolocutor, that
*
BT SHOP LATIMER. xcix
no man shall exact that thing of me which is not in me.
And I am sorry that this worshipful audience should be
deceived of their expectation for my sake. I have given up
my mind in writing to M. Prolocutor.
Smith. Whatsoever ye have given up, it shall be regis-
tered 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.
Weston. How long have ye been in prison 2
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 ?
Iatimer. 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. Where learned you this new fangleness?
Latimer. I have long sought for the truth in this matter
of the sacrament, and have not been of this mind past seven
years : and my lord of Canterbury's book hath especially
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-
ceive how Luther could defend his opinion without tran-
substantiation. The Tigurines once did write a book
against Luther, and I oft desired God that he might live so
long to make them answer.
Weston. Luther, in his book, “ De Privata Missa,”
said, that the devil reasoned with him, and persuaded him
that the mass was not good. Whereof it may appear,
that Luther said mass, and 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 him-
h 2
C THE LIFE OF
º
self well enough, I trow. I told you before, that I am not
meet for disputations. I pray you read mine answer,
wherein I have declared my faith.
Weston. Do you believe this, as you have written ?
Latimer. Yea, Sir.
Weston. Then have you no faith.
Latimer. Then would I be sorry, Sir.
Tresham. It is written, (John vi.) “Except ye shall eat
the flesh of the Son of man, and drink his blood, ye shall
have no life in you:” which, when the Capernaites 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, whether Christ, speaking these
words, did mean of his flesh to be eaten with the mouth
or of the spiritual eating of the same 7
Latimer. I answer, (as Augustine understamdeth,) that
Christ meant of the spiritual eating of his flesh.
Tresham. I myself have heard you preaching at Green-
wich before King Henry the Eighth, where you did openly
affirm, that no Christian man ought to doubt of the true
and real presence of Christ's body in the sacrament, for-
asmuch as he had the word of scripture on his side: (vide-
licet), 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. Will you give me leave to speak 2
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 largely.
M. Prolocutor hath given me leave to speak English. And
he that shall answer the doctors, had not need to be 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 controversy,
they would have written more plainly.
Weston. Because ye can defend your doctors no better,
ye shall see how worshipful men ye hang upon, and one
BISHOP LATIMER, *- ci
that hath been of your mind shall dispute with you.
M. Cartwright, I pray you dispute.
Cartwright. 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 of.
fence, and wish and desire God that you also may repent
with me.
Latimer. Will you give me leave to tell what hath
caused M. Doctor here to recant It is “patna legis,” the
pain of the law which hath brought you back, and con-
verted you and many more : the which letteth many to con-
fess God. And this is a great argument, there are few
here can dissolve it.
Cartwright. That 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 is 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 not 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 had him.
Cartwright. 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,” &c., granteth it is to be worshipped.
Latimer. We do worship Christ in the heavens, and
we do worship him in the sacrament ; but the massing
worship is not to be used.
Weston. How say you to the sacrifice for the dead?
Latimer. I say it needeth not, or it booteth not.
.
cii THE LIFE OF
Weston. Augustine, in his Enchiridion, the 110th
chapter, saith, “We must not deny that the souls of the
dead are relieved by the devotion of their friends which
are living, when the sacrifice of the Mediator is offered for
them.” Where he proveth the verity of Christ's body, and
praying for the dead. And it is said, that the same Au-
gustine said mass for his mother.
Latimer. But that mass was not like yours, which thing
doth manifestly appear in his writings, which are against
it in every place. And Augustine is a reasonable man, he
requireth to be believed no farther than he bringeth scrip-
ture for his proof, and agreeth with God’s word.
Weston. In the same place he proveth a propitiatory
'sacrifice, and that upon an altar, and no oyster board.
Latimer. It is the Lord's table and no oyster board.
It may be called an altar, and so the doctors call it in
many places; but there is no propitiatory sacrifice, but
only Christ. The doctors might be deceived in some points,
though not in all things. I believe them when they say
well.
Cole. Is it not a shame for an old man to lie? You say,
you are of the old fathers' faith, where they say well, and
yet ye are not.
Latimer. I am of their faith when they say well. I re-
fer myself to my Lord of Canterbury’s book wholly herein.
Smith. Then are 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 Au-
gustine requireth not to be believed.
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 light into the world.
Weston. The light ! Nay, light and lewd preachers: 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,
BISHOP LATIMER. ciii.
Weston. Well, Master Latimer, this is our intent to
will you well, and to exhort you to come to yourself, and
remember that without Noe's ark, there is no health. Re-
member what they have been that were the beginners of
your doctrine, 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 light-heads, which were never
constant in any one thing, as it was to be seen in the
turning of the table, where, like a sort of apes, they could
not tell which way to turn their 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
will have no churches. A hovel is good enough for them.
They come 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
them was it true that Hilary saith, Annuas et menstruas
de Deo fides facimus, that is, “We make every year and
every month a faith.” A runagate Scott did take away
the adoration or worshipping of Christ in the sacrament;
by whose procurement that heresy was put into the last
communion book: so much prevailed that one man's au-
thority 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 pur-
pose; 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
feoffer'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 religion.
* Weston alludes to Alexander Ales or Alesius, a Scottish exile, who
translated the first liturgy of Edward VI. into Latin. He was a man of consi-
derable learning, and became professor of theology at Leipsic, where he died
in 1565. While in England, he lived at Lambeth, on terms of great friend-
ship with Latimer, which perhaps was the occasion of Weston’s abuse.
civ THE LIFE OF
Weston. Here you all see the weakness of heresy against
the truth : he denieth all truth, and all the old fathers.
Upon this, Fox makes the following remarks, and adds
some curious particulars. “ Here,” says he, “all good
readers may see how this glorious prolocutor triumpheth:
but whether he hath the victory or no, I suppose they have
not yet neither heard nor seen. And give that he had the
victory, yet what great marvel was it, disputing, as he
did, non sine suo theseo, that is, not without his tippling
cup standing at his elbow, all the time at his disputation;
not without a privy noting and smiling of them that beheld
the matter; but specially at that time, when Doctor Ridley,
disputing with one of the opponents, the said prolocutor
took the cup, and holding it in his hand, said to the op-
ponent, Urge hoc, urge hoc. Nam hoc facit pro nobis. In
which words, as he moved no little matter of laughter to
the beholders thereof, so I thought here also not to leave
the same unmentioned, somewhat also to delight the
reader withal, after his tedious weariness in reading
thereof.
“ Thus have you heard in these foresaid disputations,
about the holy supper of the Lord, the reasons and argu-
ments of the doctors, the answers and resolutions of the
bishops, and the triumph of the prolocutor, triumphing
before the victory, with vivºt veritas, who rather, in my
mind, should have exclaimed vicit potestas, as it hap-
peneth always, ubi pars major vincit meliorem. For else,
if potestas had not helped the prolocutor more than veritas,
there had been a small victoria. But so it is, where judg-
ments be partial, and parties be addicted, there all things
turn to victory, though it be never so mean and simple, as
in this disputation might well appear. For first, of the
opponent’s part, neither was there almost any argument
in true mood and figure rightly framed ; neither could the
answerers be permitted to say for themselves ; and if they
answered any thing, it was condemned before they began
to speak. Again, such disturbance and confusion, more
like a conspiration than any disputation, without all form
and order, was in the schools during the time of their
BISHOP LATIMER. CW
answering, that neither could the answerers have place to
utter their minds, neither would the opponents be satisfied
with any reasons. Concerning the which disturbance of
that misruled disputation, you shall hear what M. Ridley
himself reporteth by his own description in manner as
followeth :
“ The Report and Declaration of M. Ridley, concerning
the misordered disputation had against him and his fellow-
prisoners at Oxford.
“ I never yet, since I was born, saw or heard anything
done or handled more vainly or tumultuously than the dis-
putation which was with me in the schools at Oxford.
Yea, verily, I could never have thought that it had been
possible to have found, amongst men accounted to be of
knowledge and learning in this realm, any so brazen-faced
and shameless, so disorderly and vainly to behave them-
selves, more like stage-players in interludes, to set forth a
pageant, than to grave divines in schools to dispute. The
sorbonical clamours (which at Paris I have seen in time
past when popery most reigned) might be worthily thought
(in comparison of this thrasonical ostentation) to have had
most modesty. And no great marvel, seeing they which
should have been moderators and overseers of others, and
which should have given good ensample in words and gra-
vity; they themselves, above all other, gave worst ensam-
ple, and did, as it were, blow the trump to the rest, to
rave, roar, rage, and cry out. By reason whereof, good
Christian reader, manifestly it may appear, that they
never sought for any truth or verity, but only for the glory
of the world, and their own begging victory. But lest, by
the innumerable railings and reproachful taunts wherewith
I was baited on every side, our cause, yea, rather God's
cause, and his churches, should be evil spoken of, and
slandered to the world, through false reports and untrue
ensamples given out of our disputation, and so the verity
might sustain some damage, I thought it no less than my
duty to write mine answers, to the intent that whosoever
is desirous to know the truth thereof, may by this perceive,
as well those things which were chiefly described, as sum-
marily that which was answered of me unto every of them.
cvi THE LIFE OF
Howbeit, good reader, I confess this to be most true, that
it is impossible to set forth, either all that was, God
knoweth, tumultuously and confusedly objected of their
parts, being so many, speaking many times all together,
so thick, that one could not well hear another, either all
that was answered on my behalf to them so sundry and
divers opponents. -
“ Moreover, a great part of the time appointed for the
disputations, was vainly consumed in opprobrious checks
and reviling taunts, with hissing and clapping of hands,
and that in the English tongue, to procure the people's
favour withal. All which things, when I with great grief
of heart did behold, protesting openly, that such excessive
and outrageous disorder was unseemly for those schools,
and men of learning and gravity, and that they which were
the doers and stirrers of such things, did nothing else but
bewray the slenderness of their cause, and their own va-
nities: I was so far off by this my humble complaint from
doing any good at all, that I was enforced to hear such
rebukes, checks, and taunts, for my labours, as no person
of any honesty, without thinking, could abide to hear the
like spoken of a most vile varlet, against a most wretched
ruffian.
“ At the first beginning of the disputation, when I
should have confirmed mine answer to the first proposition
in few words, and that (after the manner and law of
schools) afore I could make an end of my first probation,
which was not very long, even the doctors themselves cried
out. ‘He speaketh blasphemies, he speaketh blasphemies.”
And when I, on my knees, besought them, and that heartily,
that they would vouchsafe to hear me to the end, (whereof
the prolocutor, being moved, cried out on high, ‘Let him
read it, let him read it,”) yet when I began to read again,
there followed immediately such shouting, such a noise
and tumult, and confusion of voices, crying, ‘blasphemies,
blasphemies,’ as I, to my remembrance, never heard or
read the like, except it be that one which was in the Acts
of the Apostles, stirred up of Demetrius the silversmith,
and other of his occupation, crying out against Paul,
* Great is Diana of the Ephesians, great is Diana of the
*
BISHOP LATIME.R. cvii,
Ephesians:’ and except it be a certain disputation which
the Arians had against the orthodox, and such as were of
godly judgment in Africa, where it is said, that such as
the president and rulers of the disputation were, such was
the end of the disputations. All were in a hurly-burly, and
so great were the slanders which the Arians cast out, that
nothing could quietly be heard. This writeth Victor, in
the second book of his history. The which cries and tu-
mults of them against me so prevailed, that wild I, nild I,
I was enforced to leave off the reading of my probations,
although they were short. If any one doubt of the truth
hereof, let the same ask any one that was there, and not
utterly perverted to popery, and I am assured he will say,
I speak the least. But to complain of these things further
I will cease *.”
On Friday, the twentieth of April, the three prelates
were again brought before the commissioners in St. Mary's
church, where Dr. Weston, says the protestant martyro-
logist, “ used particularly dissuasions with every one of
them, and would not suffer them to answer in any wise ;
but directly and peremptorily, as his words were, to say
whether they would subscribe or no. And first, to the
bishop of Canterbury, he said, he was overcome in dis-
putations: whom the bishop answered, that whereas
Doctor Weston said, he hath answered and opposed, and
could neither maintain his own errors, nor impugn the
verity, all that he said, was false. For he was not suf-
fered to oppose as he would, nor could answer as he was
required, unless he would have brawled with them, so
thick their reasons came one after another. Even four or
five did interrupt him that he could not speak.”
M. Ridley and M. Latimer were asked what they would
do : they said, they would stand to what they had said.
Then were they all called together, and sentence read over
them, that they were no members of the church. And
therefore they, their fautors and patrons, were condemned
as heretics: and, in reading of it, they were asked, whe-
* See an “Account of a Disputation at Oxford, A. D. 1554, with a Treatise
of the Sacrament,” written by Bishop Ridley, 8vo. 1688. The editor was
Dr. Gilbert Ironside, bishop of Bristol.
cviii THE LIFE OF
ther they would turn or no : and they bade them read on
in the name of God, for they were not minded to turn.
So were they condemned all three.
After which sentence of condemnation being awarded
against them, they answered again every one in his turn,
in manner and effect of words, as followeth, the arch-
bishop first beginning thus:
“ From this your judgment and sentence, I appeal to
the just judgment of God Almighty, trusting to be present
with him in heaven, for whose presence in the altar I am
thus condemned.”
Dr. Ridley said, “Although I be not of your company,
yet doubt not I but my name is written in another place,
whither this sentence will send us sooner than we should
by the course of nature have come.”
Master Latimer said, “I thank God most heartily, that
he hath prolonged my life to this end, that I may in this
case glorify God by that kind of death.”
Weston, instead of being struck with admiration at this
Christian heroism, exclaimed, “If you go to heaven in
this faith, then I will never come thither, as I am thus per-
suaded.”
The next day the triumphant party had a great mass,
with a general procession, which the archbishop was com-
pelled to see out of his prison, Ridley from the sheriff's
house, and Latimer was also dragged forth for the same
purpose. The good old man, whose thoughts were wholly
engrossed in preparing for his latter end, thinking that he
was now called to the stake, desired the constable who
attended him to make a quick fire ; but when he came to
Carfax, and saw what was going on, he ran as fast as his
old bones would carry him to one Spencer's shop, refusing
to behold a spectacle which he considered as savouring of
idolatry.
Soon after this mock disputation, Dr. Smith, who made
such a figure in it, preached a sermon at Whittington Col-
lege in London, where he edified his congregation with an
account of his victory over the protestant champions.
Having edified his audience by reading the legendary story
of our Saviour's meeting St. Peter at the gate of Rome,
BISHOf L'ATIMER. cix
and causing him to turn back to suffer martyrdom, he pro-
ceeded thus: “My masters; you are in great errors con-
cerning the blessed sacrament; and all your trust was in
Cranmer, Ridley, and Latimer. As for Latimer, he said,
in open disputation at Oxford, that he had no learning in
that matter, but out of Cranmer's book. Besides this, I
disputed with Latimer twenty years agone, and then he had
no learning. As for Cranmer, he said that his learning
came from Ridley. And as for Ridley, I disputed with him
myself now at Oxford the other day; and I proved my ar-
gument thus: Ille cut Christus obviavit Roma, fuit Roma! :
at Christus obviavit Petro Roma, ; ergo Petrus fuit Roma :
i. e., . He whom Christ met at Rome, was at Rome; but
Christ met Peter at Rome; ergo, Peter was at Rome. By
this argument, I prove two things, and singular mysteries
of our faith. First, that Peter was at Rome, against them
that chatter Peter was never at Rome. Secondly, that if
Peter met Christ bodily, as Abdias reporteth, and which I
am sure is true ; or else such an ancient and holy father
would never have written it; then, consequently, he may
be as well in the blessed sacrament, as he was met bodily.
To this Ridley stood like a block, and finding himself con-
victed, answered nothing. Then said I, Cur non respondes,
ha’retice, hareticorum hareticissime? Did I not handle him
well ? Then he denied the minor, which I proved thus:
Christ met Peter going out of Rome, and said, Good
morrow, Peter, whither goest thou? Peter- answered,
Good morrow, good man, whither goest thou ? Then said
Christ, I go to Rome to suffer. What, saith. Peter, I
trow ; unless I take my marks amiss, you are Jesus
Christ! Good Lord, how do you ? I am glad I have met
you here. Then said he to Peter, Go back and suffer, or
else I must; et pro te, et pro me. When Ridley had heard
this my proof, and Abdias his authority, a doctor ancient
and irrefragable, he answered never a word. And thus I
confuted Ridley in the audience of a thousand, and yet you
say that Christ was never in earth since the ascension
bodily. Believe with me, that he is under form of bread
and wine. Let this argument of mine confound you as it
did Ridley your chief champion.”
cx • THE LIFE OF
After their condemnation, the three prelates were again
remitted to their several places of confinement, without
being allowed to have any personal intercourse; no doubt
that they might be prevented from strengthening each other
in the faith, so justly were the persecutors afraid that the
firmness of the martyrs would prove as glorious to the
cause for which they suffered, as the proceedings of their
adversaries were disgraceful to the church which they en-
deavoured to build up with blood. Cranmer and Ridley
appealed to the council against the sentence which had been
passed upon them, but Latimer knowing well that such a
measure would be fruitless, patiently submitted to the
judgment, and employed all his time in preparing for death,
“being so fervently occupied in prayer,” says his faithful
attendant Austin Bernher, “ that oftentimes he could not
rise from his knees without help.”
During the time of his imprisonment at Oxford he wrote
but little, and both Coverdale and Fox, who exerted them-
selves with great diligence in collecting the letters of the
martyrs, could meet with only one of Latimer’s, which he
sent to Mrs. Wilkinson, a godly woman of London, as an
acknowledgment for the kindness she had shewn to him in
his necessity.
The epistle is short, but it exhibits a sweet spirit of re-
signation: “If the gift of a pot of cold water,” says he to
his pious friend, “shall not be in oblivion with God, how
can God forget your manifold and bountiful gifts, when he
shall say to you, I was in prison and you visited me! God
grant us all to do and suffer while we be here, as may be
to his will and pleasure. Amen. Your's in Bocardo, HUGH
LATIMER.”
But though the aged saint looked every hour to be called
out to the stake, the crown of martyrdom was withheld
from him above a year and a half. This delay did not
arise from any humanity on the part of the Popish faction;
but from the intensity of their malice and an over eagerness
to gratify their vengeance. It was discovered that the
commissioners had proceeded without legal authority, and
that therefore the sentence which they had passed was null
and void. The queen claimed no ecclesiastical jurisdiction
* -ºº ºf sº-
BISHOP LATIMER. cxi
and the papal supremacy in these realms was abrogated
by parliament, so that the convocation assembled at Ox-
ford could not, without a flagrant violation of the law, as
it then stood, sit in judgment upon the three prelates.
This obstacle had been foreseen and pointed out before the
proceedings began at Oxford; notwithstanding which, so
anxious were the dominant party to glut their thirst for
blood, that Weston the prolocutor had the impudence to
say, “It forceth not for a law, we have a commission to
proceed with them, and when they be despatched, let their
friends call for a law.”
Some persons high in office, however, being apprehen-
sive that an affair of this nature would be productive of
serious consequences, thought it best to take the opinion
of the judges and council learned in the law upon the diffi-
culty of the case. What that opinion was may be inferred
from this, that the sentence against the Protestant bishops
was not put in force till the meeting of another parliament
and the restoration of the papal authority.
Accordingly a new commission was sent down to Oxford
at the end of September, 1555, but the powers of the
persons therein appointed were limited to the examination
of Ridley and Latimer only, the case of Cranmer being
reserved, as some think, by the management of Gardiner,
who aimed at the archbishopric, which he knew was in-
tended by the queen for her relative cardinal Pole.
The three ecclesiastical judges nominated by the papal
legate were White, bishop of Lincoln", Brookes, bishop
# John White was born at Farnham in Surrey, and received his education
at Winchester School, after which he became fellow of New College, Oxford.
About 1584 he was appointed master of the school where he had been bred,
and next succeeded to the wardenship of Winchester College; but in the reign
of Edward VI. he was sent to the Tower, for his secret practices in favour of
popery. On the accession of Mary he was advanced to the see of Lincoln,
and afterwards translated to Winchester. He was, says Wood, a man of austere
life, and much more mortified to the world than Gardiner his predecessor.
Qf his austerity we have a proof in his conduct to the Protestant bishops, and
his mortified spirit appeared in the funeral sermon which he preached for
queen Mary, after praising whom, for her piety, he said she had left a sister,
a lady of great worth whom they were now bound to obey; for that melior est
canis vivus quam leone mortuo, “a living dog is better than a dead lion.” Not-
withstanding this he only suffered deprivation in 1559, and dying soon after was
buried in his cathedral.
cxii TH E LIFE OF
of Gloucester*, and Holyman, bishop of Bristolt : “they or
two of them to have full power and authority to ascite, exa-
mine and judge, Master Hugh Latimer and Master Doctor
Ridley, pretended bishops of Worcester and London, for di-
vers and sundry erroneous opinions which they did hold and
maintain in open disputations at Oxford, in the year 1554, as
also long before in the time of perdition and sithen. The
which opinions, if the named persons would now recant, giv-
ing and yielding themselves to the determination of the uni-
versal and catholic church planted by Peter in the blessed
see of Rome, that then they the deputed judges by the said
authority of their commission, should have power to receive
the said penitent persons, and forthwith minister unto
them, the reconciliation of the holy father the Pope : but if
the said Hugh Latimer and Nicholas Ridley, would stoutly
and stubbornly defend and maintain these their erroneous
opinions and assertions, that then the said lords by their
commission, should proceed in form of judgment, according
to the law of heretics, that is, degrading them from their
promotion, and dignity of bishops, priests, and all other
ecclesiastieal orders, should pronounce them as heretics,
and therefore clean to cut them off from the church, and so
to yield them to receive punishments, due to all such heresy
and schism.” w
In virtue of this authority from the papal legate, the
commissioners cited Ridley and Latimer to appear before
them on the thirtieth of September, in the divinity school
at eight of the clock in the morning. “At that time,”
saith Fox, “thither repaired the Lords, placing themselves
* James Brookes was born in Hampshire, and had his academical education
at Corpus Christ College, Oxford, of which he became a fellow, but afterwards
was chosen master of Baliol College. He was chaplain to bishop Gardiner, by
whose interest he was promoted to the see of Gloucester. He died in February,
1559-60, and was buried in his cathedral.
t John Holyman was a native of Buckinghamshire, and was bred at Win-
chester school, from whence he removed to New College, Oxford, where he
obtained a fellowship. Afterwards he became a monk of the abbey of Reading,
from whence he was ejected, on its dissolution in 1535. In 1554, he was made
bishop of Bristol, which see he held till his death in 1558. He wrote a tract
against Luther, and another in defence of the marriage of Henry VIII. and
Catharine of Arragon; both in Latin.
E I SHOP LATIMER . - cxiii
in the high seat, made for public lectures and disputations,
according to the usage of that school, being then fair set
and trimmed with cloth of tissue, and cushions of velvet;
and after the said lords were placed and set, Latimer and
Ridley were sent for, and first appeared Master Doctor
Ridley and anon Master Latimer. But because it seemed
good severally to examine them, Master Latimier was kept
back until Doctor Ridley was thoroughly examined. There-
fore soon after the coming of Doctor Ridley into the school,
the commission was published by an appointed notary, and
openly read. But Doctor Ridley standing bare-headed,
humbly expecting the cause of that his appearance, as soon
as he had heard the cardinal named and the pope's holi-
ness put on his cap. Wherefore after the commission was
published, the bishop of Lincoln spake in sense following:
“Master Ridley, although neither I, neither my lords
here, in respect of our own persons, do look for cap or
knee, yet because we bear and represent such persons as
we do, that is, my lord cardinal’s grace, legate à latere to
the pope's holiness, as well in that he is of a notable pa-
rentage (and therewith Master Ridley moved his cap with
lowly obeisance) descending from the regal blood, as in
that he is a man worthy to be reverenced with all humility,
for his great knowledge and learning, noble virtues, and
godly life, and especially in that he is here in England
deputy to the pope's holiness, it should have becomed you
at his name to have discovered your head. Wherefore ex-
cept you will of your ownself take the pains to put your
hand to your head, and at the nomination as well of the
said cardinal as of the pope's holiness, uncover the same,
least that this your contumacy exhibited now before us,
should be prejudicial to the said most reverend persons
(which thing we may in no case suffer), you shall cause us
to take the pain to cause some man to pluck off your cap
from you.” To whom Master Ridley making his petition
for license, answered:
“As touching what you said, my lord, that you of your
own persons desired no cap nor knee, but only require the
same, in consideration that you represent the cardinal
grace's person, I do you to wit, and thereupon make my
Wol. I. i
cxiv. THE LIFE OF
protestation, that I did put on my cap at the naming of the
cardinal’s grace, neither for any contumacy that I bear to-
wards your own persons, neither for any derogation of
honour toward the lord cardinal’s grace. For I know him
to be a man worthy of all humility, reverence, and honour,
in that he came of the most regal blood, and that he is a
man endued with manifold graces of learning and virtue:
and as touching these virtues and points, I with all humility,
(therewith he put off his cap and bowed his knee) and
obeisance that I may, will reverence and honour his grace:
but in that he is legate to the bishop of Rome (and there-
with put on his cap), whose usurped supremacy, and abused
authority, I utterly refuse and renounce, I may in no wise
give any obeisance or honour unto him, lest that my so
doing and behaviour might be prejudicial to mine oath,
and derogation to the verity of God’s word, and therefore
that I might not only by confession, profess the verity in
not reverencing the renounced authority, contrary to God’s
word, but also in gesture, in behaviour, and all my doings
express the same, I have put on my cap, and for this con-
sideration only; and not for any contumacy to your lord-
ships, neither contempt of this worshipful audience, neither
derogation of any honour due to the cardinal his grace,
both for his noble parentage and also his excellent qualities.”
Lincoln. Master Ridley you excuse yourself of that, with
the which we pressed you not, in that you protest you keep
on your cap, neither for any contumacy towards us (which
look for no such honour of you) neither for any contempt
of this audience, which although justly they may, yet (as
I suppose) in this case do not require any such obeisance of
you ; neither in derogation of any honour due to my lord
cardinal’s grace, for his regal descent (at which word
Master Ridley moved his cap) and excellent qualities: for
although in all the premises honour be due, yet in these
respects we require none of you, but only in that my lord
cardinal's grace is here in England, deputy of the pope's
holiness, (at which word the lords and others put off their
caps, and master Ridley put on his) and therefore we say
unto you the second time, that except you take the pains
yourself, to put your hand to your head and put off your
B I SHOP LATIMEE. CXV
cap, you shall put us to the pain, to cause some man to
take it from you, except you allege some infirmity and sick-
mess, or other more reasonable cause, upon the considera-
tion whereof, we may do as we think good.
Ridley. The premises, I said only for this end, that it
might as well appear to your lordships, as to this worship-
ful audience, why and for what consideration, I used such
kind of behaviour, in not humbling myself to your lord-
ships with cap and knee; and as for any sickness, I thank
my Lord God, that I am as well at ease, as I was this long
season; and therefore I do not pretend that which is not,
but only this, that it might appear by this my behaviour,
that I acknowledge in no point that usurped supremacy of
Rome, and therefore contemn and utterly despise all au-
thority coming from him. In taking off my cap, do as it
shall please your lordships, and I shall be content.
Then the bishop of Lincoln after the third admonition,
commanded one of the beadles to pluck his cap from his
head, Master Ridley bowing his head towards the officer
gently permitted him to take away his cap.
After this, the bishop of Lincoln in a long oration, ex-
horted Master Ridley to recant and submit himself to the
universal faith of Christ in this manner: i.e.
“Master Ridley, I am sure you have sufficiently pon-
dered with yourself, the effect of this our commission, with
a good advisement, considering both points thereof, how
that authority be given to us, if you shall receive the true
doctrine of the church (which first was founded by Peter at
Rome immediately after the death of Christ, and from him
by lineal succession hath been brought to this our time),
if you will be content to renounce your former errors, re-
cant your heretical and seditious opinions, content to yield
yourself to the undoubted faith and truth of the gospel,
received and always taught of the Catholick and Apostolic
Church, the which the king and queen, all the nobles of
this realm, and commons of the same, all christian people,
have and do confess, you only standing alone by yourself,
You understand and perceive, I am sure, that authority is
given us to receive you, to reconcile you and upon due
Penance to adjoin and associate you again into the number
i 2
cxvi. THE LIFE OF
of the Catholic's and Christ's church, from the which you
have so long strayed, without the which no man can be
saved; the which thing, I and my lords here, yea and all,
as well nobles and commons of this realm, most heartily
desire, and I for my part, most earnestly exhort you to do.
Remember, Master Ridley, it is no strange country whither
I exhort you to return. You were once of us. You have
taken degrees in the school. You were made a priest and
became a preacher, setting forth the same doctrine which
we do now. You were made bishop according to our laws,
and to be short, it is not so long agone, Sith you separated
yourself from us, and in the time of heresy, became a setter
forth of that devilish and seditious doctrine, which in these
latter days was preached amongst us. For at what time the
new doctrine of on LY FAITH began to spring, the council
willing to whom my Lord Chancellor” sent you to (I then
being in my lord’s house unknown as I suppose to you),
and after you had talked to my lord secretly, and were de-
parted, immediately my lord declared certain points of
your talk, and means of your persuasion ; and amongst
other this was one, “ Tush, my lord, this matter of justifi-
cation is but a trifle, let us not stick to condescend herein
to them : but for God's love, my lord, stand stoutly in the
verity of the sacrament: for I see that they will assault
that also.” If this be true (as my lord is a man credible
enough in such a matter) hereby it is declared of what
mind you were then, as touching the truth of the most
blessed sacrament. - - -
“Also, in a sermon of yours at Paul's cross, you as
effectually and as catholickly spake of that blessed sacra-
ment, as any man might have done; whereby it appeareth
that it is no strange thing nor unknown place whereunto I
exhort you. I wish you to return thither from whence you
came : that is, together with us to acknowledge the faith,
to acknowledge the church of God wherein no man may err,
to acknowledge the Supremacy of our most reverend father
* Stephen Gardiner, bishop of Winchester, of whom it was commonly said
that “he was to be traced like the fox, and read like Hebrew backward ; if you
would know what he did, you must observe what he did not.” LLoyd's State
Worthies.
|
BISHOP LATIMER, cxvii
in God, the pope's holiness, which, as I said, lineally taketh
his descent from Peter, upon whom Christ promised, before
his death to build his church ; the which supremacy or pre-
rogative, the most ancient fathers in all ages, in all times,
did acknowledge.” And here he brought a place or two
out of the doctors, but especially stayed upon a saying of
St. Augustine, which writeth in this manner, Totus orbis
Christianus in transmarinºs, et longe remotis terris, Romande
ecclesiae subjectus est; that is, “All the Christian countries
beyond the sea are subject to the church of Rome. Here
you see, Master Ridley, that all Christendom is subject to
the church of Rome. What should stay you therefore to
confess the same with St. Austin and the other fathers ?”
. Then Master Ridley desired his patience to suffer him to
speak somewhat of the premises, lest the multitude of things
might confound his memory: and having grant thereunto,
said in this manner.
Ridley. My lord, I most heartily thank your lordship,
as well for your gentleness, as also for your sobriety in talk,
and for your good and favourable zeal in this learned exhor-
tation; in the which I have marked especially three points,
, which you used to persuade me to leave my doctrine and
i religion, which I perfectly know and am thoroughly per-
suaded to be grounded, not upon man's imagination and
decrees, but upon the infallible truth of Christ’s gospel ;
and not to look back, and to return to the Romish see, con-
trary to mine oath, contrary to the prerogative and crown of
this realm, and especially (which mouth me most) contrary
to the expressed word of God. -
The first point is this, that the see of Rome, taking his
beginning from Peter, upon whom you say Christ hath
builded his church, hath in all ages lineally descended from
bishop to bishop, been brought to this time.
Secondly, that even the holy fathers, from time to time,
have in their writings confessed the same.
Thirdly, that in that I was once of the same opinion,
and together with you, I did acknowledge the same.
First, as touching the saying of Christ, from whence
your lordship gathereth the foundation of the church upon
Peter; truly the place is not so to be understood as you
take it, as the circumstance of the place will declare. For
cxviii THE LIFE OF
after that Christ had asked his disciples whom men judged
him to be, and they had answered, that some had said he
was a prophet, some Elias, some one thing, some another,
then he said, “Whom say ye that I am?” Then Peter said,
“I say that thou art Christ the Son of 'God.” To whom
Christ answered, “Thou art Peter, and upon this stone, I
will build my church ;” that is to say, upon this stone, not
meaning Peter himself, as though he would have consti-
tuted a mortal man, so frail and brittle a foundation of
his stable and infallible church ; but upon this rock stone,
that is, this confession of thine, that I am the Son of God,
I will build my church. For this is the foundation and be-
ginning of all Christianity, with word, heart, and mind, to
confess that Christ is the Son of God. Whosoever be-
lieveth not this, Christ is not in him ; and he cannot have
the mark of Christ printed in his forehead, which con-
fesseth not that Christ is the Son of God. Therefore
Christ said unto Peter, that upon this rock, that is, upon
this confession, that he was Christ the Son of God, he
would build his church ; to declare that without this faith
no man can come to Christ, so that this belief, that Christ
is the Son of God, is the foundation of our christianity; and
the foundation of our church. Here you see upon what
foundation Christ's church is built, not upon the frailty of
man, but upon the stable and infallible word of God.
Now as touching the lineal descent of the bishops in
the see of Rome, true it is that the patriarch of Rome,
in the apostles' times, and long after, was a great main-
tainer, and a setter forth of Christ's glory, in the which,
above all other countries and regions, there especially
was preached the true gospel, the sacraments were most
duly ministered ; and, as before Christ's coming, it was
a city so valiant in prowess and martial affairs, that all
the world was in a manner subject to it; and, after Christ's
passion, divers of the apostles there suffered persecution
for the gospel's sake; so aſter. that the emperors, their
hearts being illuminated, received the gospel, and be-
came christians, the gospel there, as well for the great
power and dominion, as for the fame of the place, flourished
most ; whereby the bishops of that place were had in more
reverence and honour, most esteemed in all councils and
BISHOP LATIMER. cxix
assemblies ; not because they acknowledge them to be their
head, but because the place was most reverenced and
spoken of, for the great power and strength of the same.
As now here in England, the bishop of Lincoln, in sessions
and sittings, hath the pre-eminence of the other bishops,
not that he is the head and ruler of them, but for the
dignity of his bishopric.
Wherefore the doctors in their writings have spoken
most reverently of this see of Rome, and in their writings
preferred it; and this is the prerogative which your lord-
ship did rehearse, the ancient doctors to give to the see of
Rome.
Secondarily, I cannot nor dare not but commend, re-
verence and honour the see of Rome as long as it continued
in the promotion and setting forth of God’s glory, and in
due preaching of the gospel, as it did many years after
Christ. But after that the bishops of that see, seeking their
own pride, and not God's honour, began to set themselves
above kings and emperors, challenging to them the title
of God's vicars, the dominion and supremacy over all the
world, I cannot but with St. Gregory, a bishop of Rome
also, confess that the bishop of that place is the very true
Antichrist, which St. John speaketh by the name of the
whore of Babylon, and say with him ; he that maketh him-
Self a bishop over all the world is worse than Antichrist.
Now, whereas, you say that St. Augustine should seem, not
only to give such a prerogative, but also supremacy to the
See of Rome, in that he saith, all the christian world is
Subject to the church of Rome, and therefore should give
to that see a certain kind of subjection; I am sure that
your lordship knoweth, that in St. Austin's time there were
four patriarchs, of Alexandria, Constantinople, Antioch, and
Rome, which patriarchs had under them certain countries
as in England the archbishop of Canterbury hath under him
divers bishopricks in England and Wales, to whom he may
be said to be their patriarch. Also, your lordship knoweth
right well, that at what time St. Austin wrote this book he
was then bishop in Africa. Further, you are not ignorant,
that between Europe and Asia lieth the sea called Mare
Mediterraneum, so that all the countries in Europe, to him
CXX TIIE LIFE OF
which is in Africa, may be called transmarine, countries
beyond the sea. Hereof St. Austin saith, all the christian
countries beyond the seas and far regions are subject
to the see of Rome. If I should say all countries beyond
the same are subject to the see of Rome; I do except
England, which to me, now being in England, is not
beyond the sea. In this sense St. Austin saith, all the
countries beyond the sea are subject to the see of Rome,
declaring thereby that Rome was one of the sees of the four
patriarchs, and under it Europe. By what subjection I
pray you? Only for a pre-eminence, as we here in England
say, that all the bishopries in England are subject to the
archbishoprics of Canterbury and York. For this pre-emi-
nence also the other doctors say that Rome is the mother of
churches, as the bishopric of Lincoln is mother to the
bishopric of Oxford, because the bishopric of Oxford came
from the bishopric of Lincoln, and they were both once one ;
and so is the archbishopric of Canterbury mother to the
other bishoprics which are in her province. In like manner
the archbishopric of York is mother to the north bishoprics,
and yet no man will say that Lincoln, Canterbury, or York
is supreme head to other bishoprics: neither then ought
we to confess the see of Rome to be supreme head, because
the doctors, in their writings, confess the see of Rome to
be mother of churches.
Now where you say I was once of the same religion
which you are of, the truth is, I cannot but confess the
same. Yet so was St. Paul a persecutor of Christ. But in
that you say that I was one of you not long agone, in that I
doing my message to my lord of Winchester, should desire
him to stand stout in that gross opinion of the supper
of the Lord ; in very deed I was sent from the council
to my lord of Winchester to exhort him to receive also the
true confession of justification: and because he was very
refractorious, I said to him, Why, my lord, make you so
great a matter herein 7 You see many anabaptists rise
against the sacrament of the altar: I pray you, my lord,
be diligent in confounding them ; for at that time my lord
of Winchester and I had to do with two anabaptists of
Kent. In this sense I willed my lord to be stiff in the
defence of the Sacrament against the detestable errors of
B [SHOP LATIMER. cxxi
anabaptists, and not in the confirmation of that gross and
carnal opinion now maintained.
In like sort, as touching the sermon which I made at
Paul's cross, you shall understand that there were at Paul's,
and divers other places fixed railing bills against the sacra-
ment, terming it “Jack of the box :” “ The sacrament of the
halter;” “Round Robin;” with like unseemly terms; for
the which causes, I to rebuke the unreverent behaviour of
certain evil-disposed persons, preached as reverently of that
matter as I might, declaring what estimation and reverence
ought to be given to it, what danger ensued the mishand-
ling thereof, affirming in that sacrament to be truly and
verily the body and blood of Christ effectuously by grace
and spirit: which words the unlearned understanding not,
supposed that I had meant of the gross and carnal being
which the Romish decrees set forth, that a body having life
and motion, should be indeed under the shapes of bread
and wine.”
With that the bishop of Lincoln said, “Well, Master
Ridley, thus you wrest places to your own pleasure; for
whereas St. Augustine saith, that the whole christian
world is subject to the see of Rome, without any limitation,
and useth these words, In transmarinis et longe remotis
terris, only to express the latitude of the dominion of the
see of Rome, willing thereby to declare that all the world,
yea, countries far distant from Rome, yet nevertheless are
subject to that see, yet you would wrest it, and leave it only
to Europe. I am sure you will not deny but that totus
nundus is more than Europe.
Ridley. Indeed, my lord, if St. Austin had said Sim-
pliciter totus mundus, and not added in transmarinus, it
had been without limitation ; but in that he said, totus
mundus in transmarinis partibus, all the countries beyond
the seas, he himself doth limit the universal proposition,
declaring how far he meant by totus mundus.
The bishop of Lincoln, not staying for an answer, said,
“Well, if I would stay upon this place, I could bring many
more places of the fathers for the confirmation thereof; but
We have certain instructions according to the which we
must proceed, and came not hither to dispute the matter
cxxii THE LIFE OF
with you, but only to take your answers to certain articles,
and used thus in the way of exhortation, in the which you
interrupted me; wherefore I will return thither again.
“Ye must consider that the church of Christ lieth not
hidden, but is a city on the mountain, and a candle on the
candlestick. Ponder with yourself that the church of
Christ is catholica, ‘ catholic,’ which is deducted from x0 to:
oxoy, that is, per omnia, so that Christ's church is universally
spread throughout the world, not contained in the allegation
of places, not comprehended in the circuit of England, not
confined in the compass of Germany and Saxony as your
church is.
“Wherefore, Master Ridley, for God’s love be ye not
singular : acknowledge, with all the realm, the truth. It
shall not be, as you allege, prejudicial to the crown, for the
king and queen, their majesties, have renounced that
usurped power taken of their predecessors, and justly have
renounced it. For I am sure that you know there are two
powers, the one declared by the sword, the other by the
keys. The sword is given to the kings and rulers of
countries ; the keys were delivered by Christ to Peter, and
of him left to all the successors. As touching our goods,
possessions, and lives, we with you acknowledge us subjects
to the king and queen, who hold the temporal sword; but
as concerning matters of religion, as touching God's quarrel
and his word, we acknowledge another head ; and as the
king and the queen, their highnesses, do in all worldly
affairs justly challenge the prerogative and primacy, so in
spiritual and ecclesiastical matters, they acknowledge them-
selves not to be heads and rulers, but members of Christ’s
body. Why, therefore, should ye stick at that matter, the
which their majesties have forsaken and yielded ?
“Wherefore, Master Ridley, you shall not only not do
injury to the crown, and be prejudicial to their majesties’
honour, in acknowledging with all Christendom the pope's
holiness to be supreme head of Christ's church here militant
upon earth, but do a thing most delectable in their sight,
and most desired of their highnesses. Thus if you will do,
revoking together all your errors, acknowledging with the
residue of the realm, the common and the public fault, you
bishop LATIMER. cxxiii
shall do that all men most heartily desire ; you shall bring
quietness to your conscience; and health to your soul: then
shall we with great joy, by the authority committed to us
from the cardinal's grace, receive you into the church
again, acknowledging you to be no longer a rotten, but a
lively member of the same. But if you shall still be singular,
if you shall still and obstinately persevere in your errors,
stubbornly maintaining your former heresies, then we must
against our will, according to our commission, separate
you from us, and cut you off from the church, lest the rot-
tenness of one part, in process of time, putrefy and corrupt
the whole body; then must we confess and publish you to
be none of ours: then must we yield you up to the temporal
judges, of whom, except it otherwise please the king and
queen's highness, you must receive punishment by the
laws of this realm, due for heretics.
“Wherefore, Master Ridley, consider your state, re-
member your former degrees, spare your body, especially
consider your soul, which Christ so dearly bought with his
precious blood, do not you rashly cast away that which was
precious in God’s sight : enforce not us to do all that we
may do, which is only to publish you to be none of us, to
cut you off from the church ; for we do not, nor cannot,
condemn you to die, (as most untruly hath been reported of
us,) but that is the temporal judge's office, we only declare
you to be none of the church, and then must you, according to
the tenour of them, and pleasure of the rulers, abide their
determination; so that we after that we have given you up
to the temporal rulers, have no further to do with you. But
I trust, Master Ridley, we shall not have occasion to do that
we may. I trust you will suffer us to rest in that point of
our commission, which we most heartily desire ; that is,
upon recantation and repentance, to receive you, to reconcile
you, and again adjoin you to the unity of the church.”
Then Master Ridley, with often interruption, at length
spake: “ My lord, I acknowledge an unspotted church of
Christ, in the which no man can err, without the which no
man can be saved, the which is spread throughout all the
world, that is the congregation of the faithful : neither do I
alligate or bind the same to any one place, as you said, but
cxxiv. THE LIFE OF
confess the same to be spread throughout all the world:
and whereas Christ's sacraments are duly ministered, his
gospel truly preached and followed, there doth Christ's
church shine as a city upon a hill, and as a candle in the
candlestick. But rather it is such as you, that would have
the church of Christ bound to a place, which appoint the
same to Rome, that there, and no where else, is the foun-
dation of Christ's church. But I am fully persuaded that
Christ's church is every where founded, in every place where
his gospel is truly received and effectually followed. And
in that the church of God is in doubt, I use herein the wise
counsel of Vincentius Lyranensis, whom I am sure you will
allow, who giving precepts how the catholic church may be,
in all heresies and schisms, known, writeth in this manner;
“When,’ saith he, “one part is corrupted with heresies,
then prefer the whole world before that one part ; but if
the greatest part be infected, then prefer antiquity.” In
like sort now, when I perceive the greatest part of chris-
tianity to be infected with the poison of the see of Rome, I
repair to the usage of the primitive church, which I find
clean contrary to the pope's decrees, as in that the priest
receiveth alone, that it is made unlawful to the laity to
receive in both kinds, and such like. Wherefore it re-
quireth, that I prefer the antiquity of the primitive church
before the novelty of the Romish church.” .
Lincoln. Master Ridley, these faults which you charge the
see of Rome withal, are indeed no faults: for first, it was
never forbid the laity, but that they might if they demanded,
receive under both kinds*. You know also that Christ,
after his resurrection, at what time he went with his
apostles to Galilee, opened himself by breaking of bread.
You know that St. Paul, after his long sailing towards
Rome, brake bread, and that the apostles came together in ,
*ś;- -
* This is a strange declaration, and more so, as coming from a dignitary of
the church, who must have known that no layman could presume to demand
the communion in both kinds, without incurring the charge of heresy, and
running the risk of excommunication. On some occasions, however, the
Romish clergy have given unconsecrated wine to the people, for the more easy
swallowing of the sacrament, and this was allowed by the constitutions of arch-
bishop Peckham, at Lambeth, A. D. 1281.
BISHoP LATIMER. CXXV
breaking of bread, which declareth that it is not unlawful to
minister the sacrament under the form of bread only ; and
yet the church had just occasion to decree that the laity
should receive in one kind only, thereby to take away an
opinion of the unlearned, that Christ was not wholly both
flesh and blood under the form of bread. Therefore, to
take away their opinion, and to establish better the people's
faith, the Holy Ghost in the church thought good to decree
that the laity should receive only in one kind ; and it is no
news for the church, upon just consideration, to alter rites
and ceremonies. For you read in the Acts of the Apostles,
that St. Paul writing to certain of the Gentiles which had
received the gospel, biddeth them to abstain from things
stifled, and from blood, so that this seemeth to be an express
commandment : yet who will say, but that it is lawful to
eat bloodings? how is it lawful but by the permission of the
church 2
| Ridley. My lord, such things as St. Paul enjoined to
the Gentiles for a sufferance, by a little and little to win the
| Jews to Christ, were only commandments of time, and re-
spected not the successors ; but Christ’s commandment,
“Do this in remembrance,” which was not to minister in
# one kind only, was not a commandment for a time, but to
\ presevere to the world's end.
But the bishop of Lincoln, not attending to this answer,
f without any stay proceeded in this oration: “So the church
: seemeth to have authority by the Holy Ghost, whom Christ
i said he would send after his ascension, which should teach
; the apostles all truth, to have power and jurisdiction to
; alter such points of the scripture, ever reserving the foun-
dation. But we came not, as I said before, in this sort, to
reason the matter with you, but have certain instructions
ministered unto us, according to the tenor of the which we
must proceed, proposing certain articles, unto the which
we require your answer directly, either affirmatively,
either negatively, to every one of them, either denying
them, either granting them, without further disputations
or reasoning : for we have already stretched our instruc-
tions in that we suffered you to debate the reason, the
matter, in such sort as we have done: the which articles
ºg
cxxvi THE LIFE OF
you shall hear now, and to-morrow, at eight of the clock, in
St. Mary's church, we will require and take your answers ;
and then, according to the same proceed ; and if you require
a copy of them you shall have it, pen, ink, and paper, also
such books as you shall demand, if they be to be gotten in
the university.”.
The articles were as follows:
1. We do object to thee, Nicholas Ridley, and to thee,
Hugh Latimer, jointly and severally; first, that thou Nicholas
Ridley, in this high university of Oxford, anno 1554, in the
months of April, May, June, July, or in some one or more
of them, hast affirmed, and openly defended and maintained,
and in many after times and places besides, that the true
and natural body of Christ, after the consecration of the
priest, is not really present in the sacrament of the altar.
2. Item, That in the year and months aforesaid, thou
hast publicly affirmed and defended, that in the sacrament
of the altar remaineth still the substance of bread and wine.
3. Item, That in the said year and months thou hast
openly affirmed and obstinately maintained, that in the
mass there is no propitiatory sacrifice for the quick and the
dead. - -
4. Item, That in the year, place, and months aforesaid,
these thy foresaid assertions, solemnly have been con-
demned by the scholastical censure of this school, as here-
tical, 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 univer-
sities.
5. Item, That all and singular the premises be true, no-
torious, famous, and openly known by public fame, as well
to them near hand, and also to them in distant places
far off. -
After these articles were read, the bishops took counsel
together, and at the last Lincoln said, “These are the very
same articles which you, in open disputation here in the
university, did maintain and defend. What say you unto
the first? I pray you answer affirmatively or negatively.”
Ridley. Why, my lord, I supposed your gentleness had
been such that you would have given me space until to-
BISHOT LATIMER. cxxvii
{
morrow, that upon good advisement, I might bring a
determinate answer. -
Lincoln. Yea, Master Ridley, I mean not that your
answers at this time shall be prejudicial to your answers
to-morrow. I will take your answers at this time, and yet
notwithstanding it shall be lawful for you to add, diminish,
alter, and change of these answers to-morrow what you will.
Ridley. Indeed, in like manner, at our last disputa-
tions, I had many things promised and few performed.
It was said that after disputations I should have a copy
thereof, and license to change mine answers as I should
think good. It was meet also, that I should have seen
what was written by the notaries at that time. So your
lordship pretended great gentleness in giving me a time ;
but this gentleness is the same that Christ had of the high
priests. For you, as your lordship saith, have no power toº
condemn me, neither at any time to put a man to death;
so in like sort the high priest said, “ that it was not lawful
for them to put any man to death;” but committed Christ to
Pilate, neither would suffe him to absolve Christ, although
he sought all the means therefore that he might.
Then cried out Doctor Weston, one of the audience,
“What, do you make the king, Pilate T’’ -
Ridley. No, master Doctor, I do but compare your deeds
with Caiaphas's deeds and the high priests’, which would
condemn no man to death, as ye will not, and yet would
not suffer Pilate to absolve and deliver Christ.
Lincoln. Master Ridley, we mind not but that you shall
enjoy the benefit of answering to-morrow, and will take
your answers now as now ; to-morrow you shall change,
take out, add, and alter what you will. In the mean season
we require you to answer directly to every article, either
affirmatively or negatively. -
Ridley. Seeing you appoint me a time to answer to-
morrow, and yet will take mine answers out of hand ; first,
I require the notaries, to take and write my protestation,
that in no point I acknowledge your authority, or admit
you to be my judges, in that point you are authorized from
the pope. Therefore, whatsoever I shall say or do, I pro-
test, I neither say it, neither do it willingly, thereby to
cxxviii THE LIFE OF
admit the authority of the pope; and if your lordship will
give me leave, I will shew the causes which moveth me
thereunto. -
Lincoln. No, Master Ridley, we have instructions to
the contrary. We may not suffer you. -
Ridley. I will be short ; I pray your lordships suffer
me to speak in few words. ! g
Lincoln. No, Master Ridley, we may not abuse the
hearers' ears.
Ridley. Why, my lord, suffer me to speak three words.
Lincoln. Well, Master Ridley, to-morrow you shall
speak forty. The time is far past, therefore we require
your answer determinately. What say you to the first
article 7
Ridley. My protestation always saved that by this mine
answer I do not condescend to your authority, in that you
are legate to the pope, I answer thus: In a sense the first
article is true, and in a sense it is false : for if you take
really for veré, for spiritually by grace and efficacy, then it
is true that the natural body and blood of Christ is in the
sacrament veré et realiter, in deed and really ; but if you
take these terms so grossly, that you would conclude thereby
a natural body having motion to be contained under the
forms of bread and wine veré et realiter, then really is not
the body and blood of Christ in the sacrament, no more
than the Holy Ghost is in the element of water in our
baptism.
“ Because this answer,” says Fox, “ was not understood,
the notaries wist not how to note it, wherefore the bishop
of Lincoln called him to answer either affirmatively or ne-
gatively, either to grant the article or to deny it.”
Ridley. My lord, you know that where any equivocation,
which is a word having two significations, is except distinc-
tion be given, no direct answer can be made ; for it is one
of Aristotle's fallacies, containing two questions under
one, the which cannot be satisfied with one answer. For
both you and I agree herein, that in the sacrament is the
very true and natural body of Christ, even that which was
born of the Virgin Mary, which ascended into heaven,
which sitteth at the right hand of God the Father, which
BISHOP LATIMER. cxxix
shall come from thence to judge the quick and the dead :
only we differ in modo, in the way and manner of being :
we confess all one thing to be in the sacrament, and dis-
sent in the manner of being there. I, being fully by God's
word, thereunto persuaded, confess Christ's natural body
to be in the sacrament indeed by spirit and grace, because
that whosoever receiveth worthily that bread and wine,
receiveth effectually Christ's body and drinketh his blood,
that is, he is made effectually partaker of his passion ;
and you make a grosser kind of being enclosing a natural,
a lively, and moving body, under the shape or form of
bread and wine. Now, this difference considered, to the
question thus I answer; that in the sacrament of the altar
is the natural body and blood of Christ veré et realiter, in
deed and really, if you take these terms “ in deed and
really,” for spiritually by grace and efficacy; for so every
worthy receiver receiveth the very true body of Christ ; but
if you mean really and in deed, so that thereby you would
include a lively and a moveable body under the forms of
bread and wine, then in that sense, is not Christ's body in
the sacrament really and in deed.” -
This answer taken and penned of the notaries, the
bishop of Lincoln proposed the second question or article;
to whom Ridley answered, “Always my protestation re-
served, I answer thus: that in the sacrament is a certain
change, in that that bread which was before common bread,
is now made a lively representation of Christ's body ; and
not only a figure, but effectuously representeth his body :
that even as the mortal body was nourished by that visible
bread, so is the internal soul fed with the heavenly food
of Christ's body, which the eyes of faith see as the bodily .
ones do only bread. Such a sacramental mutation I grant
to be in the bread and wine; which truly is no small
change, but such a change as no mortal man can make,
but only that omnipotency of Christ's word.” -
Then the bishop of Lincoln willed him to answer di-
rectly, either affirmatively or negatively, without further
declaration of the matter. Then he answered:
“That notwithstanding this sacramental mutation of
the which he spake, and all the doctors confessed, the true
VoI. I. - k
CXXX . THE LIFE OF
`s
*:
substance and nature of bread remaineth, with the which
the body is in like sort nourished, as the soul by grace and
spirit, with the body of Christ. Even so in baptism, theº
body is washed with the visible water, and the soul is
cleansed from all filth by the invisible Holy Ghost, and yet
the water ceaseth not to be water, but keepeth the nature
of water still. In like sort in the sacrament of the Lord's
Supper the bread ceaseth not to be bread.”
Then the notaries penned, that he answered affirmatively
to the second article. The bishop of Lincoln declared a
difference between the sacrament of the altar and baptism,
because that Christ said not by the water, this is the Holy
Ghost, as he did by the bread, “This is my body.”
Then Master Ridley cited St. Austin which conferred both
the sacraments the one with the other: but the bishop of
Lincoln notwithstanding thereupon recited the third article,
and required a direct answer. To whom Ridley said,
“Christ, as St. Paul writeth, made one perfect sacrifice
for the sins of the whole world, neither can any man reite-
rate that sacrifice of his ; and yet is the communion an ac-
ceptable sacrifice to God of praise and thanksgiving : but to
say that thereby sins are taken away (which wholly and
perfectly was done by Christ's passion, of the which the
communion is only a memory), that is a great derogation
of the merits of Christ's passion: for the sacrament was
instituted that we receiving it and thereby recognizing and
remembering his passion, should be partakers of the merits
of the same. For otherwise doth this sacrament take upon
it the office of Christ's passion, whereby it might follow
that Christ died in vain.”
The notaries penned this his answer to be affirmatively.
Then said the bishop of Lincoln, “ Indeed as you allege
out of St. Paul, Christ made one perfect oblation for all
the whole world, that is, that bloody sacrifice upon the
cross ; yet nevertheless he hath left this sacrifice, but not
bloody, in the remembrance of that by the which sins are
forgiven: the which is no derogation of Christ's passion.”
Then recited the bishop of Lincoln the fourth article.
To the which Master Ridley answered:
“That in some part the fourth was true and in some
B I SHOP LATIMER. cxxxi
part false ; true, in that those his assertions were con-
demned as heresies, although unjustly; false, in that it
was said they were condemned scientia scholastica, in that
the disputations were in such sort ordered, that it was far
from any school act.”
This answer penned of the notaries, the bishop of Lin-
coln rehearsed the fifth article. To the which he answered,
“That the premises were in such sort true, as in these
his answers he had declared, whether that all men spake
evil of them, he knew not, in that he came not so much
abroad to hear what every man reported.” -
This answer written also of the notaries; the bishop of
Lincoln said, “To-morrow at eight of the clock you shall
appear before us in St. Mary’s church ; and then because
we cannot well agree upon your answer to the first article,
if it will please you to write, you shall have pen, ink,
paper, and books such as you shall require, but if you
write any thing saving your answer to these articles we
will not receive it.” So he charging the mayor with him,
dismissed him, and sent for Master Latimer, who being
brought to the divinity school, there tarried till they called
for him. On his appearance before the judges he said,
“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.” This remonstrance was taken in good part by
the bishop of Lincoln, who replied, “ Master Latimer, I
am Sorry you are brought so soon, although it is the bay-
liff's fault, and not mine: but it shall be amended.”
Then Master Latimer, says Fox, bowed his knee down
to the ground, holding his hat in his hand, having a ker-
chief on 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 Bristol frise
gown, girded to his body with a penny leather girdle, at
the which hanged 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:
“Master Latimer, you shall understand that I and my
k 2
cxxxii THE LIFE OF
lords here have a commission from my lord cardinal Pole's
grace, legate a latere, to this realm of England, from our
most reverend father in God, the pope's holiness, to ex-
amine 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 divers other times, did
affirm, maintain, and distinctly defend. In the which com-
mission be specially two points; the one which we most
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 re-
pentance of your part should receive you, reconcile you,
acknowledge you no longer a strayed sheep, but adjoin you
again to the unity of Christ's church, from the which you
in the time of schism fell: so that it is no new place to
the which I exhort you ; I desire you 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
errors. Therefore what should stay you to confess that
which all the realm confesseth, to forsake that which the
king and queen their majesties have renounced and all
the realm recanted ? It was a common error, and it is now
of all confessed: 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 ; acknowledged in Christ's church an head;
and by what means and for what occasion it cut off itself
from the rest of christianity, and renounced that which in
all times and ages was confessed, it is well known and
might be now declared upon what good foundation the
see 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 been termed, but founded
upon Peter, by Christ, a sure foundation, a perfect builder,
as by divers places as well of the ancient' fathers, as the ex-
press 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 ker-
chief from his ears, *
BISHOP L.A.TIMER. cxxxiii
The bishop proceeded, saying, “ For Christ spake ex-
pressly to Peter saying, Pasce oves meas, et rege oves meas,
the which word doth not only declare a certain ruling of
Christ's flock, but includeth also a certain preeminence
and government, and therefore is the king called Rez à.
Tegendo : 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 com-
mission, 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
absolution, to the which the king and queen their majes-
ties were not ashamed to submit themselves, although they
of themselves were unspotted, and therefore needed no
reconciliation: yet least the putrification 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 holiness, to be partakers of the reconciliation. But
if you shall stubbornly persevere in your blindness, if you
will not acknowledge your errors; if you, as you stand now
alone, will be singular in your opinions, if by schism and
heresy you will divide yourself from our church, then must
we proceed to the second part of the commission, which
we would be lothe to do, 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, ac-
knowledge you to be none of us, to renounce you as no
member of the church, to declare that you are filius per-
ditionis, 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, permitting them to
proceed against you, according to the tenor of their laws.
“Therefore, Master Latimer, for God's love consider
your estate, remember you are a learned man, you have
cxxxiv. THE LIFE OF
taken degrees in the school, borne the office of a bishop;
remember you are an old man, spare your body, accelerate
not your death, and especially remember your soul's health,
and 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
i death: consider that if you die in this state, you die with-
out grace, for without the church can be no salvation. Let
not vain-glory have the upper hand, humiliate yourself,
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 La-
timer did lift up his head (for before he leaned on his el-
bow), 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 7
Lincoln. Yea, Master Latimer, so that you use a mo-
dest kind of talk, without railing or taunts?
Latimer. I beseech your lordship, license me to sit down.
Lincoln. At your pleasure, Master Latimer, take as
much ease as you will. -
Latimer. Your lordship gently exhorted me in many
words to come to the unity of the church. I confess, my
lord, a Catholic 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 foundation in Rome only, as you say; and me-
thought your lordship brought a place out of the scriptures
to confirm the same, that there was a jurisdiction given to
Peter, in that Christ bade him regere, govern his people.
Indeed, my lord, Saint 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 to regere,
but how, my lord 7 not as they will themselves: but this
BISHOP LATIMER. cxxxw
regere must be hedged in, and ditched in. They must re-
gere, but Secundum verbum Dei ; they must rule, but ac-
cording to the word of God. But the bishops of Rome
have formed regere secundum verbum Dei, into regere se-
cundum voluntatem tuam ; they have turned the rule ac-
cording to the word of God, into the rule according to their
own pleasures, and as it pleaseth them best. There is a
| book set forth which hath divers points in it, and amongst
other, this 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 riseth any contro-
versy among the people, as the priests of the order of
Leviticus shall decide the matter according to the law of
God: so it must be taken. This book perceiving this au-
thority to be given to the priests of the old law taketh oc-
casion to prove the same to be given to the bishops and
other the clergy of the new law ; but in proving this mat-
iter, where as it was said there, as the priests of the order
; of Leviticus 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 Leviticus shall decide
the matter, so it ought to be taken of the people: a large
authority I ensure you. What clipping of God’s coin is
this? (with the which terms the audience smiled). This is
much like the regere, which your lordship talked of Nay,
nay, my lords, we may not give such authority 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 railing: but in that I have not read the book
which you blame so much, nor know not of any such, I can
can say nothing therein.
Latimer. Yes, my lord, the book is open to be read, and
is intituled to one which is bishop of Gloucester, whom I
never knew, neither did at any time see him to my know-
ledge, -
With that the people laughed, bishop of Gloucester sat
i
§
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}
!
\
t
4.
t
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cxxxvi THE LIFE OF
there in commission. Then the bishop of Gloucester stood
up and said it was his book*. * -
Latimer. Was it yours, my lord 7 Indeed I knew not
your lordship, neither ever did 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, “Why, my masters, this is no
laughing matter. I answer upon life and death. Wa vobis
qui ridetis nunc, quoniam flebitis.” .
The bishop of Lincoln commanded silence, and then said,
“Master Latimer, if you had kept yourself within your
bounds, if you had not used such scoffs and taunts, this
had not been done.” *.
After this the bishop of Gloucester said in excusing of
his book, “Master Latimer, hereby every man may see
what learning you have.” -
Then Master Latimer interrupted him saying, “Lo, you
look for learning at my hands which have 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 ar-
ticles. You deal with me as though two men were ap-
pointed to fight for life and death, and overnight the one
through friends and favour is cherished, and hath good
* The book here alluded to is entitled “A Sermon very notable, fruitful, and
godly, made at Paul's Cross, the 12th day of November, in the first year of the
gracious reign of our sovereign lady queen Mary, by John Brookes, bishop of
Gloucester.” The passage, alluded to by. Latimer, and which even White
appears to have treated with contempt, is this, “The Catholic church hath
authority to judge and decide all matters of controversy in religion. For if the
scripture of the old law, in Moses' time, was not made the high "judge of con-
troversies (being a thing itself in divers points called in controversy) but au-
thority in judgment was given always by God’s own mouth to the learned and
elders of the synagogue, to whose judgment all were bound to stand, and that
under pain of present death, as appeareth in the book of Deuteronomy (cap.
xvii.); if we christians will not be counted in a worse state and condition than
the Jews were, needs must we grant to the Catholic church like authority of
judgment, for the decision of all controversies in our religion; when, if God
did not assist evermore with the true intelligence of scripture, then should the
scripture stand the church in as good stead, as a pair of spectacles should stand
a blind friar.”
BISHOP LATIMER. cxxxvii
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 limbs,
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 pro-
ceeded, saying, “I went not about to recite any places of
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
iſ á majore, in this sense: that if in the old law the priests
§ had power to decide matters of controversies, much more
then ought the authority to be given to the clergy in the
i_new law : and I pray you in this point what availeth the
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 to regere;
but they must do it secundum verbum Dei, and not secun-
dum voluntatem tuam, according to the word and law of
God, and not after their own will, after their own ima-
iginations and fantasies.”
The bishop of Gloucester would have spoke more, saving
that the bishop of Lincoln said, that they came not to dis.
pute 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, “Well, my lord, I could wish a more faithful
dealing with God’s word, and not to leave out a part, and
such a part here and another there, but to rehearse the
whole faithfully.” -
But the bishop of Lincoln not attending to this saying of
Master Latimer, proceeded in rehearsing the articles, and
required his answer to the first. Then Master Latimer
making his protestation that notwithstanding these his
answers it should not be taken that thereby he would ac-
knowledge any authority of the bishop of Rome, saying
that he was the king and queen their majesties’ subject,
cxxxviii THE LIFE OR
and not the pope's, neither could serve two masters at one
time, except he should first renounce one of them: re-
quired the notaries so to take his protestation, that what-
soever 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, affirma-
tively, or negatively to the first article, and so recited the
same again: and Master Latimer answered as followeth :
“I do not deny, my lord, that in the sacrament by spirit
and grace is the very body and blood of Christ, because
that every man by receiving bodily that bread and wine,
spiritually receiveth the body and blood of 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 answeraffirmatively.
Latimer. Yea, if you mean of that gross and carnal
being, which you do take. - w
The notaries took his answer to be affirmatively.
Lincoln. What say you, Master Latimer, to the second
article 7 and recited the same. *
Latimer. There is, my lord, a change in the bread and
wine, and such a change as no power but the omnipotency
of God can make, in that which before was bread, should
now have that dignity to exhibit Christ's body; and yet
the 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,
neither ought it to be so taken, but as holy bread sancti.
fied by God’s word.
With that the bishop of Lincoln smiled, saying:
Lo, Master Latimer, see what steadfastness is in your.
doctrine: that which you abhorred and despised most, you
now most establish: for whereas you most railed 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 an holy bread indeed.
BISHOP LATIMER, cxxxix
But the bishop of Lincoln interrupted him, and said:
“O you make a difference between holy bread and holy
bread.” (With that the audience laughed.)
Well, Master Latimer, is not this your answer, that the
substance of bread and wine remaineth after the words of
consecration ? -
Latimer. Yes verily, it must needs be so. For Christ
himself calleth it bread, St. Paul calleth it bread, the
doctors confesseth the same, the nature of a sacrament
confirmeth the same ; and I call it holy bread, not in that
I make no difference betwixt your holy bread and this, but
for the holy office which it beareth, that is, to be a figure
of Christ's body, and not only a true figure, but effectually
to represent the same. º
So the notaries penned his answer to be affirmatively.
Lincoln. What say you to the third question ? and re-
cited the same.
Latimer. No, no, my lord, Christ made one perfect
sacrifice for all the whole world, neither can any man offer
him again, neither can the priest offer up Christ again for
the sins of man, which he took away by offering himself
once for all (as Saint Paul Saith), upon the cross, neither
is there any propitiation for our sins, saving his cross only.
So the notaries penned his answer to this article also to
be affirmatively. ~ *
Lincoln. What say you to the fourth, Master Latimer?
and recited it. After the recital whereof, when Master
Latimer answered not, the bishop asked him whether he
heard him or no 7
Latimer. Yes; but I do not understand what you mean
thereby. -
Lincoln. Marry, only this, that these your assertions
were condemned by Master Doctor Weston as heresies ; is
it not so, Master Latimer ?
Latimer. Yes, I think 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
article? and recited it.
cxl THE LIFE OF
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 frequent 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: “Master
Latimer, we mean not that these your answers shall be
prejudicial to you. To-morrow you shall appear before us
again, and then it shall be lawful for you to alter and change
what you will. We give you respite till to-morrow, trust-
ing 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 license 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 license 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 appear
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. . * , -
The next day following, which was the 1st of October,
somewhat after eight in the morning, the lords repaired to
St. Mary’s church, and after they were set on a high throne,
well trimmed with cloth of tissue and silk, then appeared
BISH OP LATIMER, - cxli
Master Ridley, who was set at a framed table a good
space from the bishops’ feet, which table had a silk cloth
cast over it, and the place was compassed about with
framed seats in quadrate form, partly for gentlemen who
repaired thither, for this was the session day of gaol de-
livery, and the heads of the university to sit, and partly to
keep off the press of the audience ; for the whole body, as
well of the university, as of the town, came to see the end
of these two persons. .
The bishop of Lincoln began, as he did the day before,
with ordering the head of the prisoner to be uncovered, and
then proceeded to a recapitulation of his former argument
respecting the sovereignty of the Roman over all other
churches.
“Yesterday,” said he, “I brought forth, amongst others,
St. Austin, to prove that authority hath always been given
to the see of Rome, and you wrested the words far contrary
to St. Austin's meaning, in that you would have totus mun-
dus to be applied only to Europe, which is but the third
part of all the world, whereas indeed the process of St.
Augustine's words will not admit that your interpretation.
For he saith not, totus mundus Christianus in transma-
rīnis, &c., but first, totus mundus Christianus Romande Ec-
clesiae subjectus est, “All the christian world is subject to
the church of Rome,” and afterwards addeth, ºn transma-
finis partibus, ‘beyond the sea, but only to augment the
dominion of the see of Rome.”
But Ridley still persevered in his former answer, saying,
“I am sure, my lord, you have some skill in cosmography,
in the which you shall understand that there is a sea called
Mare Mediterraneum, cast between Europe and Africa, in
the which he meant Europe beyond the sea, even as I should
say, the whole world beyond the sea, excepting England, in
the which I stand.”
After a long discourse upon this trifling question, the
introduction of which was as cruel as it was impertinent,
White insisted upon it that the meaning of Austin might
be known by the consent of other doctors whose names he
mentioned. But Ridley demanded a rehearsal of the places,
cxlii THE LIFE OF
and the very words of the doctors, saying “ that those
which perhaps the bishop repeated, being propounded in
other terms in the authors would admit a contrary meaning
and interpretation ; but in that the book out of which the
bishop rehearsed them was none of the doctors, and only
the sentences drawn from them, by some studious man, he
could not recite their very words.”
After this he came to Cyrillus, who, as he said, made
against Ridley in the sacrament, and for proof of it alleged
the acknowledgment of Melancthon, but when that author
was called for he was not to be found, all the protestant
books having been burned a little before. . The bishop then
went to another argument as curious and cogent as the
former. -
“Cyrillus,” said he, “ proving to the Jews that Christ
was come, useth this reason ; altars are erected in Christ's
name in Britain and far countries, ergo, Christ is come.
But we may use the contrary of that reason ; altars are
plucked down in Britain, ergo, Christ is not come. A good
argument, à contrariis. I will stand to it in the schools, by
and with any man. Ye see what a good argument this your
doctrine maketh for the Jews, to prove that Christ is not
come.” . *
Doctor Ridley smiling, as well he might, answered ;
“Your lordship is not ignorant that this word “altar' in the
scripture, signifieth as well the altar whereupon the Jews
were wont to make their burnt sacrifices, as the table of
the Lord's supper. Cyrillus meaneth there, by this word
altar, not that the Jewish altar, but the table of the Lord;
and by that saying, “altars are erected in Christ's name,
ergo, Christ is come,” he meaneth that the communion is
ministered in his remembrance, ergo, Christ is come; for
the strength of his argument is, because the remembrance
of a thing cannot be, except the thing itself be past: then
could not all the countries celebrate the communion in re-
membrance of Christ's passion, except Christ had come and
suffered. As for the taking down of the altars, it was done
upon just consideration, for that they seemed to come too
nigh to the Jews' usage. Neither was the supper of the
Lord at any time better ministered, or more duly received
B I & HOP LATIMER . cxliii
than in these latter days, when all things were brought to
the rites and usage of the primitive church.”
Lincoln. A godly receiving, I promise you, to set an
oyster table instead of an altar, and to come from puddings
at Westminster to receive; and yet when your table was
constituted, you could never be content, in placing the same
now east, now north, now one way, now another, until
it pleased God of his goodness to place it clean out of the
church. w
Ridley. Your unreverent terms do not elevate the thing.
Perhaps some men came more devoutly from puddings than
other men do from other things.
Lincoln. As for that, Master Ridley, you ought to be
judge of no man : but by this your reasoning you cause us
to stretch and enlarge our instructions. We came not to
reason, but to take your determinate answers to our articles.
Then the bishop read the first article, and said, “Now,
Master Ridley, what say you, if you have brought your
answer in writing we will receive it, but if you have written
any other matter, we will not receive it.”
Then Ridley took a sheet of paper out of his bosom, and
began to read that which he had written ; but the bishop
of Lincoln commanded the beadle to take it from him. But
he desired license to read it, saying that it was nothing but
his answers, but the bishop would in no wise suffer him.
Ridley. Why, my lord, will you require my answer, and
not suffer me to publish it ! I beseech you, my lord, let
the audience bear witness in this matter. Your lordships
may handle it at your pleasure ; therefore let the audience
be witnesses to your doings.
Lincoln. Well, Master Ridley, we will first see what you
have written; and then if we shall think it good to be read,
you shall have it published; but except you will deliver it
first, we will take none at all of you.
With that, Ridley, seeing no remedy, delivered it to an
officer; but after the bishop of Lincoln had consulted
with his colleagues, he refused to read it, saying that it
contained words of blasphemy, therefore he would not fill
the ears of the audience therewithal, and so abuse their
patience.
cxliv THE LIFE OF *
The same altercation took place in regard to the other
articles, after which the bishop of Gloucester made the
following speech to Ridley:
“If you would once empty your stomach, captivate your
senses, subdue your reason, and together with us consider
what a feeble ground of your religion you have, I do not
doubt but you might easily be perduced to acknowledge one
church with us, to confess one faith with us, and to believe
one religion with us. For what a weak and feeble stay in
religion is this, I pray you? Latimer leaneth to Cranmer,
Cranmer to Ridley, and Ridley to the singularity of his own
wit: so that if you overthrow the singularity of Ridley's
wit, then must needs the religion of Cranmer and Latimer
fall also. You remember, Master Ridley, that the prophet
speaketh most truly, saying, ‘Woe, woe, be to them which
are singular and wise in their own conceits.” But you will
say here, it is true that the prophet saith ; but how know
you that I am wise in mine own conceit: Yes, Master
Ridley, you refuse the determination of the Catholic church,
you must needs be singular and wise in your own conceit,
for you bring scripture for the probation of your assertions,
and we also bring scriptures : you understand them in one
sense, and we in another. How will ye know the truth
herein 7 If you stand to your own interpretation, then you
are singular in your own conceit ; but if you say you will
follow the minds of the doctors and ancient fathers, sem-
blably, you understand them in one meaning, and we take
them in another, how will ye know the truth herein 7 If
you stand to your own judgment then are you singular in
your own conceit, then can you not avoid the woe which the
prophet speaketh of. Wherefore, if you have no stay but
the Catholic church in matters of controversy, exeept you
will rest upon the singularity and wisdom of your own
brain, if the prophet most truly saith, ‘Woe, woe, be to
them that are wise in their own conceit: then for God’s
love, Master Ridley, stand not singular, be not you wise in
your own conceit, please not yourself oyermuch. How were
the Arians, the Manichees, the Eutychians, with other
divers heretics, which have been in the church, how I
pray, you were they suppressed and convinced ? by rea-
!
j
j
B I SHOP LATIMER. cxlv.
f soning in disputations ! No, truly the Arians had more
places of scripture for the confirmation of their heresy,
! than the Catholics for the defence of the truth*. How
then were they convinced 7 only by the determination of
the church. And indeed except we do constitute the church
| our foundation, stay, and judge, we can have no end of
controversies, no end of disputations. For in that we all
bring scriptures and doctors for the probation of our as-
sertions, who should be judge of this our controversy %
If we ourselves, then be singular and wise in our own
conceits, then cannot we avoid the woe that the prophet
speaketh of. It remaineth therefore, that we submit our-
selves to the determination and arbitrement of the church,
with whom God promised to remain to the world’s end, to
whom he promised to send the Holy Ghost, which should
teach it the truth. Wherefore, Master Ridley, if you will
avoid the woe that the prophet speaketh of, be not you
wise in your own judgment: if you will not be wise and
singular in your own judgment, captivate your own un-
derstanding, subdue your reason, and submit yourself to
the determination of the church.”
This flourishing oration, bishop Ridley answered in few
words, that he said most truly with the prophet, woe be
to him which is wise in his own conceit, but that he ac-
knowledged no such singularity in himself, neither did he
know any cause why he should. And whereas Brookes
said that Master Cranmer did cleave to him it was untrue,
for that he was but a young scholar in comparison of
Master Cranmer : for at the time when he was a young
scholar, Master Cranmer was a doctor ; so that he con-
fessed as Cranmer might have been his schoolmaster these
many years. -
Here Brookes interrupted him by saying, Why, Master
* This concession to the Arians, that the scripture was on their side, ought
not to be overlooked, since it shews that the word of God itself, according to
the Roman creed, is of inferior authority to the church. Somewhat similar
to this barefaced piece of blasphemy, was the assertion of Petavius, who to
weaken the force of that evidence which the protestant cause derives from the
New Testament, and the writings of the early fathers, made no scruple of
allowing that the one had a Socinian meaning and that the others were not
Sound in the faith.
VoI. I. l
cxlvi THE LIFE OF
Ridley, it is your own confession, for Master Latimer at
the time of his disputations confessed his learning to lie in
Master Cranmer's books, and Master Cranmer also said
that it was your doing. - -
Then the bishop of Lincoln put a stop to the discourse,
by desiring Ridley to turn, but he made answer that he
was fully persuaded the religion which he defended was
grounded upon God’s word, and therefore without great
offence towards God, great peril and damage of his soul,
he could not forsake his master and Lord God ; but de-
sired the bishop to perform his grant, in that his lordship
said the day before he should have license to shew his
cause, why he could not with a safe conscience admit the
authority of the pope ; but the bishop of Lincoln said,
that whereas then he had demanded license to speak three
words, he was contented then that he should speak forty,
and that grant he would perform. t -
Then stepped forth Weston and said, Why, my lord, he
hath spoken four hundred already.
Ridley confessed he had, but that they were not of his
prescribed number and did not relate to the matter. The
bishop of Lincoln upon this bade him take his license ; but
said that he should speak no more than forty, and that he
would tell them upon his fingers. Before however Ridley
had ended half a sentence, the doctors who sat by cried
out that his number was out, and with that he was put to
silence. …
Then the bishop of Lincoln said, Now I perceive, Master
Ridley, you will not permit nor suffer us to stay in that
point of our commission which we most desired. For I
ensure you there is never a word in our commission more
true than dolentes et gementes. For indeed, I for my part,
take God to witness I am sorry for you. Whereunto Ridley
answered, I believe it well, my lord, forasmuch as one
day it will he burdenous to your soul.
To this observation Lincoln replied, “Nay not so, Master
Ridley, but because I am sorry to see such stubbornness in
you, that by no means you may be persuaded to acknow-
ledge your errors, and receive the truth: but seeing it is
so, because you will not suffer us to persist in the first, we
BISHOP LATIMER, cxlvii
must necessarily proceed to the other part of our com-
mission. Therefore, I pray you hearken what I shall say:
and forthwith he read the sentence of condemnation which
was written in a long process, to this effect, that for as
much as the said Nicholas Ridley did affirm, maintain,
and stubbornly defend certain opinions, assertions, and
heresies, contrary to the word of God, and the received
faith of the church, as in denying the true and natural
body of Christ, and his natural blood to be the sacrament
of the altar; secondarily, in affirming the substance of bread
and wine to remain after the words of consecration :
thirdly, in denying the mass to be a lively sacrifice of the
church for the quick and the dead, and by no means would
be perduced and brought from these his heresies; they
therefore, the said John of Lincoln, James of Gloucester,
and John of Bristol, did judge and condemn the said
Nicholas Ridley as an heretic, and so adjudged him
presently both by word and also in deed to be degraduated
from the degree of a bishop, from priesthood, and all
ecclesiastical order: declaring moreover the said Nicholas
Ridley to be no member of the church, and therefore com-
mitted him to the secular powers, of them to receive due
punishment according to the tenor of the temporal laws;
and further excommunicating him by the great excom-
munication.” : .
This sentence having been pronounced and the prisoner
taken away in the custody of the mayor, Latimer was sent
for ; but in the mean season, says Fox, the carpet or cloth’
was removed, because, as it was reported, the one had taken
the degree of a doctor and the other not. .
When however the bishop appeared, and perceived that
there was no cloth upon the table, he laid his hat, which
was an old felt, under his elbows, and immediately spake
to the commissioners, saying, “ 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
| 2
cxlviii THE LIFE OF
a very low courtesy. After this the bishop of Lincoln be-
gan in this manner :
“Master Latimer, although yesterday after we had
taken your answers to those articles which we proposed,
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 Catholic church, deferred farther 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 determination of the church, as we most heartily de-
sire; and I for my part, as I did yesterday, most earnestly
do exhort you, either to know whether you persevere still
the man that you were, for the which we would be sorry.”
It seemeth that the bishop would have further proceeded,
saving that Master Latimer interrupted him saying, “ Your
lordship often doth repeat the catholic church, as though
I should deny the same. No, my lord, I confess there is a
catholic church, to the determination of the which I will
stand, but not the church which you call catholic, which
Sooner might be termed diabolick; and whereas you join
together the Romish and Catholic church, stay there, I
pray you. For it is another thing to say, Romish church, |
and another thing to say Catholic church. I must use here
in this mine answer, the counsel of Cyprianus, who at
what time he was ascited before certain bishops that gave
him leave to take deliberation and consent to try and ex-
amine his opinion, he answered them thus : In sticking
and persevering in the truth, there must no counsel nor
deliberation be taken. And again being demanded of them
sitting in judgment, which was most like to be of the
church of Christ, either he which was persecuted, either
they which did persecute; ‘Christ,” said he, “ hath fore-
shewed that he that doth follow him, must take up his
cross and follow him.’ Christ gave. knowledge that the
disciples should have persecution and trouble. How think
you then, my lords, is it like that the see of Rome, which
hath been a continual persecutor, is rather the church, or
;
B 1 SHOP LA TIMER . cxlix
that small flock which hath continually been persecuted of
it even to death 7 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.
Lincoln. Your cause and Saint 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 interrupting him said, Yes, verily, my
cause is as good as Saint Cyprian's, for his was for the
Word of God, and so is mine.
But Lincoln goeth forth in his talk, “Also at the begin-
ning and foundation of the church, it could not be but
that the apostles should suffer great persecution. Further,
before Christ's coming continually there were very few
which truly served God, but after his coming began the
time of grace; then began the church to increase, and was
continually augmented, until it came into this perfection,
and now hath justly that jurisdiction which the unchristian
princes before by tyranny did resist ; there is a divers con-
sideration of the estate of the church now in the time of
grace and before Christ’s coming. But, Master Latimer,
although we had instructions given us determinately to
take your answer to such articles as we should propose,
without any reasoning or disputations, yet we hoping by
talk somewhat to prevail with you, appointed you to ap-
pear before us yesterday in the divinity school, a place for
disputations. And whereas then notwithstanding you had
license to say your mind, and were answered to every mat-
ter, yet you could not be brought from your errors; we
thinking that from that time ye would with good advise-
ment consider your state, 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 was then or
no. Therefore we will propose unto you the same articles
which we did then, and require of you a determinate
cl THE LIFE OF
answer, without further reasoning.” Then the bishop re-
cited 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 le-
gated by authority of the pope, so that thereby I might
seem to consent to his jurisdiction, to the first article I
answer now as I did yesterday, that in the sacrament the
worthy receiver receiveth the very body of Christ, and
drinketh his blood by spirit and grace. But after a cor-
poreal being which the Romish church prescribeth, Christ's
body and blood is not in the sacrament, under the forms of
bread and wine. - © -
The notaries took his answer to be affirmatively. For
the second article he referred himself to his answers made
before. & -
After this 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, neither
needeth there to be any other, neither can there be any
other propitiatory sacrifice.
The notaries took his answer to be affirmatively.
In this 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 to recant and revoke his errors
and false assertions, and Master Latimer had answered
that he neither could nor would deny his master Christ,
and his verity, the bishop desired him to hearken; and
then Master Latimer hearkening for some new matter and
other, talk, the bishop read his condemnation, after the
publication of which the commissioners brake up the ses-
ision and dismissed the audience. - *
+But Master Latimer required the bishop of Lincoln to
perform his promise in saying the day before, that he
should have license briefly to declare the cause why he re-
fused the pope's authority. But the bishop said, that now
he could not hear him, neither ought to talk with him.
B I SHOP LATIMER. cli
Then Master Latimer asked him whether it were not
lawful for him to appeal from this his judgment. And when
the bishop asked him again to whom he would appeal, he
answered, “to the next general council, which shall be
truly called in God’s name.”
With that appeal, says Fox, the bishop was content;
but he said it would be a long season before such a con-
vocation as he meant would be called. -
Then the bishop committed Master Latimer to the charge
of the magistrate: “Now he is your prisoner, Master
Mayor;” but because the press of the people was not
diminished, each man looking for farther process, the
bishop of Lincoln commanded avoidance and willed Master
Latimer to tarry till the press were lessened, lest he should
take hurt at his egression as he did at his entrance.
It merits observation in this place, that though the ec-
clesiastical judges pretended that they did no more than
cut off these heretics from the body of the church, thereby
affecting to be clear of their blood, it is a fact that the
martyrs never appeared before a civil tribunal nor did they
receive any sentence by virtue of which they suffered, but
that which was passed upon them by the bishop of Lincoln.
Yet neither this prelate, nor even Bonner, was ever called
upon in the following reign to answer for the barbarities
which they had committed; the loss of their preferments
being on another account, and they might have even re-
tained them had they yielded on the point of supremacy.
Such was the difference between the protestant ascendency
and that of popery. -
In the short interval between the condemnation and exe-
cution, attempts were made to shake the faith of the two
bishops, but neither argument, promises, nor the prospect
of death could remove them from that foundation on which
alone they rested in sure and certain hope of everlasting
life. Among others who went to visit them, after their
sentence, was Peter Soto, a Spanish dominican and con-
fessor to king Philip, but though Ridley heard and an-
swered him, it seems that Latimer who had no inclination
to waste his precious hours in disputing, refused even to see
the friar.
clii THE LIFE OF
On the day previous to the execution, Ridley was com-
pelled to undergo the solemn mockery of degradation, which
idle ceremony was performed with brutal buffoonery by
Brookes and his assistants". But it does not appear that
any formality of this kind was observed towards Latimer;
which is remarkable, because though he had long ceased
being a bishop, he was still a priest at all events, and ought
therefore, according to the Roman custom, to have been
deprived of his ecclesiastical character. -
The last scene in this dreadful tragedy, which took plac
in the morning of the sixteenth of October, cannot be given
in better language than that of the plain and honest mar-
tyrologist, whose narrative we have for the most part fol-
lowed all along. “ Upon the north side of the town,” says
he, “in the ditch over against Baliol College, the place of
execution was appointed; and for fear of any tumult that
might arise to prevent the burning of them, the lord Wil-
liams was commanded by the queen's letters, and the
householders of the city to be there assistant, sufficiently
appointed, and when every thing was in readiness, the
prisoners were brought forth by the mayor and the bailiffs.
Master Ridley had a fair black gown furred, and faced
with foines, such as he was wont to wear being bishop,
and a tippet of velvet furred likewise about his neck, a
velvet night cap upon his head, and a corner cap upon the
same, going in a pair of slippers to the stake between the
mayor and an alderman. -
After him came Master Latimer in a poor Bristol frieze
frock all worn, with his buttoned cap, and a kerchief on
his head, all ready to the fire, a new long shroud hanging
over his hose down to the feet; which, at first sight stirred
men's hearts to rue upon them, beholding on the one side,
the honour they some time had : on the other the calamity
whereunto they were fallen. -
Master Doctor Ridley as he passed towards Bocardo,
looked up where Master Cranmer did lie, hoping belike
* Peirce, in his “Vindication of the Dissenters,” (Ed. 1717, p. 31.) would
fain infer from the conduct and language of Ridley, at the time of his degra-
dation, that he was inimical to the episcopal habits, when, in fact, he actually
went so arrayed of his own accord to the stake.
BISHOP LATIMER. cliii
to have seen him at the glass window, and to have spoken
unto him. But then Master Cranmer was busy with friar
Soto and his fellows disputing together, so that he could
not see him through that occasion. Then Master Ridley
looking back espied Master Latimer coming after : unto
whom he said, “Oh be ye there.” “Yea,” said Master
Latimer, “ have after as fast as I can follow.” So, he
following a pretty way off, at length they came both to the
stake, the one after the other: where Doctor Ridley first
entering the place, marvellous earnestly holding up both
his hands, looked towards heaven ; then shortly after
espying Master Latimer with a wondrous cheerful look, ran
to him, embraced and kissed him, and as they that stood
near reported, comforted him, saying, “Be of good heart,
brother, for God will either assuage the fury of the flame,
or else strengthen us to abide it.”
With that went he to the stake, kneeled down by it,
kissed it, most effectuously prayed ; and behind him Master
Latimer kneeled, as fervently calling upon God as he. Af-
ter they arose, the one talked with the other a little while,
till they which were appointed to see the execution re-
moved themselves out of the sun.
Then Doctor Smith, of whose recantation an account
has already been given, began his sermon to them, upon
this text of St. Paul in the 13th chapter of the first epistle
to the Corinthians, Si corpus meum tradam igni, chari-
tatem autem non habeam, nihil inde utilitatis capio, that is,
“If I yield my body to the fire, to be burned, and have
not charity, I shall gain nothing thereby.” Wherein he
alleged that the goodness of the cause and not the order
of death, maketh the holiness of the person: which he
confirmed by the examples of Judas, and of a woman in
Oxford that of late hanged herself, for that they and such
like as he recited, might then be adjudged righteous which
respectively sundered their lives from their bodies, as he
feared that those men that stood before him would do.
But he cried still to the people to beware of them, for they
were heretics, and died out of the church. And on the
other side he declared their diversities in opinions, as
Lutherans, Oecolampadians, Zuinglians, of which sect
cliv THE LIFE OF
they were, he said, and that was the worst : but the old
church of Christ and the Catholic faith, believed far other-
wise. At which place they lifted up both their hands and
eyes to heaven, as it were calling to God to witness of the
truth. The which countenance they made in many other
places of his sermon, where as they thought he spake
amiss. He ended with a very short exhortation to them,
to recant and come home again to the church, and save
their lives and souls, which else were condemned. His ser–
mon was scant, in all a quarter of an hour. -
Doctor Ridley said to Master Latimer, “Will you begin to
answer the sermon, or shall I ?” Master Latimer said,
“Begin you first, I pray you.” “I will,” said Master
Ridley.
Then the wicked sermon being ended, Doctor Ridley and
Master Latimer kneeled down upon their knees towards
my lord Williams, of Tame, the vice-chancellor of Oxford,
and divers other commissioners appointed for that purpose,
which sat upon a form thereby. Unto whom Master Ridley
said, “I beseech you, my lord, even for Christ's sake, that
I may speak two or three words.” And whilst my lord bent
his head to the mayor and vice-chancellor, to know, (as it
appeared), whether he might give him leave to speak, the
bailiffs, and Doctor Marshall, vice-chancellor, ran hastily
to him, and with their hands stopped his mouth, and said,
“Master Ridley, if you will revoke your erroneous opinions,
and recant the same, you shall not only have liberty so to
do, but also the benefit of a subject, that is, have your life.”
“ Not otherwise?” said Master Ridley. “No,”, quoth
Doctor Marshall, “therefore, if you will not so do, then
there is no remedy, but you must suffer for your deserts.”
“Well,” quoth Master Ridley, “ so long as the breath is
in my body, I will never deny my Lord Christ, and his
known truth ; God’s will be done in me.” And with that
he rose up, and said with a loud voice, “Well, then, I
commit our cause to Almighty God, which shall indifferently
judge all.” To whose saying Master Latimer added his old
posy, “Well, there is nothing hid but it shall be opened :”
and he said he could answer Smith well enough if he
might be suffered. Incontinently they were commanded
B IS HOP LAT IMER . cIv
to make them ready, which they with all meekness obeyed.
Master Ridley took his gown and his tippet, and gave
them to his brother-in-law, Master Shepside, who all his
time of imprisonment, although he might not be suffered
to come to him, lay there, at his own charges, to provide
him necessaries, which, from time to time, he sent
him by the serjeant that kept him. Some other of his
apparel that was little worth he gave away; others the
bailiffs took. He gave away besides divers other small
things to gentlemen standing by, and divers of them pitifully
weeping ; as to Sir Henry Lee, he gave a new groat, and
to divers of my lord Williams's gentlemen, some napkins,
some nutmegs, and races of ginger, his dial and such other
things as he had about him to every one that stood next
him. Some plucked the points of his hose. Happy was he
that might get a rag of him *.
Master Latimer gave nothing, but very quietly suffered
his keeper to pull off his hose, and other array, which to
look unto was very simple: and being stripped unto his
shroud, he seemed as comely a person to them that were
there present, as one should lightly see; and whereas in his
clothes, he appeared a withered and crooked silly old man,
he now stood, bolt upright, as comely a father as one might
lightly behold.
Then Master Ridley, standing as yet in his truss, said to
his brother, “It were better for me to go in my truss still 7”
º “No ;” quoth his brother, “it will put you to more pain,
and the truss will do a poor man good.” Whereunto
Master Ridley said, “Be it, in the name of God,” and
so unlaced himself. Then, being in his shirt, he held up
his hands, and said, “Oh heavenly Father, I give unto
thee most hearty thanks, for that thou hast called me to be
a professor of thee, even unto death. I beseech thee, Lord
God, take mercy upon this realm of England, and deliver
the same from all her enemies.”
Then the smith took a chain of iron, and brought the
*To such a length did popish malice go that the distribution of these little
memorials was inveighed against as proof of spiritual pride on the part of the
martyr, and of superstition on that of the persons who obtained them,
clvi THE LIFE OF
same about both Doctor Ridley's and Master Latimer's
middles ; and as he was knocking in a staple, Doctor
Ridley took the chain in his hand, and shaked the same,
for it did gird in his belly, and looking aside to the smith,
Said, “Good fellow, knock it in hard : for the flesh will
have its course.” Then his brother did bring him gun-
powder in a bag, and would have tied the same about his
neck. Master Ridley asked what it was. His brother said
gunpowder. “Then,” said he, “I take it to be sent of
God; therefore I will receive it as sent of him. And have
you any,” said he, “ for my brother,” meaning Master
Latimer. “Yea, Sir, that I have,” quoth his brother.
“Then give it unto him,” said he, “betime, lest ye come
too late.” So his brother went and carried of the same
gunpowder unto Master Latimer”. -
In the mean time, Doctor Ridley spake unto my lord
Williams, and said, “My lord, I must be a suitor unto
your lordship in the behalf of divers poor men, and specially
in the cause of my poor sister. I have made a supplication to
the queen’s majesty in their behalfs. I beseech your lord-
ship, for Christ's sake, to be a mean to her grace for them.
My brother here hath the supplication, and will resort to
your lordship to certify you thereof. There is nothing in all
the world that troubleth my conscience, (I praise God) this
only excepted. Whiles I was in the see of London, divers
poor men took leases of me, and agreed with me for the
same. Now I hear say the bishop that now occupieth the
same room, will not allow my grants unto them made, but
contrary unto all law and conscience, hath taken from them
their livings, and will not suffer them to enjoy the same. I
* Even this justifiable mode of shortening the dreadful moments of the
martyrs has been made use of to vilify the character of the sufferers, and to
throw an odium on the cause for which they laid down their lives. Thomas
Dorman, a Romish exile, who had been fellow of All Souls’ College, Oxford,
writing against bishop Jewell, in 1564, says that he witnessed the execution of
Ridley and Latimer, and saw the gunpowder applied to put them out of their
misery, “a practice,” he then adds, with bitter irony, “ that agreed not with
the martyrdom of Polycarp.” Wood calls this inhuman wretch, who after the
lapse of near twenty years, exulted with savage ferocity over the bloody scene
which his eyes had beheld, “a learned and pious man l’—Athen. Oaſon. i. 189.
T; I SHOP LATIMER , clvii
beseech you, my lord, be a mean for them, you shall do a
good deed, and God will reward you.”.”
Then they brought a fagot kindled with fire, and laid
the same down at Doctor Ridley's feet; to whom Master
Latimer spake in this manner: “Be of good comfort,
Master Ridley, and play the man ; we shall this day light
such a candle, by God's grace, in England, as I trust shall
never be put out.”
And so the fire being given unto them, when Doctor
Ridley saw the fire flaming up towards him, he cried with
a wonderful loud voice, In manus tuas, Domine, commendo
spiritum meum : Domine, recipe spiritum meum; and after
repeated this latter part often in English, “Lord, Lord,
receive my spirit.” Master Latimer, crying as vehemently
on the other side, “Oh, Father of Heaven, receive my soul,”
who received the flame, as it were embracing of it. After
that he had stroked his face with his hands, and, as it were,
bathed them a little in the fire, he soon died, as it appeared,
with very little pain, or none. And thus much concerning
the end of this old and blessed servant of God, Master
Latimer, for whose laborious travels, fruitful life, and
constant death, the whole realm hath cause to give great
thanks to Almighty God.
In addition to this account, by Fox, it may be proper to
give that of Austin Bernher, who, there is every reason to
suppose, was present at the martyrdom of his master. “In
the utmost extremity,” says he, “the Lord graciously
assisted him ; for when he stood at the stake, without
Bocardo gate, at Oxford, and the tormentors were about to
set fire upon him, and that most reverend father, Doctor
Ridley, he lifted up his eyes towards heaven, with a most
amiable and comfortable countenance, saying these words:
Fidelis est Deus, qui non sinit nos tentari supra 'd quod
possumus, “God is faithful, which doth not suffer us to be
tempted above our strength ;’ and so afterward, by and by,
shed his blood in the cause of Christ, the which blood ran
*Thus it appears that the dishonesty of Bonner was equal to his cruelty, for a
greater piece of knavery could not well be than that of robbing men of the pro-
perty which they had obtained by purchase from his predecessor, who had a
legal right to grant those leases.
*Á
clviii THE LIFE OF
out of his heart in such abundance, that all those pre-
sent did marvel to see the most part of the blood so to be
gathered to his heart, and with such violence to gush out,
his body being opened by the force of the fire.”
Thus the sufferings of this aged saint, however painful,
were but short and light, when compared with those of his
brother martyr, the relation of whose torments cannot be
read without horror.
“Master Ridley,” says Fox, “by reason of the evil
making of the fire unto him, because the wooden fagots
were laid about the goss, and over high built, the fire burned
first beneath, being kept down by the wood, which, when
he felt, he desired them, for Christ’s sake, to let the fire
come unto him, which, when his brother-in-law heard, but
not well understood, intending to rid him out of his pain,
as one in such sorrow, not well advised what he did, heaped
fagots upon him, so that he clean covered him, which
made the fire more vehement beneath, that it burned clean
all his nether parts, beforeit once touched the upper, and that
made him leap up and down, under the fagots, and often
desire them to let the fire come unto him, saying, ‘ I cannot
burn,” which indeed appeared well ; for after his legs were
consumed, by reason of his struggling through the pain,
whereof he had no release but only his contentation in
God, he shewed that side towards,us clean, shirt and all,
untouched with the flame. Yet, in all this torment, he
forgot not to call unto God, still having in his mouth,
‘Lord, have mercy upon me,’ intermingling this cry,
* Let the fire come unto me, I cannot burn.” In which
pains he laboured, till one of the standers-by, with his bill,
pulled off the fagots above, and where he saw the fire
blaze up, he wrested himself unto that side. And when the
flame touched the gunpowder, he was seen to stir no more,
but turned on the other side, falling down at Master
Latimer's feet; which some said happened by reason that
the chain loosened ; others said that he fell over the chain,
by reason of the poise of his body, and, the weakness of the
mether limbs. Some said, that before he was like to fall
from the stake, he desired them to hold him to it with their
bills. Howsoever it was, surely it moved hundreds to
**
BISHOP LATIMER. - clix
tears in beholding this horrible sight. For I think there
was none, that had not clean exiled all humanity and mercy,
which would not have lamented to behold the fury of the
fire so to rage in their bodies. Signs there were of sorrow
on every side. Some took it grievously to see their deaths,
whose lives they held full dear. Some pitied their persons
that thought their souls had no need thereof. But whoso
considered their preferments in times past, the places of
honour that they had sometime occupied in this common-
wealth, the favour they were in with their princes, and the
opinion of learning they had, could not choose but sorrow
with tears, to see so great dignity, honour, and estimation,
so necessary members sometime accounted, so many godly
virtues, the study of so many years, such excellent learning
to be put into the fire and consumed in one moment.
Well, dead they are, and the reward of this world they
have already. What reward remaineth for them in heaven,
the day of the Lord's glory when he cometh with his saints,
shall shortly I trust declare.”
The dying declaration of Latimer was verified, for the
immolation of him and his fellow martyr, instead of ex-
tinguishing proved the means of spreading the light of the
gospel, both in England and abroad, so that to use the
words of Tertullian, the flames with which they were en-
veloped were to them robes of glory, and the funeral pyre
was their triumphal chariot. - -
One convert we know to have been made by this terrifically
magnificent spectacle, and this was Mr. Julius Palmer, fel-
low of Magdalen College. He had been up to the moment
of the present sacrifice, a most rigid papist, insomuch that in
the late reign he was deprived of his fellowship on account
of his zealous opposition to the reformed liturgy. During
the disputations between the bishops and the popish doc-
tors, he still remained unmoved, but when he saw the
constancy and heard the dying words of the martyrs, his
heart melted, the tears flowed from his eyes, the mist of
prejudice was dispelled, and within a few months after-
Wards he sealed the same truth with his own blood at
the stake.
There is reason to think also that some of the Spanish
clx - THE LIFE OF
ecclesiastics were brought off from popery by their con-
ferences with the English sufferers, and witnessing the
holy fortitude with which they passed through the flames
into everlasting life. It is certain that a number of persons
were burnt alive at Seville by the Inquisition, between the
years 1550 and 1560, for having embraced the Protestant
religion; and a Spanish historian of those times gives this
remarkable account of the defection which he bitterly la-
ments. “Formerly,” says he, “the prisoners who were
brought out of the Inquisition to be burnt, were mean people,
and of a bad race, (meaning Moors and Jews.) But in these
latter days we have seen its prisons, scaffolds, and stakes,
filled with illustrious persons of noble families, and others
who as to all outward appearances, had great advantages
over their neighbours, both in learning and piety. Now
the cause of this was, that our Catholic princes out of the
great affection which they had for Germany, England, and
other countries, sent thither many learned men and preach-
ers, hoping by their eloquence to have converted those that
were in error; but such was their misfortune, that instead
of reaping fruit by that diligence, the preachers who were
thus commissioned to give light to others, returned home
blind themselves*.”
What effect the tragedy acted, by his means, at Oxford,
had upon Cardinal Pole, may be seen in his letter to king -
Philip, where after mentioning the ineffectual attempts
made by father Soto to bring Ridley and Latimer to a re-
cantation, he says that the firmness of the heretics in the
hour of death was not to be wondered at, since it was a
manifest proof that they were reprobates, for they whom
God casts away are always hardened in their impiety.
Such was the charity of this celebrated prelate, who has
been eulogized by many writers, Protestant and Romish,
for his great liberality. Pole is said by some of these his-
torians, whether from ignorance or prejudice, matters not,
to have made use of all his efforts first to prevent, and
afterwards to stop the persecution of the Protestants. No
proof of this mediating spirit has however been adduced,
+ Historia Pontifical. See GEDDES's Miscellaneous Tracts, vol. iii. p. 554,
8vo. 1714.
EISHOP LATIME.R., - clxi
and the whole stream of evidence runs the contrary way.
The language and conduct of the cardinal completely falsify
the eulogium, and fix indelibly upon him the charge of
having caused those fires to be kindled which covered Eng-
land during the last period of the popish rule over her, with
the ashes of the most virtuous of her children.
But it ought not to create surprise that Pole should have
found advocates, when such characters as Bonner and
Gardiner have had their apologists. Of the former it has
been said by a Catholic historian, that he acted according
to the statutes”, which is a manifest untruth, for he began
to persecute the Protestants with the utmost rigour, before
the revival of the repealed laws; and even after their re-
enactment he exceeded the powers which were vested in
him by taking the execution into his own hands and inflict-
ing cruel and illegal punishments.
The same charge justly lies against the crafty Gardiner,
of whom it is said upon the authority of the jesuit Robert
Parsons, that “no one great man in that government was
further off from blood and bloodiness or from cruelty and
revenge, and that he was known to be a most tender-
hearted and mild man in that behalf: insomuch that it
was sometimes, and by some great personages, objected to
him for no small fault, to be ever full of compassion in the
office and charge that he bare; yea to him especially it was
imputed that none of the greatest and most known Pro-
testants in queen Mary’s reign were ever called to account,
or put to trouble for religion't.”
Upon this testimony of an apostate and traitor, who en-
deavoured all that in him lay to make his native country a
province of Spain, we are required to believe, contrary to
the evidence of Gardiner's contemporaries, that this in-
triguing and versatile churchman was a man of compassion
and adverse to persecution. Yet it is a known fact, and
the historian who has quoted Parsons as a voucher for Gar-
diner's amiable character, could not but know it, that with
this ecclesiastic, and with him alone, originated the six
* Dodd's Church History.
t Parsons’s Answer to Sir Francis Hastings, as quoted by Lingard in his recent
History of England, Vol. vii. p. 252. 8vo. 1824.
Vol.I. m
clxii THE LIFE OF
bloody articles in the reign of Henry VIII. by virtue of
which several excellent persons, laity as well as clergy,
were put to death. That the butchery of the two Protes-
tant prelates Ridley and Latimer, to say nothing of Cran-
mer, was the joint deed of Gardiner and Pole there can be no
question, for all the commissioners, first and last, employed
in that infamous business, were the absolute creatures of
the former; and as to the cardinal, stronger proof need not
be required of his co-operation in the persecution than the
language contained in his own letters, where he positively
justifies the punishment of heretics in extreme cases.
But if neither Gardiner nor Pole are to have the blame of
these sanguinary proceedings, upon whom must the op-
probrium be fixed The answer to this is obvious ; for
no single person, nor yet the whole council combined, had
power enough to put the engine of persecution in motion
without the concurrence and direction of these two great
statesmen, of whom one was chancellor and the other legate.
If therefore the iniquity is to be divided, it is plain that no
small portion must fall to the share of the two leading men
in the government, and these were unquestionably the car-
dinal and the bishop of Winchester. But another palliative
for the cruelties that blackened this reign is, it seems to
be found in the “intolerance of the age, when to punish the
professors of erroneous doctrine was maintained as a duty
no less by those who rejected than by those who asserted
the papal authority*.” In granting that the rights of con-
science were not then properly understood, nor the prin-
ciple of religious liberty respected, we are warranted in
demanding from whence did the corruption spring, and
with whom did the maxim of punishing men for their
opinions originate 2 Some of the reformers it must be al-
lowed exercised power, when they gained it, in a very ar-
bitrary manner; but in what school did they learn the les-
son, and whose example did they follow in the practice 7
When they separated from the church of Rome they could
not altogether divest themselves of the narrow sentiments
which they had therein imbibed or relinquish practices
to which they had been so long accustomed. For above six
* Lingard, ut supra.
B I SHOP I, ATIMER. clxiii
centuries had the church of Rome acted upon the assump-
tion that to cut off heretics from social communion and
even to punish them with death, when they were incorri-
gible, was a privilege exclusively belonging to the pope,
for the preservation of unity and obedience. The reformers,
though they did not go so far as their adversaries, yet
thought with them, that the civil magistrate had a right,
and was bound, to punish the fautors of tenets that affected
the fundamental doctrines of religion. .
In this persuasion they thought themselves supported
by the peculiar circumstances and constitution of the He-
brew theocracy, forgetting or not knowing that the polity
to which they looked for rules and examples in all cases
had ceased for ever as a legal establishment, and given
place to another institution of universal extent and per-
petual duration. There was, however, this material dif-
ference between the principle of the Reformers and that of
the Romanists, for the one gave the power of punishing the
maintainers of pestiferous notions to the magistrate alone,
while the others reserved it exclusively as the right of the
pope, and those delegated by him, making the civil officer
nothing better than an executioner. With the one, public
peace and the preservation of religion were the sole object
in granting to the magistrate the exercise of judicial
authority over opinions; but their predecessors reduced
every thing into a state of subserviency to the will of our
sovereign lord the pope, as the living and infallible head
of the church. Thus throughout the whole of the proceed-
ings against the three English prelates, the papal juris-
diction was made the paramount point, and every appeal to
the scripture, or even to the fathers, was treated with con-
temptuous indifference by the dominant party ; with whom
nothing short of implicit submission to the articles pre-
scribed by the pope's delegates, would be received or heard
as the alternative between absolution and condemnation.
Upon the church of Rome, therefore, the stigma still
remains of having made persecution an article of religion,
in asserting an absolute dominion over conscience, and in
exercising the right of putting men to death merely for
their opinions. Though the change of times has abridged
m 2
clxiv THE LIFE OF
the power of the pope, it has not as yet produced a public
disavowal of the tyrannical principle, which for ages kept
the greater part of Christendom in bondage and to support
which myriads of human beings have perished by fire and
sword.
That the same spirit of intolerant bigotry still continues
to be the characteristic of this communion needs no proof,
for every observer may see that while all other christian
societies and churches are united in enlarging the circle of
charity by diffusing the advantages of religious knowledge
among the poor and ignorant, that of Rome endeavours, as
much as possible, to keep all her members in a state of
mental servitude.
That the Romanists should labour to wipe out the stains
which have made popery and persecution synonymous terms,
is not to be discommended ; but that for the purpose of up-
holding their own communion and of asserting its purity,
they should pervert facts and calumniate the characters of
those who chose rather to suffer death than to acknowledge the
papal authority, cannot but excite the indignation of every
candid mind. Yet in this free country, where toleration is
so widely extended, we have seen the verity of our historic
records called in question, and the best of men vilified by
the bigoted advocates of spiritual despotism. One of these
champions of the papacy flatly denies the reality of the
Gunpowder Treason, which all the conspirators and father
Garnet among the rest openly confessed”. Another writer
of the same church, and he too an ecclesiastic, has taken
our national history in hand, manifestly for the purpose of
whitewashing popery and of blackening the reformation.
The undertaking is bold, and the execution displays con-
siderable address: but how impartially the author has acted
will appear from his account of Latimer, who he says “was
called from his retirement and appointed to preach at
St. Paul's Cross. The character of the man, the boldness of
his invectives, his quaint but animated eloquence, were
observed to make a deep impression on the minds of his
hearers: and a pulpit was erected for him in the king's
* See Milner's History of Winchester.
BISHOP LAT IMER. clxv
privy garden, where the young Edward, attended by his
court, listened to sermons of an hour's duration, and ad-
mired what he could not understand, the controversial
superiority of the preacher”.” -
Again we are told that “ as preacher to the infant mo-
narch, Latimer lashed with apparent indifference the vices
of all classes of men; inveighed with intrepidity against
the abuses which already disfigured the new church ; and
painted in the most hideous or most ludicrous colours the
practices of the ancient worship. His eloquence was bold,
and vehement, but poured forth in coarse and sarcastic
language, and seasoned with quaint conceits, low jests and
buffoonery. Such however, as it was, it gratified the taste
of his hearers; and the very boys in the streets as he pro-
ceeded to preach, would follow at his heels exclaiming
“Have at them, father Latimer, have at them.” But it
was his misfortune, as it was that of Ridley, to abandon,
on some occasions, theological for political subjects. Dur-
ing the reign of Edward, he treated in the pulpit, the deli-
cate question of the succession: and pronounced it better
that God should take away the ladies Mary and Elizabeth,
than that by marrying foreign princes, they should en-
danger the existence of the reformed church. The same
zeal probably urged him to similar imprudence in the be-
ginning of Mary's reign, when he was imprisoned by order
of the council, on a charge of sedition't.”
With regard to what is said in the first of these pas-
sages, it is not true that the pulpit in the privy garden at
Westminster was erected solely for Latimer, for other di-
vines preached there in turn. Neither is it true that Ed-
ward listened to controversial subjects which he could not
understand, for Latimer meddled the least with polemical
points of all the preachers of that day. His sermons were
wholly levelled at the prevailing corruptions, and the his-
torian himself has elsewhere acknowledged that the man-
ners of the English nobility and gentry were of a descrip-
tion that fully called for such a homest monitor, who spared
neither high nor low, but laid open the depravity of all
* Lingard’s History of England, vol. vii. 8vo. p. 33.
t Ibid., p. 270, 271.
clxvi THE LIFE OF
ranks, not merely with apparent but apostolic zeal and
sincerity. - -
The wit of Latimer is admitted, and he undoubtedly in-
troduced it pretty freely into the pulpit, but not in the form
of low jest or buffoonery, regard being had at least to the
taste of the age. Every story told by him had a point of
instruction, and therefore could not be considered as a
mere stroke of humour. His anecdotes were not only ad-
mirably suited to the subject, but were well calculated to
make an impression upon minds little accustomed to formal
reasoning, or to an examination of the scriptures, with
which indeed few at that time were acquainted. The preach-
ing of Latimer was entirely of a practical nature, and few,
if any, have exceeded him in dissecting the human heart
and laying open its secret springs of evil. This he did with
such plainness, pungency, and pathos, that none but those
who were lifted up with pride or sunk in depravity ever de-
parted from his sermons without a humbling sense of their
infirmity. The effect of his powerful exhortation to resti-
tution was witnessed in the repentance of John Bradford:
and that excellent scholar Sir John Cheke, instead of being
offended with what has been called quaint buffoonery, said
to Latimer, “I have an ear for other divines, but I have
a heart for you.” But it is alleged that this excellent man
on some occasions abandoned theology for politics, whence
it is inferred that something of the same sort must have oc-
curred at the beginning of the reign of Mary. To support
this charitable surmise, the reader is told that Latimer was
sent to the Tower on a charge of sedition, -
It is the duty of a honest historian to relate facts as they
were, and to give his authorities for what he tells, more
especially where character is concerned. Now the truth
is that Latimer never was charged with sedition or with
any thing obnoxious to the government of Mary in his
preaching, for if he had, the evidence would have appeared.
The minute of the council however is decisive, for there
it is stated “ that he appeared before the lordes and for his
sedicyous demeanor was committed to the Towre.”. It is
evident therefore the old bishop was sent to the Tower for
the freedom of his language before the council, and not for
BIs Hop LATIMER. - clxvii
his conduct elsewhere. Between sedition and seditious de-
meanor, there is a wide difference, the one being a positive
crime against the state, the other irreverent behaviour to
particular authorities. Had Latimer been guilty of the
former offence, his enemies, particularly Gardiner, who
had been laying snares to entrap him all his life, would not
fail to have taken advantage of it in prosecuting him upon
so serious a charge, instead of proceeding against him for
heresy. -
But after all, it seems that this celebrated preacher must
have transgressed the laws in some manner or other, because
he justified the attainder of the lord admiral Seymour, and
expressed a hope that if either of the two princesses
married a papist she might not come to the succession.
On the first part enough has already been said, and he must
be a hardy writer, who at this day will enter upon a vindi-
cation of Seymour's character. With regard to the latter, the
language used by Latimer was merely deprecatory of an
event which he, and every honest protestant, had reason to
dread. .
Now in fict, no man of his order was freer from a se-
ditious spirit than this admirable man, as is evident from
his sermons, throughout which the duty of obedience to the
government is inculcated in the strongest language, and
without the least limitation. He carried the principle
indeed so far as to think himself bound to attend the
council, when he had an opportunity of escaping, though
he knew that in obeying the summons he should assuredly
be transferred to prison and the stake. -
The character of Latimer for singleness of heart, and for
a total disregard of every thing but what he considered the
obligations of conscience, was so eminently bright, that
the attempt to depreciate it by covert insinuations and low.
reflections can only bring disgrace upon the spirit of bigotry
in which they arose.
Sincerity was the predominant feature of his mind, and
it shone through all his conduct, as well when he was a
zealous papist, as when he became an intrepid preacher of
the gospel, in the face of his enemies, who were seeking his
destruction on every side. When he became a bishop his
clxviii THE LIFE OF
honesty appeared in the freedom with which he treated the
abuses of his order before the convocation ; and of his dis-
interestedness he gave two proofs; one in submitting to
deprivation and six years' imprisonment, rather than sub-
scribe the six sanguinary articles, and the other in refusing
to accept any preferment when Edward came to the throne.
To crown all, how did Latimer tower above his indignant
persecutors in the two conflicts at Oxford, where, though
loaded with opprobrious epithets, he preserved the equa-
nimity of his temper unmoved, nor could all the artifices of
the popish advocates drag him into a disputation, the object
of which, on their side, he knew to be victory and not
truth ! What Mr. Addison, therefore, has said in regard to
his conduct on this occasion, though just, is in a slight
point incorrect. “This venerable old man,” says that
elegant writer, “knowing how his abilities were impaired
by age, and that it was impossible for him to recollect all
those reasons which had directed him in the choice of his re-
ligion, left his companions, who were in the full possession
of their parts and learning, to baffle and confound their
antagonists by the force of reason. As for himself he only
repeated to his adversaries the articles in which he firmly
believed, and in the profession of which he was determined
to die.”
The bishop certainly complained of his deficiency of me-
mory, and of his incapacity to enter into a regular dispute ;
but he assigned this unanswerable reason for it, that he
had only the bare walls for his library, and had been kept
in prison without book, or pen and ink. This, as he said,
was like taking a man from the stocks, where he had lain
all night, and setting him to fight with one in full strength
and agility. -
Now let us compare the conduct of this heroic saint with
that of his implacable foe, bishop Gardiner, who pandered
in every thing to the vicious propensities of his master, and
though a rooted papist in reality, scrupled not to write a
book against the supremacy of the pope. When, in the next
reign, he lost his bishopric, which he would have retained
by his compliances, if he could, he exerted his utmost en-
deavours to embroil the kingdom in a civil war, and took
B I SHO P L A TIMER. clxix
an active, though secret part, in all the political intrigues,
that had for their object the overthrow of the protestant
establishment. How he deported himself, when he united
in his own person the highest civil preferment with his
bishopric of Winchester, our annals sufficiently shew. La-
timer knew the man, and was well aware of what he had to
expect from him, in the event of his ascending again to
authority. He was not mistaken : Gardiner stopped not
short till he brought Latimer, old and poor as he was, with
his friend Ridley, to the stake; but in less than a month
afterwards the vindictive and proud prelate expired with
this doleful expression, Erravi cum Petro, at non flewi cum
Petro ! “I have sinned with Peter, but have not wept with
Peter.” -
. Something now remains to be said of Latimer, as a theo-
logian, in which character his merits have certainly been
considerably undervalued. Though not so extensively read
as Cranmer or Ridley, he was well acquainted with the
fathers and school divines, while in scriptural knowledge he
evidently appears to have had few superiors in his day, for
the essential purposes of practical instruction. His ex-
positions are extremely judicious, and his discourses on the
Lord's Prayer, in particular, may be pointed out as an ad-
mirable body of hortatory divinity, upon a formulary more
familiar, it is to be feared, than understood.
The doctrinal sentiments of Latimer are so explicitly
stated in his sermons, as well as in the first book of ho-
milies, in the composition of which he had no small share,
that it might seem unnecessary to discuss the subject. As,
however, the question hath often been much agitated,
whether our early reformers, and Latimer among the rest,
were Calvinistically inclined in the mysterious article of the
extent of man's redemption; it mºy be right to give his own
words, which are decisive of his belief in universal grace.
Latimer taught, that as all mankind became subject to wrath
by the fall of Adam; so the sacrifice offered by Christ upon
the cross was a propitiation for the sins of the whole
world. He carried this persuasion so far as to say, that
“ Christ shed as much blood for Judas as he did for Peter;
Peter believed it, and therefore was saved ; Judas did not
Vol. I. In
clxx THE LIFE OF
believe, and therefore he was damned ; the fault being in
him only, and in nobody else.” Notwithstanding this ex-
plicit declaration for the universality of Christ's atonement,
a modern Calvinist of great ability has endeavoured to
pervert it, by a gloss which reflects more honour upon his
ingenuity than his candour. After quoting the passage
respecting Judas, the late Mr. Toplady says, “ Not that
Christ actually died for Judas (whose death was prior to
that of Christ himself), but that the Mediator's blood was
as much sufficient (so infinite was its value) to have re-
deemed even Judas, as to have redeemed any other person,
had it been shed for that purpose.” Now Latimer made no
such subtle distinction, he says positively, that Christ ac-
tually did die for Judas, but that Judas by rejecting that
blood of atonement which was shed for him, thereby sealed
his own eternal condemnation.
On the awful doctrine of the divine decrees, the opinion
of Latimer was equally clear. “We need not,” says he,
“ go about to trouble ourselves with curious questions of
the predestination of God, but let us rather endeavour
ourselves that we may be in Christ, for when we be in him,
then are we well, and then we may be sure that we are or-
dained to eternal life. But you will say, how shall I know that
I am in the book of life? How shall I prove myself so elected
of God to everlasting life 2 I answer, first, we may know
that we be one time in the book, and another time come out
again, as appeareth by David, which was written in the
book of life: but when he sinned, he at the same time was
out of the book of the favour of God, until he had repented,
and was sorry for his faults. So we may be in the book
one time, and afterwards, when we forget God and his
word, and do wickedly, we come out of the book, that is,
out of Christ.” **
:
But though Latimer and Calvin differed totally in what
were subsequently called the quinquarticular articles, the
two reformers agreed in one point of another description,
and that was the actual descent of the soul of Christ into the
place of torment, for the purpose of completing our re-
demption, by enduring the sufferings due to our original
and actual transgressions.
YB I SH O P L A TIMER , clxxi
This fearful position, however, the English divine ad-
vanced with a more cautious reserve than Calvin, who was
but too apt to dogmatize on doubtful subjects, and to be
most peremptory where scripture is silent.
As a preacher, Latimer obtained an extraordinary degree
of popularity, and he well deserved it, by the use which he
made of his talents and influence. He spoke from the
heart, and though his eloquence was of the most fervid
character, it was totally free from rant and enthusiasm. He
never meddled with mystical subjects, nor made use of lan-
guage, unintelligible to ordinary understandings.
His eloquence was perfectly evangelical, and constantly
tended to the personal improvement of his hearers; not to
excite their wonder and admiration.
If he occasionally intermingled strokes of pleasantry with
severe dehortation and grave arguments, it was to expose
vice, and shame delinquents, without any respect of per-
sons: and the most caustic of his discourses were those
which he delivered in the presence of corrupt judges,
rapacious courtiers, and negligent prelates.
To sum up his character in a few words ; profession and
practice, zeal and holiness, distinguished him through the
whole course of his long, active, and well-tried life. For
many years did his light shine with undiminished lustre, in
the midst of a crooked and perverse generation, and the
termination of his course was, as the setting of the sun,
“full of immortality.”
S E R M O N S.
THE FIRST
MASTER HUGH LATIMER’s TWO SERMONS
OF THE CAR D,
Preached at Cambridge, in Advent, about the year 1529.
JOHN i, 19.
And this is the record of John, when the Jews sent Priests and Levites from
Jerusalem, to ask him, Who art thou ?
TU QUIS ESP Which words are as much as to say in
English, “Who art thou?” These be the words of the
Pharisees, which were sent by the Jews unto St. John Bap-
tist in the wilderness, to have knowledge of him, who he
was ; which words they spake unto him of an evil intent,
thinking that he would have taken on him to be Christ, and
so they would have had him done of their good wills, be-
cause they knew that he was more carnal, and given to their
laws, than Christ indeed should be, as they perceived by
their old prophecies: and also, because they marvelled much
of his great doctrine, preaching and baptizing, they were in
doubt whether he was Christ or not: wherefore they said unto
him, “Who art thou?” Then answered St. John, and con-
fessed that he was not Christ. -
Now here is to be noted, the great and prudent answer of
St. John Baptist unto the Pharisees, that when they required
of him who he was, he would not directly answer of himself,
what he was himself, but he said he was not Christ: by the
which saying he thought to put the Jews and Pharisees out
of their false opinion, and belief towards him, in that they
would have had him to exercise the office of Christ, and so
declared farther unto them of Christ, saying, “ There standeth
Vol. I. B
2 THE FIRST SERM ON
one among you, whom ye know not; he it is who coming after
me, is preferred before me, whose shoes' latchet I am not worthy
to unloose.” By this you may perceive that St. John spake
much in the laud and praise of Christ his master, profess-
ing himself to be in no wise like unto him. So likewise.it.
shall be necessary unto all men and women of this world,
not to ascribe unto themselves any goodness of themselves,
but all unto our Lord God, as shall appear hereafter, when
this question aforesaid, “Who art thou?” shall be moved
unto them: not as the Pharisees did unto St. John, of an
evil purpose, but of a good and simple mind, as may ap-
pear hereafter. -
Now then, according to the preacher's mind, let every
man and woman, of a good and simple mind, contrary to
the Pharisees intent, ask this question, “Who art thou?”
This question must be moved to themselves, what they be of
themselves, on this fashion, What art thou of thy only and
natural generation between father and mother, when thou
camest into this world? What substance, what virtue, what
goodness art thou of by thyself? Which question if thou
rehearse oftentimes unto thyself, thou shalt well perceive and
understand, how thou shalt make answer unto it: which must
be made on this wise; I am of myself, and by myself, coming
from my natural father and mother, the child of the ire
and indignation of God, and the true inheritor of hell, a
lump of sin, and working nothing of myself, but all towards
herſ, except I have better help of another, than I have of
myself. .
Now we may see in what state we enter into this world,
that we be of ourselves the true and just inheritors of hell,
the children of the ire and indignation of Christ, working all
towards hell, whereby we deserve of ourselves perpetual dām-
nation, by the right judgment of God, and the true claim of
ourselves: which unthrifty state that we be born unto is
come unto us for our own deserts, and proveth well this en-
sample following. -
Let it be admitted for the probation of this, that it might
please the king's grace mow being, to accept into his favour
a mean man, of simple degree and birth, not born to any
possession; whom the king's grace favoureth, not because


OF THE CARD, 3
this person hath of himself deserved any such favours, but
that the king casteth his favour unto him of his own mere
motion and fancy: and because the king's grace will more
declare his favour unto him, he giveth unto this said man a
thousand pounds in lands, to him and to his heirs, on this con-
dition, that he shall take upon him to be the chief captain and
defender of his town of Calais, and to be true and faithful to
him in the custody of the same, against the Frenchmen
specially, above all other enemies*. . . . .
This man taketh on him this charge, promising his fidelity
thereunto. It chanceth in process of time, that by the singular
acquaintance and frequent familiarity of this Captain with the
Frenchmen, the Frenchmen give unto the said captain of
Calais a great sum of money, so that he will be content and
agreeable, that they may enter into the said town of Calais
by force of arms, and so thereby possess the same unto the
crown of France; upon this agreement the Frenchmen do.
invade the said town of Calais, alonely by the negligence of
this captain. - - - - -
Now the king's grace hearing of this invasion, cometh
with a great puissance to defend this his said town, and so
by good policy of war overcometh the said Frenchmen, and
entereth again into his town of Calais. Then he being de-
sirous to know how these enemies of his came thither, he
maketh profound search and inquiry, by whom this treason
was conspired; by this search it was known and found his
own captain to be the author and beginner of the betraying
of it. The king, seeing the great infidelity of this person,
dischargeth this man of his office, and taketh from him and
his heirs this thousand pounds possessions. Think you not
that the king doth use justice unto him, and all his poste-
rity and heirs? Yes, truly : the said captain cannot deny
himself, but that he had true justice, considering how un-
faithfully he behaved himself to his prince, contrary to his
own fidelity and promise: so likewise it was of our first fa-
ther Adam. He had given unto him the spirit and science
of knowledge, to work all goodness therewith ; this said spirit
+ Calais was in the possession of the English from 1346, when it was taken by &
Edward III, to 1558, when its surrender to the French broke the heart o
Queen Mary, -
B 2
4 THE FIRST SERM ON
ra-
$**
was not given alonely unto him, but unto all his heirs and
posterity. He had also delivered him, the town of Calais,
that is to say, Paradise in earth, the most strong and fairest
town in the world, to be in his custody: he nevertheless by
the instigation of these Frenchmen, that is to say, the temp-
tation of the fiend, did obey unto their desire, and so he
brake his promise and fidelity, the commandment of the
everlasting king his master, in eating of the apple by him
*nhibited.
Now then, the king seeing this great treason in his captain,
deposed him of the thousand pounds of possessions, that is to
say, of everlasting life in glory, and all his heirs and posterity:
for likewise as he had the spirit of science and knowledge, for
him and his heirs; so in like manner when he lost the same,
his heirs lost it also by him, and in him. So now, this ensample
proveth, that by our father Adam we had once in him the very
inheritance of everlasting joy; and by him and in him again
we lost the same. -
The heirs of the captain of Calais could not by any man-
ner of claim ask of the king the right and title of their fa-
ther, in the thousand pounds possessions, by reason the
king might answer, and say unto them, that although their
father deserved not of himself to enjoy so great possessions,
yet he deserved by himself to lose them, and greater, com-
mitting so high treason, as he did, against his prince's com-
mandments; whereby he had no wrong to lose his title, but
was unworthy to have the same, and had therein true jus-
tice; let not you think that be his heirs, that if he had jus-
tice to lose his possessions, you have wrong to lose the
same: In the same manner it may be answered unto all
men and women now in being, that if our father Adam had
true justice to be excluded from his possession of everlast-
ing glory in paradise, let us not think the contrary that be
his heirs, but that we have no wrong in losing also the same;
yea, we have true justice and right. Then in what miser-
able state be we, that of the right and just title of our own
deserts have lost the everlasting joy, and claim of ourselves
to be true inheritors of hell. For he that committeth deadly
sin willingly, bindeth himself to be inheritor of everlasting
pain: and so did our forefather Adam willingly eat of the
OF fil E CARD. ;
apple forbidden. Wherefore he was cast out of the ever-
lasting joy of paradise, into this corrupt world, amongst all
vileness, whereby of himself he was not worthy to do any
thing laudable and pleasant to God, evermore bound to cor-
rupt affections, and beastly appetites, transformed into the
uncleanest and variablest nature that was made under hea-
ven ; of whose seed and disposition all the world is lineally
descended, insomuch that this evil nature is so diffused and
shed from one into another, that at this day there is no man
or woman living, that can of themselves wash away their abo-
minable vileness; and so we must needs grant of ourselves to
be in like displeasure unto God, as our father Adam was; by
reason hereof, as I said, we be of ourselves the very children
of the indignation and vengeance of God, the true inheritors
of hell, and working all towards hell, which is the answer to
this question, made to every man and woman by themselves,
“Who art thou ?”
And now, the world standing in this damnable state,
cometh in the incarnation of Christ; the Father in heaven
perceiving the frail nature of man, that he by himself and
of himself could do nothing for himself, by his prudent wis-
dom sent down the second person in the Trinity, his son
Jesus Christ, to declare unto mail his pleasure and com-
mandment: and so at the Father's will Christ took on him
human nature, being willing to deliver man out of this
miserable way, and was content to suffer cruel passion in
shedding his blood for all mankind, and so left behind for
our safeguard laws and ordinances, to keep us always in
the right path unto everlasting life, as the evangelies, the
sacraments, the commandments, and -so forth : which if
we do keep and observe according to our profession, we
shall answer better to this question. “ Who art thou?”
than we did before : for before thou didst enter into the
sacrament of baptism thou wert but a natural man, a na-
tural woman; as I might say, a man, a woman. But after
thou takest on thee Christ's religion, thou hast a longer
name: for then thou art a Christian man, a Christian
woman. Now then, seeing thou art a Christian man,
what shall be the answer of this question, “Who art
thou?”
6 T III. FIRST SERM ON
The answer of this question is, when I ask it unto my-1
self, I must say that I am a Christian man, a Christian
woman, a child of everlasting joy, through the merits of
the bitter passion of Christ. This is a joyful answer. Here
we may see how much we be bound, and indebted unto
God, that hath revived us from death to life, and saved us
that were damned: which great benefit we cannot well con-
sider, unless we do remember what we were of ourselves
before we meddled with him or his laws: and the more we
know our feeble nature, and set less by it, the more we
shall conceive and know in our hearts what God hath done
for us; and the more that we know what God hath done
for us, the less we shall set by ourselves; and the more we
shall love and please God, so that in no condition we shall.
either know ourselves or God, except we do utterly confess
ourselves to be mere vileness and corruption. Well, now it is
come to this point, that we be Christian men, Christian women;
I pray you what doth Christ require of a Christian man, or of
a Christian woman P Christ requireth nothing else of a Chris-
tian man or woman, but that he will observe his rule. For
likewise as he is a good Augustine Friar that keepeth well
St. Augustine's rule, so he is a good Christian man that keepeth
well Christ's rule.
Now then, what is Christ's rule 2 Christ's rule consisteth in
many things, as in the commandments, and the works of
mercy and so forth. And because I cannot declare Christ's
rule unto you at one time, as it ought to be done, I will apply
myself according to your custom at this time of Christmas; I
will as I said, declare unto you Christ's rule, but that shall be
in Christ's cards*. And where you are wont to celebrate
Christmas in playing at cards, I intend with God's grace to
deal unto you Christ's cards, wherein you shall perceive Christ's
rule. The game that we will play at shall be the triumph,
* Dr. Fuller, in his “Ilistory of the University of Cambridge,” says, “I
remember in my time a country minister preached at St. Mary's: his text Rom.
xii. 3. ‘As God hath dealt to every one the measure of faith.” In a fond
imitation of Latimer's Card Sermon, he prosecuted the metaphor of dealing;
that men should play above board; that is, avoid all dissembling; not pocket
cards, but improve their gifts and graces; follow suit, wear the surplice and
conform to ceremonies; all which produced nothing but laughter in th
audience.”
i
OF THE CAR. D. 7
(or trump) which if it be well played at, he that dealeth shall
win; the players shall likewise win, and the standers and lookers
upon shall do the same; insomuch that there is no man that
is willing to play at this triumph with these cards, but they shall
be all winners, and no losers. - s -
Let therefore every Christian man and woman play at
these cards; that they may have and obtain the triumph; you
must mark also that the triumph must apply to fetch home
unto him all the other cards, whatsoever suit they be of Now
then take ye this first card, which must appear and be shewed
unto you as followeth. You have heard what was spoken
to men of the old law, “Thou shalt not kill; whosoever
shall kill, shall be in danger of judgment, and whosoever
shall say unto his neighbour Racha, that is to say, brainless,
or any other like word of rebuking, shall be in danger of a
council, and whosoever shall say unto his neighbour, fool,
shall be in danger of hell-fire.” This card was made and spoken
by Christ, as appeareth in the 5th chapter of St. Matthew.
Now it must be noted, that whosoever shall play with this
card, must first before they play with it, know the strength
and virtue of the same; wherefore you must well note and
mark terms how they be spoken, and to what purpose: let us
therefore read it once or twice, that we may be the better ac-
quainted with it.
Now behold and see, this card is divided into four parts:
the first part is one of the commandments that was given unto
Moses in the old law, before the coming of Christ, which com-
mandment we of the new law be bound to observe and keep,
and it is one of our commandments. The other three parts
spoken by Christ, be nothing else but expositions unto the first
part of this commandment: for in very effect of all these four
parts be but one commandment, that is to say, “Thou shalt
not kill:” yet, nevertheless, the three last parts do shew unto
thee how many ways thou mayst kill thy neighbour contrary
to this commandment: yet for all Christ's expositions, in the
three last parts of this card, the terms be not open enough to
thee that thou dost read and hear them spoken. No doubt the
Jews understood well enough when he spake unto them the
three last sentences: wherefore seeing that these terms were
natural terms of the Jews, it shall be necessary to expound
8 THE FIRST SERMON
them, and compare them unto some like terms of our matural
speech, that we in like manner may understand Christ as well
as the Jews did. We will begin first with the first part of this
card, and then after with the other three parts; you must
therefore understand that the Jews and the Pharisees of the
old law, to whom this first part, this commandment, “Thou
shalt not kill,” was spoken, thought it sufficient and enough for
their discharge not to kill with any manner of material weapon,
as sword, dagger, or with any such weapon, and they thought
it no great fault whatsoever they said or did by their neighbours
so that they did not harm or meddle with their corporal bodies,
which was a false opinion in them, as prove well the three last
other sentences following the first part of this card.
Now as touching the three other sentences, you must note or
take heed what difference there is between these three manner
of offences: to be angry with your neighbour: to call your
neighbour brainless, or any such word of disdain: or to call
your neighbour fool. Whether these three manner of offences
be of themselves more grievous one than the other, it is to be
opened unto you. Truly, as they be of themselves divers.
offences, so they kill diversely one more than the other, as you
shall perceive by the first of these three, and so forth: a man
which conceiveth against his neighbour or brother, ire, or wrath
in his mind, by some manner of occasion given unto him,
although he be angry in his mind against his said neighbour,
he will, peradventure, express his ire by no manner of sign,
either in word or deed: yet nevertheless he offendeth against
God, and breaketh this commandment in killing his own soul,
and is therefore in danger of judgment. -
Now to the second part of these three; that man that is
moved with ire against his neighbour, and in his ire calleth
his neighbour brainless, or some other like word of dis-
pleasure, as a man might say in a fury, “I shall handle
thee well enough,” which words and countenances do more
represent and declare ire to be in this man, than in him that
was but angry, and spake no manner of word, nor shewed any
countenance to declare his ire : wherefore as he that so de-
clareth his ire either by word or countenance, offendeth more
against God, so he both killeth his own soul, and doth what
in him is to kill his neighbour's soul in moving him unto ire,
OF THE CARD , 9
wherein he is faulty himself, and so this man is in danger of a
council. - -
Now to the third offence, and last of these three; that man
that calleth his neighbour fool, doth more declare his angry
mind toward him, than he that calleth his neighbour but brain-
less, or any such words moving ire: for to call a man fool, that
word representeth more envy in a man, than brainless doth. .
Wherefore he doth most offend, because he doth most earnestly
with such words express his ire, and so he is in danger of hell-
fire: wherefore you may understand now these three parts of
this card to be three offences, and that one is more grievous to
God than the other, and that one killeth more the soul of man
than the other. -
Now, peradventure, there be some that will marvel that
Christ did not declare his commandment by some greater faults
of ire, than by these which seem but small faults, as to be
angry and speak nothing of it, to declare it, and to call a man
brainless, and to call his neighbour fool; truly these be the
smallest, and the least faults that belongeth to ire, or to
killing in ire. Therefore beware how you offend in any kind
of ire : seeing that the smallest be damnable to offend in, see
that you offend not in the greatest. For Christ thought,
if he might bring you from the smallest manner of faults,
and give you warning to avoid the least, he reckoned you
would not offend in the greatest and worst, as to call your
neighbour thief, whore-son, whore, drab, and so forth, into
more blasphemous names, which offences must needs have
punishment in hell, as appeareth by these three terms, judg-
ment, council, and hell-fire; these three terms do signify
nothing else but three divers punishments in hell, accord-
ing to the offences: judgment is less in degree than council,
therefore it signifieth a lesser pain in hell, and it is ordained
for him that is angry in his mind with his neighbour, and
doth express his malice neither by word nor countenance:
council is a less degree in hell than hell-fire, and is a greater
degree in hell than judgment; and it is ordained for him
that calleth his neighbour brainless, or any such word that
declareth his ire and malice : wherefore it is more pain
than judgment. Hell-fire is more pain in hell than council
or judgment, and it is ordained for him that calleth his
1() THE FIRST SERMON
- neighbour fool; he declareth more his malice, in that it
is an earnest word of ire. Wherefore hell-fire is ap-
pointed for it, that is, the most pain of the three punish-
ments. - - -
Now you have heard that to these divers offences of ire
and killing, be appointed punishments according to their
degrees: for look as the offence is, so shall the pain be : if the
offence be great, the punishment shall be accordingly; if it be
less, there shall be less pain for it. I would not now that you
should think because that here are but three degrees of
punishment spoken of, that there be no more in hell: no
doubt Christ spake of no more here but of these three degrees
of punishments, thinking they were sufficient enough for
example, whereby we might understand that there be as
divers and many pains as there be offences; and so by these
three offences, and these three punishments, all other offences
and punishments may be compared with each other: yet I
would satisfy your minds farther in these three terms of judg-
ment, council, and hell-fire. Where you might say, what was
the cause that Christ declared more the pains of hell by these
terms, than by any other terms ? I told you before he knew
well to whom he spake them ; these terms were natural, and
known well among the Jews and the Pharisees. Wherefore
Christ taught them with their own terms, to the intent they
might understand the better his doctrine: and these terms
may be likened unto three terms which we have common and
usual amongst us, that is to say, the sessions of inquirance, or
inquest; the sessions of deliverance and the execution day:
sessions of inquirance is like unto judgment; for when ses-
sions of inquiry is, then the judges cause twelve men to give
verdict of the felon's crime, whereby he shall be judged to be
indicted: sessions of deliverance is much like council; for at
sessions of deliverance, the judges go among themselves to
counsel, to determine sentence against the felon. Execution
day is to be compared unto hell-fire; for the Jews had amongst
themselves a place of execution, named hell-fire; and surely
when a man goeth to his death, it is the greatest pain in this
world: wherefore you may see that there are degrees in these
our terms, as there be in those terms. These evil-disposed
affections and sensualities in us are always contrary to the rule
OF THE CAR. D. I l
of our salvation. What shall we do now or imagine to thrust
down these Turks, and to subdue them P It is a great igno-
miny and shame for a Christian man to be bound and subject
unto a Turk: may, it shall not be so, we will first cast a trump
in their way, and play with them at cards who shall have the
better, let us play therefore on this fashion with this card.
Whensoever it shall happen these foul passions and Turks to
rise in our stomachs against our brother, or neighbour, either
for unkind words, injuries, or wrongs, which they have done
unto us, contrary unto our mind, straightways let us call unto
our remembrance, and speak this question unto ourselves,
i Á' Who art thou?” The answer is, I am a Christian man. Then
*. we must say to ourselves, “What requireth Christ of
a Christian man * Now turn up your trump, your heart
(hearts is trump, as I said before) and cast your trump, your
heart, on this card, and upon this card you shall learn what
Christ requireth of a Christian man, not to be angry, nor
moved to ire against his neighbour, in mind, countenance, nor
otherways; by word or deed. Then take up this card with
your heart, and lay them together: that done, you have won
the game of the Turk, whereby you have defaced and over-
come by true and lawful play ; but, alas, for pity, the Rhodes
are won and overcome by these false Turks, the strong castle
faith is decayed, so that I fear it is almost impossible to win it
again. -
The great occasion of the loss of this Rhodes is by reason
that Christian men do so daily kill their own nation, that the
very true number of Christianity is decayed; which murder
and killing one of another, is increased especially two ways, to
the utter undoing of Christendom, that is to say, by ensample
and silence. He by ensample as thus: when the father, the
mother, the lord, the lady, the master, the dame, be themselves
overcome with these Turks, they be continual swearers, adul-
terers, disposers to malice, never in patience, and so forsooth in
all other vices; think you not when the father, the mother, the
master, the dame, be disposed unto vice or impatience, but that
their children and servants shall incline and be disposed to the
same. No doubt, as the child shall take disposition natural
of his father and mother, so shall the servants apply unto the
vices of their masters and dames; if the heads be false in their

12 THE FIRST SERMON
faculties and crafts, it is no marvel if the children, servants,
and apprentices do joy therein. This is a great and shameful
manner of killing Christian men, that the fathers, the mothers,
the masters, and the dames, shall not alonely kill themselves,
but all theirs, and all that belongeth unto them, and so this
way is a great number of Christian lineage murdered and
spoiled. - The second manner of killing is silence. By silence
also is a great number of Christian men slain, which is on this
fashion: although that the father and mother, master and
dame, of themselves be well disposed to live according to the
law of God, yet they may kill their children and servants in
suffering them to do evil before their own faces, and do not use
due correction according unto their offences; the master seeth
his servant or apprentice take more of his neighbour than
the king's laws, or the order of his faculty doth admit him,
or he suffered him to take more of his neighbour than he
himself would be content to pay if he were in like condition:
thus doing, I say, such men kill wittingly their children
and servants, and shall go to hell for so doing; but also
their fathers and mothers, masters and dames, shall bear
them company for so suffering. Wherefore I exhort all
true Christian men and women to give good example unto
your children and servants, and suffer not them by silence
to offend : every man must be in his own house, according
to St. Augustine's mind, a bishop, not alonely giving good
example, but teach according to it, rebuke and punish vice,
not suffering your children and servants to forget the laws
of God: you ought to see them have their belief, to know
the commandments of God, to keep their holy days, not to
lose their time in idleness, if they do so, you shall all suffer
pain for it, if God be true of his saying, as there is no doubt
thereof: and so you may perceive that there be many one
that break this card, “Thou shalt not kill,” and playeth
therewith oftentimes at the blind trump, whereby they be
no winners, but great losers; but who be they now-a-days
that can clear themselves of these manifest murders used
to their children and servants I think not the contrary,
but that many have these two ways slain their own children
unto their damnation, were not the great mercy of God ready
to help them when they repent thereof. .'
*
of THE CARD. 13
Wherefore considering that we be so prone and ready to
continue in sin, let us cast down ourselves with Mary Mag-
dalen, and the more we bow down with her towards Christ's
feet, the more we shall be afraid to rise again in sin, and
the more we know and submit ourselves, the more we shall
be forgiven, and the less we know and submit ourselves, the
less we shall be forgiven, as appeareth by this example
following. - -
Christ when he was in the world amongst the Jews and
Pharisees, there was a great Pharisee whose name was
Simon: this Pharisee desired Christ on a time to dine with
him, thinking in himself that he was able and worthy to give
Christ a dinner: Christ refused not his dinner, but came
unto him. In time of their dinner it chanced there came
into the house a great and a common sinner, named Mary
Magdalen. As soon as she perceived Christ, she cast her-
self down, and called unto her remembrance what she was
of herself, and how greatly she had offended God, whereby
she conceived in Christ great love, and so came near unto
him, and washed his feet with her tears, and shed upon his
head precious ointment, thinking that by him she should
be delivered from her sins; this great and proud Pharisee
seeing that Christ did accept her oblation in the best part,
had great indignation against this woman, and said to him-
self, If this man Christ were a holy prophet, as he is taken
for, he would not suffer this sinner to come so nigh him.
Christ understanding the naughty mind of this Pharisee,
said to him : Simon, I have somewhat to say, unto thee;
Say what thou pleasest, quoth the Pharisee. Then saith
Christ, “I pray thee tell me this: If there be a man to
whom is owing twenty pounds by one, and forty by another,
this man to whom this money is owing, perceiveth these
two men be not able to pay him, he forgiveth them both.
Which of these two debtors ought to love this man most?”
The Pharisee said, “that man ought to love him best that
hath most forgiven him:” Likewise said Christ, “it is by this
woman. She hath loved me most, therefore most is forgiven
her, she hath known her sins most, whereby she hath most
loved me; and thou hast least loved me, because thou hast
least known thy sins: therefore because thou hast least
14 THE FIRST SERM ON OF THE CARD.
**
known thine offences, thou art least forgiven.” So this
proud Pharisee had an answer to allay his pride; and think
you not, but that there be amongst us a great number of these
proud Pharisees, which think themselves worthy to bid Christ
to dinner, which shall perk and presume to sit by Christ in
the church, and have disdain of this poor woman Magdalen,
their poor neighbour, with an high, disdainous and solemn
countenance, and being always desirous to climb highest in the
church, reckoning their selves more worthy to sit there than
another, I fear me, poor Magdalen, under the board, and in
the belfry, hath more forgiven of Christ than they have; for
it is like that these Pharisees do less know themselves and their
offences, whereby they less love God, and so they be less
forgiven. e
I would to God we would follow this ensample, and be
like unto Magdalen. I doubt not but we be all Magdalens
in falling into sin, and in offending: but we be not again
Magdalens in knowing ourselves, and in rising from sin.
If we be true Magdalens, we should be as willing to forsake
our sin, and rise from sin, as we were willing to commit
sin, and to continue in it, and we then should know ourselves
best, and make more perfect answer than ever we did, unto this
question, “Who art thou?” To the which we might answer,
that we be true Christian men and women: and then I say you
should understand and know how you ought to play at this
card, “Thou shalt not kill;” without any interruption of your
deadly enemies the Turks, and so triumph at the last, by
winning everlasting life in glory. Amen.
15
TIIE SECOND
OF
MASTER HUGH LATIMER's TWO SERMONS
OF THE CARD.
JOIIN i. 19.
And this is the record of John, when the Jews sent Priests and Levites from
Jerusalem, to ask him, Who art thou ?
Now you have heard what is meant by this first card,
and how you ought to play with it, I purpose again to deal
unto you another card, almost of the same suit; for they be
of so nigh affinity, that one cannot be well played without
the other. The first card declared, “ that you should not
kill,” which might be divers ways, as being angry with your
neighbour, in mind, in countenance, in word, or deed. It
declared also how you should subdue the passions of ire,
and so clear. evermore yourselves from them: and where
this card doth kill in you these stubborn Turks of ire; this
second card will, not only they should be mortified in you,
but that you yourselves shall cause them to be likewise mor-
tified in your neighbour, if that your said neighbour hath
been through your occasion moved untoire, either in counte-
nance, word, or deed. Now therefore let us hear the tenor of
this card.
“Therefore, if thou bring thy gift to the altar, and there
rememberest that thy brother hath aught against thee; leave
there thy gift before the altar, and go thy way, first be recon-
ciled to thy brother, and then come and offer thy gift.”
This card was spoken by Christ, as testifieth St. Matthew
in his 5th chapter, against all such as do presume to come
unto the church to make oblation unto God either by prayer,
or any other deed of charity, not having their neighbours
16 T H E SECON D SERM ON
reconciled. Reconciling is, as much as to say, as to restore
thy meighbour unto charity, which by thy words or deeds is
moved against thee: then if so be if that thou hast spoken to,
or by thy neighbour, whereby he is moved to ire or wrath,
thou must lay down thy oblation. Oblations be prayers,
alms-deeds, or any work of charity; these be called oblations
to God. Lay down therefore thine oblation, begin to do
mone of these foresaid works, before thou goest unto thy neigh-
bour, and confess thy fault unto him ; declaring thy mind,
that if thou hast offended him, thou art glad and willing to
make him amends, as far forth as thy words and substance
will extend, requiring him not to take it at the worst. Thou
art sorry in thy mind, that thou shouldest be the occasion of
his offending. What manner of card is this P will some say.
Why P What have I to do with my neighbour's or brother's
malice? as Cain said, “Have I the keeping of my brother, or
shall I answer for him and for his faults P’ This were no
reason: as for myself, I thank God I owe no man malice nor dis.
pleasure, if others owe me any, at their own peril be it. Let
every man answer for himself. Nay, Sir, not so, as you may
understand by this card; for it saith, if thy neighbour hath
any thing, any malice against thee, through thine occasion, lay
even down, saith Christ, thine oblation; pray not to me,
do no good deeds for me, but go first unto thy neighbour,
and bring him again unto my flock, which hath forsaken the
same through thy naughty words, mocks, scorns, or disdainous
countenance, and so forth ; and then come and offer thine ob-
lation, then do thy devotion, then do thy alms-deeds, then pray,
if thou wilt have me hear thee. O good Lord, this is a hard
reckoning, that I must go and seek him out that is offended
with me, before I pray or do any good deed. I cannot go unto
him. Peradventure he is an hundred miles from me, beyond
the seas, or else I cannot tell where, if he were here nigh, I
would with all my heart go unto him. This is a lawful excuse
before God on this fashion, that thou wouldest in thine heart be
glad to reconcile thy neighbour, if he were present, and that
thou thinkest in thy heart, whensoever thou shalt meet with
him, to go unto him, and require him charitably to forgive thee,
and so never intend to come from him until the time that you
both depart one from the other true brethren in Christ.
OF THE CARD. 17
Yet peradventure there be some in the world that be so devil-
ish and hard-hearted, that they will not apply in any condition
unto charity. For all that, do that lieth in thee by all charit-
able means to bring him to unity: if he will in no wise apply
thereunto, thou mayest be sorrowful in thy heart, that by thine
occasion that man or woman continueth in such a damnable
state: this notwithstanding, if thou do the best that lieth in
thee to reconcile him, according to some doctors' minds, thou
art discharged towards God. Nevertheless St. Augustine
doubteth in this case, why thy oblations, prayers, or good
deeds shall avail thee before God, or no, until thy neighbour
come again to good state, whom thou hast brought out of the
way. Doth this noble doctor doubt therein P what alleth us to
be so bold, or count it but a small fault-or none, to bring
another man out of patience for every trifle that standeth not
with our mind P You may see what a grievous thing this is to
bring another man out of patience, that peradventure you can-
not bring in again with all the goods that you have: for surely
after the opinion of great wise men, friendship once broken will
be never well made whole again. Wherefore you shall hear
what Christ saith unto such persons; saith Christ, I came
down into this world, and so took on me bitter passion for
man's sake, by the merits whereof I intended to make unity
and peace in mankind, to make man brother unto me, and so
to expel, the dominion of Satan, the devil which worketh no-
thing else but dissension: and yet now there be a great num-
ber of you that have professed my name, and say you be
Christian men, which do rebel against my purpose and mind.
I go about to make my fold; you go about to break the same,
and kill my flock. How darest thou, saith Christ, presume to
come unto my altar, unto my church, or unto my presence, to
make oblation unto me, that takest on thee to spoil my lambs 2
I go about like a good shepherd to gather them together: and
thou doest the contrary, ever more ready to divide and lose
them. Who made thee so bold to meddle with my silly beasts,
which I bought so dearly with my precious blood? I warn thee
out of my sight, come not in my presence, I refuse thee and
all thy works, except thou go and bring home again my lambs
which thou hast lost; wherefore, if thou thyself intend to be
one of mine, lay even down by and by thine oblation, and come
Vol. I. C
18 THT SECOND SET MON
no farther toward mine altar, but go and seek them without
any questions, as it becometh a true and faithful servant. A
true and faithful servant, whensoever his master commandeth
him to do any thing, he maketh no stops or questions, but
goeth forth with a good mind; and it is not unlike, he conti-
nuing in such a good mind and will, shall well overcome all
dangers and stops, whatsoever betides him in his journey, and
bring to pass effectually his master's will and pleasure. On
the contrary, a slothful servant, when his master commandeth
him to do any thing, by and by he will ask questions, where,
when, which way P and so forth; and so he putteth everything
in doubt, that although both his errand and way be never so
plain, yet by his untoward and slothful behaviour, his master's
commandment is either undone quite, or else so done that it
shall stand to no good purpose. Go now forth with the good
servant, and ask no such questions and put no doubts, be not
ashamed to do thy Master's and Lord's will and commandment.
Go, as I said, unto thy neighbour that is offended by thee, and
reconcile him (as is aforesaid) whom thou hast lost by thy un-
kind words, by thy scorns, mocks, and other disdainous words
and behaviours, and be not nice to ask him of the cause why
he is displeased with thee, require of him charitably to remit,
and cease not till you both depart one from the other true
brethren in Christ. Do not like the slothful servant thy mas-
ter's message with cautels* and doubts; come not to thy
neighbour whom thou hast offended, and give him a penny-
worth of ale, or a banquet, and so make him a fair countenance,
thinking that by thy drink or dinner he will shew thee like
countenance. I grant you may both laugh and make good
cheer, and yet there may remain a bag of rusty malice, twenty
years old, in thy neighbour's bosom ; when he departeth from
thee with a good countenance, thou thinkest all is well then.
But now I tell thee it is worse than it was, for by such cloaked
charity, where thou dost offend before Christ but once, thou
hast offended twice herein: for now thou goest about to give
Christ a mock, if he would take it of thee: thou thinkest to
blind thy master Christ's commandment. Beware and do not
* Cautele is used in a good sense by Chaucer for wariness or cautiousness,
but here the word means Selfish reserve,
ÖF THE CART), 19
so, for at length he will overmatch thee, and take thee tardy
wheresoever thou be, and so as I said, it should be better for
thee not to do his message on this fashion, for it will stand thee
in no purpose. What? some will say, I am sure he loveth me
well enough. He speaketh fair to my face, yet for all that
thou mayest be deceived. It proveth not true love in a man
to speak fair. If he love thee with his mind and heart, he
loveth thee with his eyes, with his tongue, with his feet, with
his hands and his body; for all these parts of a man's body be
obedient to his will and mind. He loveth thee with his eyes
that looketh cheerfully on thee, when thou meetest with him,
and is glad to see thee prosper and do well. He loveth thee
with his tongue, that speaketh well by thee behind thy back,
or giveth thee good counsel. He loveth thee with his feet,
that is willing to go and help thee out of trouble and business.
He loveth thee with his hands, that will help thee in time of
necessity, by giving some alms-deeds, or with any other occu-
pation of the hand. He loveth thee with his body, that will
labour with his body or put his body in danger to do good for
thee, or to deliver thee from adversity, and so forth, with the
other members of his body. And if thy neighbour will do
according to these sayings, then thou mayest think that he
loveth thee well, and thou in likewise oughtest to declare and
open thy love unto thy neighbour in like fashion, or else you
be bound one to reconcile the other, till this perfect love be
ingendered amongst you. It may fortune, you will say, I am
content for my neighbour what I can, saving myself harmless.
I promise thee Christ will not hear this excuse: for he himself
suffered harm for our sakes, and for our salvation was put to
extreme death. I wish if it had pleased him, he might have
saved us and never felt pain; but in suffering pains and death,
he did give us ensample and teach us how we should do one
for another, as he did for us all. For, as he saith himself, hē
that will be mine, let him deny himself, and follow me in bear-
ing my cross and suffering my pains. Wherefore we must
needs suffer pain with Christ to do our neighbour good, as
well with the body and all its members, as with heart and
mind.
Now I trust you know what your card meaneth, let us see
how we can play with the same. Whensoever it shall happen.
C 2
20 THE SECONID SERMON
you to go and make your oblation unto God, ask of yourselves
this question, “Who art thou?” the answer as you know is,
“I am a Christian man " Then you must again ask unto
yourself, what Christ requireth of a Christian man P by and
by cast down your trump, your heart, and look first of one
card then of another. The first card telleth thee thou shalt
not kill, thou shalt not be angry, thou shalt not be out of
patience. This done, thou shalt look if there be any more
cards to take up, and if thou look well, thou shalt see another
card of the same suit, wherein thou shalt know that thou art
bound to reconcile thy neighbour. Then cast thy trump unto
them both, and gather them all three together, and do accord-
ing to the virtue of thy cards, and surely thou shalt not lose.
Thou shalt first kill the great Turks, and discomfit and thrust
them down. Thou shalt again fetch home Christ's sheep that
thou hast lost, whereby thou mayest go both patiently, and with
a quiet mind unto the church, and make thy oblation unto God,
and then without doubt he will hear thee. But yet Christ will
not accept our oblation, (although we be in patience, and have
reconciled our neighbour,) if that our oblation be made of
another man's substance, but it must be our own. See there-
fore that thou hast gotten thy goods according to the laws of
God and of thy Prince. For if thou gettest thy goods by poll-
ing and extortion, or by any other unlawful ways, then if thou
offer a thousand pound of it, it will stand thee in no good effect,
for it is not thine. In this point a great number of executors.
do offend, for when they be made rich by other men's goods,
then they will take upon them to build churches, to give orna-
ments to God and his altar, to gild saints, and to do many good
works therewith : but it shall be all in their own name, and for
their own glory. Wherefore, saith Christ, “ they have in
his world their reward,” and so their oblations be not their
own, nor be they acceptable before God. Another way God
will refuse thy voluntary oblation, as thus: if so be it, that
thou hast gotten never so truly thy goods, according to both
the laws of God and man, and hast with the same goods not
relieved thy poor neighbour, when thou hast seen him hungry,
thirsty, and naked, he will not take thy oblation when thou
shalt offer the same, because he will say unto thee: “When I
was hungry, thou gavest me no meat; when I was thirsty,
OF THE CAR.D. 2]
thou gavest me no drink; and when I was naked, thou didst
not clothe me:” Wherefore I will not take thy oblation, be-
cause it is none of thine. I left it thee to relieve thy poor
neighbours, and thou hast not therein done according unto this
my commandment, “I will have mercy, rather than sacrifice.”
Wherefore until thou dost the one as well as the other, I will
not accept thine oblation. Evermore bestow the greatest part
of thy goods in works of mercy, and the less part in voluntary
works. Voluntary works be called all manner of offering in
the church, except your offering days, and your tithes; setting
up candles, gilding, and painting, building of churches, giving
of ornaments, going on pilgrimage, making of high-ways, and
such others, be called voluntary works, which works be of
themselves marvellous good, and convenient to be done. Ne-
cessary works, and works of mercy are called commandments;
and works of mercy consist in relieving and visiting thy poor
neighbours. Now then, if men be so foolish of themselves,
that they will bestow the most part of their goods in voluntary
works, which they be not bound to keep, but willingly and by
their devotion; and leave the necessary works undone, which
they are bound to do, they and all their voluntary works are
like to go unto everlasting damnation. And I promise you, if
you build an hundred churches, give as much as you can make
to the gilding of Saints, and honouring of the church, and if
thou go as many pilgrimages as thy body can well suffer, and
offer as great candles as oaks, if thou leave the works of mercy
and the commandments undone, these works shall nothing
avail thee. No doubt the voluntary works be good, and ought
to be done; but yet they must be so done, that by their occa-
sion the necessary works, and the works of mercy be not de-
cayed and forgotten: If you will build a glorious church unto
God, see first yourselves to be in charity with your neighbours,
and suffer not them to be offended by your works. Then
when you come into your parish church, you bring with you
the temple of God; as St. Paul Saith, “you yourselves be the
very holy temples of God:” And Christ saith by his Prophet;
“In you will I rest, and intend to make my mansion and
abiding place:” Again, if you list to gild and paint Christ in
your churches, and honour him in vestments, see that before
your eyes the poor people die not for lack of meat, drink, and
22 TIIIE SECOND SERMON OF THE CARD,
clothing. Then do you deck the very true temple of God,
and honour him in rich vestures, that will never be worn, and
so forth, use yourselves according unto the commandments;
and then finally set up your candles, and they will report what
a glorious light remaineth in your hearts, for it is not fitting
to see a dead man light candles. Then, I say, go your pil-
grimages, build your material churches, do all your voluntary
works, and they will then represent unto God, and testify with
you, that you have provided him a glorious place in your
hearts. But beware, I say again, that you do not run so far
into your voluntary works, that ye do quite forget your neces.
sary works of mercy, which you are bound to keep: you must
have ever a good respect unto the best and worthiest works
toward God, to be done first and with more efficacy, and the
other to be done secondarily. Thus if you do, with the other
that I have spoken of before, you may come according to the
tenor of your cards, and offer your oblations and prayers to
our Lord Jesus Christ, who will both hear and accept them to
your everlasting joy and glory, to the which may he bring us,
and all those whom he suffered death for. Amen.
A S E R M ON
BY MASTER HUGH LATIMER,
At the time of the Insurrection in the North ; in the twenty-seventh year
of the reign of Henry VIII, 1535, on the Epistle for the twenty-first
Sunday after Trinity*.
EPHESIANS, vi. 10, &c.
Put on all the armour of God, that ye may be able to stand against the wiles of
the devil. For we wrestle not against flesh and blood, but against princi-
palities, against powers, against the rulers of the darkness of this world
against spiritual wickedness in high places.
SAINT Paul the holy apostle writeth this epistle unto the
Ephesians, that is, to the people of the city of Ephesus. He
writeth generally, to them all; and in the former chapters he
teacheth them severally, how they should behave themselves in
every estate, one to another; how they should obey their rulers;
how wives should behave themselves towards their husbands;
children towards their parents; and servants towards their mas-
ters; and husbands, parents and masters should behave them,
and love their wives, children, and servants; and generally
reach to love other.
Now cometh he forth and comforteth them, and teacheth
* The dissolution of the monasteries gave great offence to the people, in
many parts of England, particularly the North, where they began to prepare for
resistance. The first insurrection was in Lincolnshire, under one Dr. Mackarell
who called himself Captain Cobler. This rising was soon followed by another
in Yorkshire, under the command of Robert Aske. This insurrection was
called a pilgrimage of grace. The priests marched with crosses, and the troops
had in their colours, the crucifix, the five wounds, and the chalice. After
marching to York, of which city they obtained possession, a negotiation was
entered into with the rebels, who, upon receiving a general pardon, dispersed in
December, 1586. . Notwithstanding this, the insurrection soon broke out again,
but was suppressed by the duke of Norfolk, who caused Aske to be hung in
chains at York, and sent Lord Darcey, Lord IIussey, Sir Robert Constable, Sir
John Bulmer, Sir Thomas Parry, Sir Stephen Hamilton, and others to London,
where the two noblemen were beheaded.
24 SERMON ON THE EPISTI,E READ ON THE
them to be bold, and to play the men, and fight manfully. For
they must fight with valiant warriors, as appeareth afterward
in the text. And against they come to fight he comforteth
them, saying, “My brethren:” He calleth them brethren;
for though he taught them before to be subject to kings and
rulers, and to be obedient to their superiors, yet he teacheth
them that in Christ we be all brethren, according to the saying
in the same chapter, “God is no accepter of persons. My
brethren,” saith he, “be ye comforted, be ye strong;” not
trusting to yourselves; no, but be bold, and comforted by our
Lord, and by the power of his virtue. Not by your own
virtue, for it is not of power to resist such assaults as he speaks
of hereafter. “Put on, or apparel you with the armour of
God.” Armour is an apparel to clothe a man, and maketh
him seemly and comely: setteth forth his body, and maketh
him strong and bold in battle. And therefore Saint Paul ex-
horteth generally his brethren to be armed: and as the assaults
be strong, and not small, so he giveth strong armour, and not
small; “Put on,” saith he, “ the armour of God.” He
speaketh generally of armour, but afterwards he speaketh
particularly of the parts of armour, where he saith, be armed
complete, whole, be armed on every part with the armour of
God; not borrowed, nor patched, but all godly. And as
armour setteth forth a man's body, so this godly armour
maketh us seemly in the sight of God, and acceptable in his
W3. I’S.
Beye therefore armed at all points with the armour of God,
that ye may stand strongly against the assaults of the devil.
“That ye may stand,” saith he Ye must stand in this battle,
and not sit, nor lie along; for he that lieth is trodden under
foot of his enemy. We may not sit, that is, not rest in sin,
or lie along in sluggishness of sin, but continually fight against
our enemy, and under our great Captain and Sovereign Lord
Jesus Christ, and in his quarrel, armed with the armour of
God, that we may be strong. We cannot be strong unless
we be armed of God. We have no power of ourselves to stand
against the assaults of the devil. There St. Paul teacheth
what our battle is, and wherefore we must be thus armed.
For, saith he, “we have not wrestling or strife against flesh
and blood;” which may be understood, against certain sins,
TWENTY-FIRST SUNDAY AFTER TRINITY. 25
which come of the flesh only: but let us take it as it standeth,
“ against flesh and blood,” that is, against any corporal man,
which is but a weak thing in comparison, and with one stroke
destroyed or slain: but we have to do with strong, mighty
princes and potentates, that mighty prince, that great con-
queror, this world, the devil, yea a conqueror: for though our
Saviour Jesus Christ conquered him and all his, by suffering
his blessed passion, yet is he a conqueror in this world, and
reigneth over a great multitude of his own, and maketh conti-
nual assaults against the rest, to subdue them also under his
power: which, if they be armed after the manner of St. Paul's
teaching, shall stand strongly against his assaults. “Our bat-
tle,” saith St. Paul, “is against princes, potentates,” that is
against devils. For after the common opinion, there fell from
heaven of every order of angels, as of potentates. He saith
also, “against worldly rulers of these darknesses:” For, as
doctors do write, the spirits that fell with Lucifer have their
being in ačre caligºnoso, the air, in darkness, and the rulers
of this world, by God’s sufferance, to hurt, vex and assault
them that live upon the earth. For their nature is, as they
are damned, to desire to draw all mankind unto like damnation,
such is their malice. And though they hang in the air, or fall
in a garden or other pleasant place, yet have they continually
their pain upon their backs. Against these we wrestle, and
“against spiritual wickedness in calestibus, high places,” that is
in the air, or we fight against spiritual wickedness in hea-
venly things.
Think you not that this our enemy, this prince with all his
potentates, hath great and sore assaults to lay against our ar-
mour? Yea, he is a crafty warrior, and also of great power in
this world; he hath great ordnance and artillery, he hath
great pieces of ordnance, as mighty kings and emperors, to
shoot against God's people, to persecute or kill them, as Nero,
the great tyrant, who slew Paul, and divers other. Yea, what
great pieces hath he had of bishops of Rome, which have
destroyed whole cities and countries, and have slain and burnt
many P What great guns were those ?
Yea, he hath also ordnance evil enough, they may be called
serpentines:...Some bishops in divers countries and here in
England which he hath shot at, some good christian men that
26 SERMon on THE Ep1st LE READ on THE
they have been blown to ashes. So can this great captain the
devil shoot his ordnance. He hath yet less ordnance, for he
hath of all sorts to shoot at good christian men; he hath hand-
guns and bows which do much hurt, but not so much as the
great ordnance. These be accusers, promoters and slanderers;
they be evil ordnance, shrewd hand-guns and bows; they put a
man to great displeasure ; oftentimes death cometh upon that
shot. For these things, saith the text, “take the armour of
God.” Against the great captains of the devils, and against
their artillery, their ministers, there can nothing defend us but
the armour of God. - . . .
“Take therefore this armour,” saith the text, “that ye may
resist in the evil day, and in all things stand perfectly, or be
perfectly strong.” This evil day is not so called here, because
any day or time is of itself evil; for God made every day
good, and all days be good ; but St. Paul calleth it the evil
day, because of the misfortune that chanceth or cometh in that
day. As we have a common saying, I have had an evil day,
and an evil night, because of the heaviness or evil that hath
happened. So saith St. Paul, “that ye may resist in the evil
day:” That is, when your great adversary hath compassed
you round about with his potentates and rulers, and with his
artillery, so that you be almost overcome, then, if you have the
armour of God, you shall be strong, and need not to fear his
assaults. - * *
St. Paul hath spoken of this armour of God generally, and
now declareth the parts and pieces of armour, and teacheth
them how to apparel every part of the body with this armour.
He beginneth yet again, saying, “Be strong, having your
reins, or your loins girded about.” Some men of war use to
have about their loins an apron or girdle of mail, gird fast for
the safeguard of the mether part of their body. So St. Paul
would we should gird our loins, which betokeneth lechery, or
other sinfulness, with a girdle, which is to be taken for a re-
straint, or continence from such vices. In truth, or truly gird:
it may not be feigned, or falsely girt, but in verity and truth.
There be many bachelors, as yet men unmarried, which seem
to be girt with the girdle of continence, and yet it is not in
truth, it is but feignedly. And some religious persons make a
profession of continence or chastity, and yet not in truth, their
TWENTY-FIRST SUNDAY AFTER T R INITY, 27
hearts be not truly chaste. Such feigned girding of the loins,
cannot make a man strong to resist the assaults of the great
captain or enemy in the evil day. Yet some get them girdles
with great knots, as though they would be surely girt, and as
though they would break the devil's head with their knotted
girdles: Nay he will not be so overcome; it is no knot of an
hempen girdle that he feareth ; that is no piece of harness of
the armour of God, which may resist the assault in the evil
day ; it is but feigned gear; it must be in the heart, &c.
“And be ye apparelled or clothed,” saith St. Paul, “with the
habergeon or coat-armour of justice, that is, righteousness.”
Let your body be clothed in the armour of righteousness; ye
may do no wrong to any man, but live in righteousness; not
clothed with any false quarrel or privy grudge: Ye must live
rightly in God’s law, following his commandments and doc-
trine, clothed righteously in his armour, and not in any feigned
armour, as in a friar's coat or cowl. For the assaults of the
devil be crafty, to make us put our trust in such armour; he
will feign himself to fly, but then we be most in jeopardy :
for he can give us an after-clap when we least ween ; that is,
suddenly return unawares to us, and then he giveth us an
after-clap that overthroweth us: this armour deceiveth us.
In like manner these men in the North Country, they make
pretence as though they were armed in God's armour, gird in
truth, and clothed in righteousness. I hear say they wear the
cross and the wounds before and behind, and they pretend
much truth to the King's Grace, and to the commonwealth,
when they intend nothing less; and deceive the poor ignorant
people, and bring them to fight against both the king, the
church, and the commonwealth.
They arm them with the sign of the cross, and of the
wounds, and go clean contrary to Him that bore the eross, and
suffered those wounds. They rise with the king, and fight
against the king in his ministers and officers; they rise with
the church, and fight against the church, which is the congre-
gation of faithful men; they rise for the commonwealth, and
fight againstit, and go about to make the commons each to kill
other, and to destroy the commonwealth. Lo, what false pre-
tence can the devil send amongst us! It is one of his most
crafty and subtle assaults, to send his warriors forth under the
28 SERM ON ON THE EPT STLE READ ON THE
badge of God, as though they were armed in righteousness and
justice.
But if we will resist strongly indeed, we must be clothed or
armed with the habergeon of very justice or righteousness,
in true obedience to our prince, and faithful love to our neigh-
bours, and take no false quarrels in hand, nor any feigned
armour; but in justice, “having your feet shod for the prepa-
ration of the gospel of peace.”
Lo, what manner of battle this warrior St. Paul teacheth
us, “to be shod on our feet,” that we may go readily and
prepare way for the gospel, yea, the gospel of peace, not of
rebellion, not of insurrection; no, it teacheth obedience, humi-
lity, and quietness; it maketh peace in the conscience, and
teacheth true faith in Jesus Christ, and to walk in God’s laws
armed with God's armour, as Paul teacheth here. Yea, if our
bishops in England had been “shod for the preparation of
this gospel,” and had endeavoured themselves to teach and set
it forth, as our most noble prince hath devised; also, if certain
gentlemen, being justices, had executed his Grace's command-
ment, in setting forth this gospel of peace, this disturbance
among the people had not happened.
But ye say, it is new learning. Now I tell you it is the old
learning, Yea, ye say, it is old heresy new scoured. Now I
tell you it is old truth, long rusted with canker, and now new
made bright and scoured. What a rusty truth is this; Quod-
cumque ligaveris 2 “Whatsoever thou bindest on earth shall
be bound in heaven P’ &c. This is a truth spoken to the
apostles, and all true preachers their successors, that with the
law of God they should bind and condemn all that sinned;
and whosoever did repent, they should declare him loosed
and forgiven, by believing in the blood of Christ. But
how hath this truth over-rusted with the pope's rust? For
he, by this text, “Whatsoever thou bindeth,” &c. hath
taken upon him to make what laws he listed, clean con-
trary unto the word of God, which willeth that every man
should obey the prince's law. And by this text, “Whatso-
ever thou loosest,” he hath made all people believe, that for
money he might forgive what and whom he listed. So that
if any man had robbed his master, or taken any thing wrong-
fully, the pope would loose him, by this pardon or that
TWENTY - FIRST SUNDAY AFTER TRINITY. 29
pardon, given to these friars or those friars, put in this box or
that box. And as it were, by these means, a division of the
spoil was made, so that it was not restored, nor the person
rightly discharged; and yet most part of the spoil came to the
hands of him and his ministers. What is this but a new
learning; a new canker to rust and corrupt the old truth P
Ye call your learning old: it may indeed be called old, for it
cometh of that serpent which did pervert God's commandment
and beguiled Eve; so it is an old custom to pervert God's
word, and to rust it, and corrupt it. - -
We be a great many that profess to be true ministers of the
gospel, but at the trial, I think it will come to pass as it did
with Gideon, a duke, which God raised up to deliver the
children of Israel from the Midianites, in whose hands they
were fallen, because they had broken God's commandment,
and displeased him: yet at the length he had compassion on.
them, and raised up Gideon to deliver them. And when they
heard that they had a captain or a duke that should deliver
them, they assembled a great number, about thirty thousand :
but when it came to pass that they should fight, they departed
all save five hundred. So, I fear me that at the trial, they will
be found but a few ministers of the true gospel of peace, and
armed in the true armour of God.
It followeth, “And in all things take the shield or buckler
of faith.” The buckler is a thing wherewith a man most
chiefly defendeth himself: and that must be perfect faith in
Jesus Christ, in our captain, and in his word. It must also
be a true faith, it is else no part of the armour of God: it
may not be feigned, but a sure buckler, which may stop or
quench the violence of the flaming darts of the most wicked.
“Take also the helmet of health,” or true health in Jesus
Christ, for there is no health in any other man; not the health
of a grey friar's coat, or the health of this pardon, or that
pardon; that were a false helmet, and should not defend from
the violence of the wicked. A
“And the sword of the spirit, which is the word of God.”
Lo, St. Paul teacheth you battle, to take in your left hand
the shield of faith, to defend and bear off the darts of the
devil; and in the other hand, a sword to strike with against
the enemy; for a good man of war may not stand against,
30 SERM on on THE EPISTLE, &c.
and defend only, but also strike against his enemy. Sol
St. Paul giveth us here a sword, “The word of God.” For
this sword is it that beateth this great captain our enemy.
Christ himself gave us an ensample to fight with this sword,
for he answered the devil with the scripture, and said, “It
is written.” With this sword he drave away the devil: and so
let us break his head with this sword, the true worſi of God, |
and not with any word of the bishop of Rome's making, not
with his old learning, nor his new learning, but with the
pure word of God. The time passeth, I will therefore makeſ
an end. d -
Let us fight manfully and not cease; for no man is drowned
or rewarded but in the end. We must therefore fight conti-
nually, and with this sword, and thus armed, and we shall
receive the reward of victory. And thus the grace of our
Lord Jesus Christ be with all your spirits. Amen. |
TIII.
S E R M ON
THAT THE REVEREND FATHER IN CHRIST,
MASTER HUGH LATIMER,
Bishop of h’orcester,
Made to the Clergy, in the Convocation, before the Parliament began, the
ninth day of June, the twenty-eighth year of the reign of
our Sovereign Lord King Henry VIII.
Translated out of Latin into English, to the intent that things well said
to a few, may be understood of many, and do good to all them that desire
to understand the truth.
Filii hujus seculi, &c.—Luc. xvi.
BRETHREN, ye be come together this day, as far as I
perceive, to hear of great and weighty matters. Ye be come
together to entreat of things that most appertain to the com-
monwealth. This being thus, ye look, I am assured, to hear
of me, which am commanded to make as a preface, this exhor-
tation, (albeit I am unlearned and unworthy) such things as
shall be much meet for this your assembly. I therefore,
not only very desirous to obey the commandment of our pri-
mate, but also right greatly coveting to serve and satisfy all
your expectation; lo, briefly, and as plain as I can, will speak of
matters both worthy to be heard in your congregation, and also
of such as best shall become mine office in this place. That I
may do this the more commodiously, I have taken that
notable sentence,in which our Lord was not afraid to pronounce,
“ the children of this world to be much more prudent and
politic, than the children of light in their generation.” Nei-
ther will I be afraid, trusting that he will aid and guide me
to use this sentence, as a good ground and foundation of all
such things, as hereafter I shall speak of.
32 SERMON BEFORE THE
Now, I suppose that you see right well, being men of such
learning, for what purpose the Lord said this, and that ye
have no need to be holpen with any part of my labour in
this thing. But yet, if ye will pardon me, I will wade some-
what deeper in this matter, and as nigh as I can, fetch it
from the first original beginning. For undoubtedly, ye may
much marvel at this saying, if ye well ponder both what is
said, and who saith it. Define me first these three things,
what prudence is, what the world, what light, and who be
the children of the world; who of the light: see what they
signify in scripture. I marvel if by and by ye all agree, that
the children of the world should be wiser than the children of
the light. To come somewhat nigher the matter, thus the
Lord beginneth:
There was a certain rich man that had a steward; which was accused unto him.
that he had dissipated and wasted his goods. This rich man called his stew-
ard, and said, What is this that I hear of thee? Come, make me an account
of thy stewardship, thou mayst no longer bear this office.
BRETHREN, because these words are so spoken in parable,
and are so wrapped in wrinkles, that yet they seem to have
a face and similitude of a thing done indeed, and like an
history, I think it much profitable to tarry somewhat in
them. And though we may perchance find in our hearts to
believe all that is there spoken to be true; yet I doubt whe-
ther we may abide it, that these words of Christ do pertain
unto us, and admonish us of our duty, which do and live
after such sort, as though Christ when he spake any thing,
had, as the time served him, served his turn, and not re-
garded the time that came after him, neither provided for
us, or any matters of ours; as some of the philosophers
thought, which said, that God walked up and down in
heaven, and thinketh never a deal of our affairs. But, my
good brethren, err not you so; stick not you to such your
imaginations. For if ye inwardly behold these words, if ye
diligently roll them in your minds, and after explicate and
open them, ye shall see our time much touched in these
mysteries. Ye shall perceive that God by this example shaketh
us by the noses and pulleth us by the ears. Ye shall perceive
very plain, that God setteth before our eyes in this similitude,
CON WOCATION OF THE CLER GY. 33
what we ought most to flee, and what we ought soonest to fol-
low. For Luke saith, “ the Lord spake these words to
his disciples.” Wherefore let it be out of all doubt, that he
spake them to us, which even as we will be counted the suc-
cessors and vicars of Christ's disciples, so we be, if we be good
dispensers, and do our duty. He said these things partly to
us, which spake them partly of himself. For he is that rich
man, which not only had, but hath, and shall have, evermore,
I say not one, but many stewards, even to the end of the
world.
He is man, seeing that he is God and man. He is rich
not only in mercy but in all kind of riches: for it is he that
giveth to us all things abundantly. It is he of whose hand we
received both our lives, and other things necessary for the con-
servation of the same. What man hath any thing, I pray
you, but he hath received it of his plentifulness? To be short,
it is he that “openeth his hand, and filleth all beasts with his
blessing,” and not only giveth unto us in most ample wise his
benediction. Neither his treasure can be spent, how much
soever he layeth out, how much soever we take of him, his
treasure tarrieth still, ever taken, never spent.
He is also the good man of the house; the church is his
household, which ought with all diligence to be fed with his
word, and his sacraments. These be his goods most precious,
the dispensation and administration whereof, he would bishops
and curates should have. Which thing St. Paul affirmeth,
saying, “Let men esteem us as the ministers of Christ, and
dispensers of God's mysteries.” But, I pray you, what is to
be looked for in a dispenser? This surely, “that he be found
faithful,” and that he truly dispense, and lay out the goods of
the Lord; that he give meat in time, give it, I say, and not
sell it: meat I say, and not poison. For the one doth intoxi-
cate and slay the eater, the other feedeth and nourisheth him.
Finally, let him not slack and defer the doing of his office,
but let him do his duty when time is, and need requireth it.
This is also to be looked for, that he be one whom God hath
called, and put in office, and not one that cometh uncalled,
unsent for ; not one that of himself presumeth to take honour
upon him. What is to be looked for P Surely, if all this that
I say be required in a good minister, it is much lighter to
Vol. I. D
34 SERMON PREACHED BEFORE THE
require them all in every one, than to find one any where that
hath them all. Who is a true and faithful steward? He is
true, he is faithful, that coineth no new money, but taketh it
ready coined of the good man of the house; and neither
changeth it, nor clippeth it, after it is taken to him to spend,
but spendeth even the self-same that he had of his Lord, and
spendeth it as his Lord's commandment is; neither to his own
advantage uttering it, nor as the lewd servant did, hiding it in
the ground. Brethren, if a faithful steward ought to do as I
have said, I pray you ponder and examine this well, whether
our bishops and abbots, prelates and curates, have been
hitherto faithful stewards or no? Ponder, whether yet many
of them be as they should be or no P Go ye to, tell me now as
your conscience leadeth you, (I will let pass to speak of many
other) was there not some, that despising the money of the
Lord, as copper and not current, either coined new themselves,
or else uttered abroad newly coined of other, some time either
adulterating the word of God, or else mingling it (as taverners
do, which brew and utter the evil and good both in a pot)
sometime in the stead of God's word, blowing out the dreams
of men P While they thus preached to the people, the redemp-
tion that cometh by Christ's death, to serve only them that
died before his coming, that were in the time of the Old Tes-
tament; and that now since redemption and forgiveness of sins
purchased by money, and devised by men, is of efficacy, and
not redemption purchased by Christ P They have a wonderful
pretty example to persuade this thing, of a certain married
woman, which when her husband was in purgatory, in that
fiery furnace that hath burned away so many of our pence,
paid her husband's ransom, and so of duty claimed him to be set
at liberty. While they thus preached to the people, that dead
images (which at the first, as I think, were set up, only to
represent things absent) not only ought to be covered with
gold, but also ought of all faithful and Christian people, yea
in this scarceness and penury of all things, to be clad with silk
garments, and those also laden with precious gems and jewels.
And that beside all this, they are to be lighted with wax can-
dles, both within the church and without the church, yea and
at noon days, as who should say, here no cost can be too great;
whereas in the mean time, we see Christ's faithful and lively.
sºn-rººr ºr-->
**
|

CON WOCATION OF THE CLER GY. 35
|
!-
images, bought with no less price than with his most precious
blood, alas, alas, to be an hungred, a thirst, a cold, and to lie
in darkness, wrapped in all wretchedness, yea, to lie there until
death take away their miseries. While they preached these
will-works, that come but of our own devotion, although they
be not so necessary as the works of mercy, and the precepts of
God, yet they said and in the pulpit, that will-works were more
principal, more excellent, and, plainly to utter what they mean,
more acceptable to God, than works of mercy: as though now
man's inventions, and fancies, could please God better than
God’s precepts, or strange things better than his own: while
they thus preached, that more fruit, more devotion cometh of
the beholding of an image, though it be but a Pater-noster
while, than is gotten by reading and contemplation in scrip-
ture, though ye read and contemplate therein seven years'
space. Finally, while they preached thus, souls tormented in
purgatory to have most need of our help, and that they can
have no aid, but of us in this world: of the which two, if the
one be not false, yet at the least it is ambiguous, uncertain,
doubtful, and therefore rashly, and arrogantly with such bold-
ness affirmed in the audience of people; the other by all men's
opinions, is manifestly false. I let pass to speak of much other
such like counterfeit doctrine, which hath been blasted and
blown out by some for the space of three hours together. Be
these the Christian and divine mysteries, and not rather the
dreams of men? Be these the faithful dispensers of God's
mysteries, and not rather false dissipators of them P whom God
never put in office, but rather the devil set them over a miser-
able family, over an house miserably ordered and intreated.
Happy were the people, if such preached seldom.
And yet it is a wonder to see these, in their generation, to be
much more prudent and politic, than the faithful ministers are
in their generation; while they go about more prudently to
stablish men's dreams, than these do to hold up God's com-
mandments,
Thus it cometh to pass, that works lucrative, will-works,
men's fancies, reign; and Christian works, necessary works,
fruitful works, be trodden under the foot. Thus the evil is
much better set out by evil men, than is the good by good men:
because the evil be more wise, than be the good in their genera-

D 2
36 SERM ON PREACHED BEFORE THIE
tion. These be the false stewards, whom all good and faithful
men every day accuse unto the rich master of the household, not
without great heaviness, that they waste his goods; whom he
also one day will call to him, and say to them as he did to his
steward, when he said, “What is this that I hear of thee P”
Here God partly wondereth at our ingratitude and perfidy,
partly chideth us for them, and being both full of wonder and
ready to chide, asketh us, “What is this that I hear of you?”
As though he should say unto us; “All good men in all places
complain of you, accuse your avarice, your exactions, your
tyranny. They have required in you a long season, and yet
require, diligence and silicerity. I commanded you that with
all industry and labour, ye should feed my sheep: ye earnestly
feed yourselves from day to day, wallowing in delights and
idleness. I commanded you to teach my commandments, and
not your fancies; and that ye should seek my glory and my
vantage: you teach your own traditions, and seek your own
glory and profit. You preach very seldom, and when ye do
preach, do nothing but cumber (or hinder) them that preach
truly, as much as lieth in you ; that it were much better such
were not to preach at all, than so perniciously to preach. Oh
what I hear of you? You, that ought to be my preachers,
what other thing do you, than apply all your study hither, to
bring all my preachers to envy, shame, contempt? yea, more
than this, ye pull them into perils, into prisons, and as much as `
in you lieth, to cruel deaths. To be short, I would that Chris-
tian people should hear my doctrine, and at their convenient
leisure, read it also, as many as would ; your care is not, that
all men may hear it, but all your care is, that no lay man do
read it. Surely being afraid lest they by the reading should
understand it, and understanding, learn to rebuke our sloth-
fulness. This is your generation, this is your dispensation,
this is your wisdom. In this generation, in this dispensation,
you be most politic, most witty. These be the things that I
hear of your demeanour. I wished to hear better report of you.
Have ye thus deceived me? or have ye rather deceived your-
selves? Where I had but one house, that is to say, the church,
and this so dearly beloved of me, that for the love of her, I put
myself forth to be slain, and to shed my blood: this church at
my departure I committed unto your charge, to be fed, to be
*
;
º
CONWOCATION OF THE CLER GY. 37
nourished, and to be made much of My pleasure was, ye
should occupy my place; my desire was, ye should have born
like love to this church, like fatherly affection, as I did: I made
you my vicars, yea, in matters of most importance.
“For thus I taught openly. “He that should hear you,
should hear me; he that should despise you, should despise me.”
(Luke x. Matt. x. vi.) I gave you also keys, not earthly keys, but
heavenly. I left my goods that I have evermore most highly
esteemed, that is, my word and sacraments, to be dispensed of
you. These benefits I gave you, and do you give me these
thanks P Can ye find in your hearts thus to abuse my good-
ness, my benignity, my gentleness? Have ye thus deceived me?
No, no, ye have not deceived me, but yourselves. My gifts
and benefits toward you, shall be to your greater damnation.
Because ye have contemned the lenity, and clemency of the
master of the house, ye have right well deserved to abide the
rigour and severity of the judge. Come forth then, let us see
an account of your stewardship. An horrible and fearful
sentence: Ye may have no longer my goods in your hands.
A voice to weep at, and to make men tremble.”
You see, brethren, you see, what evil the evil stewards
must come to. Your labour is paid for, if ye can so take
heed, that no such sentence be spoken to you ; nay, we must
all take heed lest these threatenings one day take place in us.
But lest the length of my sermon offend you too sore, I will
leave the rest of the parable, and take me to the handling of
the end of it; that is, I will declare you, how the children of
this world, be more witty, crafty, and subtle, than are the
children of the light in their generation. Which sentence,
would God it lay in my poor tongue, to explicate with such
light of words, that I might seem rather to have painted it be-
fore your eyes, than to have spoken it; and that you might
rather seem to see the thing, than to hear it. But I confess
plainly this thing to be far above my power. Therefore this being
only left to me, I wish for that I have not, and am sorry that
that is not in me which I would so gladly have, that is, power
so to handle the thing that I have in hand, that all that I say
may turn to the glory of God, your soul's health, and the edify-
ing of Christ's body. Wherefore I pray you all to pray with
me unto God, and that also in your petition you desire, that
38 SERMON PREACHED B EFORE THE CLER GY,
these two things he vouchsafe to grant us, first, a mouth for
me to speak rightly : next, ears for you, that in hearing me,
ye may take profit at my hand: and that this may come to
effect, you shall desire him, unto whom our master Christ bad.
we should pray, saying even the same prayer that he himself
did institute, Pater-noster, &c. Wherein ye shall pray for our
most gracious sovereign Lord the King, chief and supreme
head of the Church of England, under Christ, and for the most
excellent, gracious, and virtuous Lady Queen Jane”, his most
lawful wife, and for all his, whether they be of the clergy or
laity, whether they be of the nobility, or else other his Grace's
subjects; not forgetting those, that being departed out of this
transitory life, now sleep in the sleep of peace, and rest from
their labours, in quietness and in peaceable sleep, faithfully,
lovingly, and patiently looking for that that they clearly shall
see, when God shall be so pleased. For all these, and for
grace necessary ye shall say unto God, God's prayer, Pater-
noster, &c.f. s
* Jane Seymour, the third wife of Henry VIII., she died in childbed of
Edward VI., October 14, 1537.
+ It was the custom of preachers in popish times, in some part of their sermons,
but generally about the beginning, “to bid the beads,” or to call upon the audi-
tory to say an Ave Maria or a Pater-noster, for a blessing upon all ranks and or-
ders of men. From hence Henry VIII. took occasion to introduce a public
acknowledgment of his being supreme head of the church of England, by giving
out, in 1534, an order both for preaching and bidding of the beads.
In the following reign another injunction was issued, called, “A form of
bidding the common prayers;” in which the praying upon beads is reckoned
among the “works devised by men’s phantasies and beside scripture.” The
bidding, or invitatory form of prayer before sermon was subsequently settled in
the fifty-fifth canon; and ought still to be observed by all the clergy.
/
THE
SECOND SERMON
IN THE AFTERNOON,
Filii hujus seculi, &c.—Luc. xvi.
CHRIST in this saying touched the sloth and sluggishness
of his, and did not allow the fraud and subtlety of others;
neither was glad that it was indeed as he had said, but com-
plained rather that it should be so: as many men speak many
things, not that they ought to be so, but that they are wont to
be so. Nay, this grieved Christ, that the children of this
world should be of more policy than the children of light;
which thing was true in Christ's time; and now in our time is
most true. Who is so blind but he seeth this clearly, except
perchance there be any that cannot discern the children of the
world from the children of light? The children of the world
conceive and bring forth more prudently, and things conceived
and brought forth they nourish and conserve with much more
policy, than do the children of light. Which thing is as sor-
rowful to be said, as it seemeth absurd to be heard. When ye
£ i hcar the children of the world, you understand the world as a
' father. For the world is father of many children, not by first
i creation and work, but by imitation of love. He is not only
ł a father, but also the son of another father. If ye know once
his father, by and by ye shall know his children. For he that
hath the devil to his father, must needs have devilish children.
ſºn. devil is not only taken for father, but also for prince of the
world, that is, of worldly folk. It is either all one thing, or
§else not much different, to say, children of the world, and chil-
dren of the devil; according to that that Christ said to the
Jews, “Ye are of your father the devil:” (John viii.) whereas
40 SERM ON PREACHIED BEF ORE THE
undoubtedly he spake to children of this world. Now seeing;
the devil is both author and ruler of the darkness, in the which}
the children of this world walk, or, to say better, wander;
they mortally hate both the light, and also the children of light.
And hereof it cometh, that the children of light never, or very
seldom lack persecution in this world, unto which the children
of the world, that is, of the devil, bringeth them. And there
is no man but he seeth that these use much more policy in pro-
curing the hurt and damage of the good, than those in defend-
ing themselves. Therefore, brethren, gather you the dis-
position and study of the children by the disposition and
study of the fathers. Ye know this is a proverb much used:
An evil crow, an evil egg. Then the children of this world
that are known to have so evil a father, the world so evil
a grandfather, the devil, cannot choose but be evil. Surely
the first head of their ancestry, was the deceitful serpent
the devil, a monster monstrous above all monsters. I cannot
wholly express him, I wot not what to call him, but a certain
thing altogether made of the hatred of God, of mistrust in God,
of lyings, deceits, perjuries, discords, manslaughters, and to say
at one word, a thing concrete, heaped up and made of all kind of
mischief. But what mean I to go about to describe particularly
the devil's nature, when no reason, no power of man’s mind can
comprehend it 2 This alonely I can say grossly, and as in a
sum, of the which all we, (our hurt is the more,) have expe-
rience, the devil to be a stinking sentine of all vices, a foul filthy
channel of all mischiefs; and that this world, his son, even
a child meet to have such a parent, is not much unlike his
father.
Then this devil being such one as can never be unlike him-
self: Lo of Envy his well beloved Leman* he begat the
World, and after left it with Discord at nurse; which World,
after that it came to man's state, had of many concubines, many
sons. He was so fecund a father, and had gotten so many
children of Lady Pride, Dame Gluttony, Mistress Avarice,
Lady Lechery, and of Dame Subtlety, that now hard and
scant ye may find any corner, any kind of life, where many of
his children be not. In courts, in cowls, in cloisters, in rochets,

+ Leman, from the French l’aimante, a sweetheart, but commonly applied
to a kept mistress, a concubine, a harlot, also a gallant.
CON WOCATION OF THE CLER GY. 41
.
3.
be they never so white, yea where shall ye not find them P
Howbeit, they that be secular and laymen, are not by and by chil-
dren of the world, northcy children of light that are called spi-
ritual, and of the clergy. No, no, as ye may find among the laity
many children of light, so among the clergy, how much soever
we arrogate these holy titles unto us, and think them only at-
tributed to us; Vos estis lua mundi, peculium Christi, &c.
“Ye are the light of the world, the chosen people of Christ,
a kingly priesthood, an holy nation, and such other:” (Matt. v.
1 Peter, ii.) Ye shall find many children of the world, because
in all places the world getteth many children. Among the lay
people, the world ceaseth not to bring to pass, that as they be
called worldly, so they are worldly indeed, driven headlong by
worldly desires: insomuch that they may right well seem to have
taken as well the manners as the name of their father. In the
clergy, the world also hath learned away to make of men spiritual,
worldlings, yea, and there also to form worldly children, where
with great pretence of holiness, and crafty colour of religion, they
utterly desire to hide and cloak the name of the world, as though
they were ashamed of their father, which do execrate and detest
the world, being nevertheless their father, in words and outward
signs, but in heart and work they coll (hug) and kiss him, and
in all their lives declare themselves to be his babes, insomuch
that in all worldly points they far pass and surmount those that
they call seculars, laymen, men of the world. The child so
diligently followeth the steps of his father, is never destitute
of the aid of his grandfather. These be our holy men, that
say they are dead to the world, when no men be more lively in
worldly things than some of them be. Butlet them be in pro-
fession and name most farthest from the world, most alienate
from it, yea so far, that they may seem to have no occupying,
no kindred, no affinity, nothing to do with it : yet in their life
and deeds they shew themselves no bastards, but right be-
gotten children of the world, as that which the world long
sithens had by his dear wife Dan Hypocrisy, and since
hath brought them up and multiplied them to more than a good
many, increased them too much, too much albeit they swear by
all he-saints and she-saints too, that they know not their father,
nor mother, neither the world, nor hypocrisy, as indeed they
can semble and dissemble all things; which thing they might
42 SERM ON PREACHED BEFORE THE
learn wonderful well of their parents. I speak not of all reli-
gious men, but of those that the world hath fast knit at his
girdle, even in the midst of their religion, that is, of many and
more than many. For I fear, lest in all orders of men, the
better I must say, the greater part of them be out of order,
and children of the world. Many of these might seem ingrate
and unkind children, that will no better acknowledge and re-
cognise their parents in words and outward pretence, but abre-
nounce and cast them off, as though they hated them as dogs
and serpents. Howbeit they, in this wise, are most grateful to
their parents, because they be most like them, so lively repre-
senting them in countenance and conditions, that their parents
seem in them to be young again, forasmuch as they ever say
one thing and think another. They shew themselves to be as
sober, as temperate, as Curius the Roman was, and live every
day as though all their life were a shroving time. They be like
their parents, I say, inasmuch as they in following them, seem
and make men believe they haté them. Thus grandfather
Devil, father World, and mother Hypocrisy, have brought them
up. Thus good obedient sons have borne away their parents'
commandments, neither these be solitary, how religious, how
mocking, how monking, I would say, soever they be.
O ye will lay this to my charge, that monachus et solitarius
signifieth all one. I grant this to be so, yet these be so solitary
that they be not alone, but accompanied with great flocks of
fraternities. And I marvel if there be not a great sort of
bishops and prelates, that are brethren germain unto these, and
as a great sort, so even as right born, and world's children by
as good title as they. But because I cannot speak of all, when
I say prelates, I understand bishops, abbots, priors, archdeacons,
deans, and other of such sort, that are now called to this convo-
cation, as I see, to intreat here of nothing but of such matters
as both appertain to the glory of Christ, and to the wealth of
the people of England. Which thing I pray God they do as
earnestly as they ought to do. . But it is to be feared lest as
light hath many her children here, so the world hath sent some
of his whelps hither: amongst the which I know there can be no
concord nor unity, albeit they be in one place, in one congrega-T
tion. I know there can be no agreement between these two,
as long as they have minds so unlike, and so contrary affections,
CONVO CATION OF THE CLER GY. 43
of this world be either more in number, or more prudent than
the children of light, what then availeth us to have this convo-
tº Had it not been better we had not been called toge-
ther at all P For as the children of this world be evil, so they
breed and bring forth things evil; and yet there be more of
them in all places, or at the least they be more politic, than the
children of light in their generation. And here I speak of the
generation whereby they do ingender, and not of that whereby
they are ingendered, because it should be too long to intreat,
how the children of light are ingendered, and how they come in
at the door, and how the children of the world be ingendered,
and come in another way. Howbeit, I think all you that be
here were not ingendered after one generation, neither that ye
all came by your promotions after one manner: God grant that
ye, ingendered worldly, do not ingender worldly: and as now
I much pass not how ye were ingendered, or by what means ye
were promoted to those dignities that ye now occupy, so it be
honest, good and profitable, that ye in this your consultation
shall do and ingender.
The end of your convocation shall shew what ye have done;
the fruit that shall come of your consultation, shall shew what
generation ye be of For what have ye done hitherto, I pray
you, these seven years and more ? What have ye ingendered P
What have ye brought forth 2 What fruit is come of your
long and great assembly P What one thing that the people of
England hath been the better of a hair P Or you yourselves,
either more accepted before God, or better discharged toward the
people committed unto your cure ? For that the people is better
learned and taught now, than they were in time past, to whe-
ther of these ought we to attribute it, to your industry, or to
the providence of God, and the foreseeing of the king's grace P
Ought we to thank you, or the king's highness P Whether
| stirred other first, you the king, that he might preach, or he
§ you by his letters, that ye should preach oftener? Is it un-
known, think you, how both ye and your curates were in a
manner by violence enforced to let books to be made, not b
you, but by profane and lay persons, to let them, I say, be sold
abroad, and read for the instruction of the people P I am bold
with you, but I speak Latin and not English, to the clergy
| judgments so utterly diverse in all points. But if the children
g
44 SERMON PREACHED BEFORE THE
not to the laity; I speak to you being present, and not behind.
your backs. God is my witness, I speak whatsoever is spoken
of the good-will that I bear you ; God is my witness, which
knoweth my heart, and compelleth me to say that I say. . .
Now, I pray you in God's name, what did you so great
fathers, so many, so long a season, so oft assembled together?
What went you about 2 What would ye have brought to pass?
Two things taken away. The one, that ye, (which I heard),
burned a dead man*: The other, that ye, (which I felt), went
about to burn one being alive. Him, because he did, I cannot
tell how, in his testament withstand your profit; in other
points, as I have heard, a very good man : reported to be of an
honest life while he lived, full of good works, good both to the
clergy, and also to the laity. This other, which truly never hurt
any of you, ye would have raked in the coals, because he would
not subscribe to certain articles that took away the supremacy of
the king. Take away these two noble acts, and there is nothing
else left that ye went about, that I know, saving that I now
remember, that somewhat ye attempted against Erasmust, albeit
as yet nothing is come to light. Ye have oft satin consultation,
but what have ye done? Ye have had many things in delibe-
ration, but what one is put forth, whereby either Christ is more
glorified, or else Christ's people made more holier? I appeal to
your own consciences. How chanced this? How came it thus 2
Because there were no children of light, no children of God
# In 1532, the body of William Tracy, of Toddington, in the county of
Worcester, Esquire, was taken up by the chancellor of the diocese and burnt:
but in executing this barbarous act, the ecclesiastical judge exceeded his com-
mission, and was afterwards turned out of his office. The reason of this process
was, an omission in the will of the deceased, who had left out the usual form of
recommending his soul to the intercession of the saints. This being observed
in the probate, Archbishop Warham sent a copy of it to the convocation, where
Tracy was pronounced a heretic, upon which censure the chancellor caused
the body to be dug up and burnt. This is the first case alluded to by Latimer,
the other is his own, when the convocation endeavoured to bring him under a
charge of heresy in the same year, but by appealing to the king, he escaped,
and was made bishop of Worcester.—Collier II. pp. 70, 74.
t The Romish clergy looked upon Erasmus with an evil eye, for they said
he laid the egg which Luther hatched. In 1520, Dr. Standish, afterwards
bishop of St. Asaph publicly charged Erasmus with heresy before the king; but
nothing came of the accusation. The translation of the New Testament, by
this great man, gave even more offence than his Colloquies.
*
convocation of the cI.ERGY. 45
amongst you, which, setting the world at nought, would study to
illustrate the gloryof God, and thereby shew themselves children
of light 2 I think not so, certainly I think not so. God forbid,
that all you, which were gathered together under the pretence of
light, should be children of the world. Then why happened
this? Why I pray you? Perchance either because the children of
the world were more in number, in this your congregation, as
it oft happeneth, or at the least of more policy than the chil-
dren of light in their generation: whereby it might very soon
be brought to pass, that these were much more stronger, in
gendering the evil, than these in producing the good. The
children of light have policy, but it is like the policy of the
serpent, and is joined with doveish simplicity. They ingender
nothing but simply, faithfully, and plainly, even so doing all
that they do. And therefore they may with more facility be
cumbred in their ingendering, and be the more ready to take
injuries. But the children of this world have worldly policy,
foxly craft, lion-like cruelty, power to do hurt, more than either
aspis or basiliscus, ingendering and doing all things fraudu-
lently, deceitfully, guilefully: which as Nimrods and such
sturdy and stout hunters, being full of simulation and dissimu-
lation before the Lord, deceive the children of light, and cum-
ber them easily. Hunters go not forth in every man's sight,
but do their affairs closely, and with use of guile and deceit wax
every day more craftier than other.
The children of this world be like crafty hunters, they be mis-
named children of light, forasmuch as they so hate light, and so
study to do the works of darkness. If they were the children
of light, they would not love darkness. It is no marvel, that
they go about to keep otherin darkness, seeing they be in dark-
ness, from top to toe overwhelmed with darkness, darker than
| is the darkness of hell. Wherefore it is well done in all orders of
|
\
men, but in especial in the order of prelates, to put a difference
between children of light, and children of the world, because
great deceit ariseth in taking the one for the other. Great im-
posture cometh, when they that the common people take for
the light, go about to take the sun and the light out of the
world. But these be easily known, both by the diversity of
minds, and also their armours. For whereas the children of
light are thus minded, that they seek their adversaries' health,
46 sERMon PREACHED BEFoRE THE
wealth,and profit, with loss of their own commodities, and oft-
times with jeopardy of their life: The children of the world,
contrariwise, have such stomachs, that they will sooner see
them dead that doth them good, than sustain any loss of tempo-
ral things. The armour of the children of light, are first the
word of God, which they ever set forth, and with all diligence
put it abroad, that, as much as in them lieth, it may bring forth
fruit: after this, patience and prayer, with the which in all
adversities the Lord comforteth them. Other things they
commit to God, unto whom they leave all revengement. The
armour of the children of the world, are sometime frauds and
deceits, sometime lies and money: by the first, they make
their dreams, their traditions: by the second, they stablish
and confirm their dreams, be they never so absurd, never so
against Scripture, honesty, reason. And if any man resist
them, even with these weapons they procure to slay him. Thus
they bought Christ's death, the very light itself, and obscured
him after his death; thus they buy every day the children of
light, and obscure them, and shall so do, until the world be at
an end. So that it may be ever true, that Christ said; “The
children of this world be wiser in their generation than the
children of light.” : : . . . .
These worldlings pull down the lively faith, and full con-
fidence that men have in Christ, and set up another faith,
another confidence, of their own making: the children of light
contrary. These worldlings set little by such works as God
hath prepared for our salvation, but they extol traditions and
works of their own invention; the children of light contrary.
The worldlings, if they spy profit, gains, lucre in any thing, be
it never such a trifle, be it never so pernicious, they preach it
to the people, (if they preach at any time,) and these things
they defend with tooth and nail. They can scarce disallow the
abuses of these, albeit they be intolerable, lest in disallowing
the abuse they lose part of their profit. The children of the
light contrary, put all things in their degree, best highest, next
the worst, lowest. They extol things necessary, christian,
and commanded of God. They pull down will-works feigned
by men, and put them in their place. . The abuses of
all things they earnestly rebuke. But yet these things be
so done on both parties, and so they both do gender, that the
CONVOCATION OF THE CLERGY. 47
children of the world show themselves wiser than the children
of light, and that frauds and deceits, lies and money, seem
evermore to have the upper hand. I hold my peace, I will
not say, how fat feasts and jolly banquets be jolly instruments
to set forth worldly matters withal. Neither the children of the
world be only wiser than the children of light, but are also
some of them, among themselves, much wiser than the other
in their generation. For albeit, as touching the end, the gene-
ration of them all is one ; yet in this same generation, some of
them have more craftily ingendered, than the other of their
fellows. w
For what a thing was that, that once every hundred year
was brought forth in Rome of the children of this world, and
with how much policy it was made, ye heard at Paul's Cross”
in the beginning of the last parliament. How some brought
forth canonizations, some expectations, some pluralities and
unions, some tot-quotst, and dispensations, some pardons, and
these of wonderful variety, some stationaries, some jubilaries,
some pocularies for drinkers, some manuaries for handlers
of relicks, some pedaries for pilgrims, some oscularies for
kissersf; some of them ingendered one, some other such
faitours, and every one in that he was delivered of, was excellent
politic, wise; yea, so wise, that with their wisdom they had
almost made all the world fools.
But yet they that begot and brought forth that our old ancient
purgatory pick-purse, that that was swaged and cowled with
a Franciscan's cowls, put upon a dead man's back, to the fourth
part of his sins, that that was utterly to be spoiled, and of none
other, but of our most prudent Lord Pope, and of him as oft
* The pulpit at Paul’s Cross was famous at the time of the reformation, and
during the reign of Queen Elizabeth, being always filled by the ablest preachers
from the two universities, as well as the great divines of the court. It was in
the open air, near Cheapside, where the tree now stands; and adjacent was a
house for the accommodation of the preachers, during their stay in town.
t Toties quoties, i.e., so many times, and as often ; this was the title of a
general dispensation.
† The articles of popish commerce, here enumerated, were consecrated
drinking vessels, gloves, sandals and a piece of wood, bearing the representation
of Christ, for the devout purchasers to kiss, whence it was called osculatorium.
§ It was deemed a security for the sinner to be buried in the vestment of
St. Francis; but the monks took care to make the family pay a good price or,
as Latimer says, wages for the favour.
j
.
}
48 sef Mon PREACHED BEFoRE THE
as him listed: that satisfactory, that missal, that scalary: they
I say, that were the wise fathers and genitors of this purgatory,
were, in my mind, the wisest of all their generation, and so far
pass both the children.of light, and also the rest of their company;
that they both are but fools, if ye compare them with these.
It was a pleasant fiction, and from the beginning so profitable
to the feigners of it, that almost, I dare boldly say, there hath
been no emperor, that hath gotten more by taxes and tallages,
of them that were alive, than these the very and right begotten
sons of the world, got by dead men's tributes and gifts. If
there be some in England, that would this sweating of the
world to be with no less policy kept still, than it was born and
brought forth in Rome, who then can accuse Christ of lying?
No, no; as it hath been ever true, so it shall be, that the
children of the world be much wiser, not only in making their
things, but also in conserving them. I wot not what it is,
but somewhat it is I wot, that some men be so loth to see
the abuse of this monster, purgatory, which abuse is more than
abominable: as who should say, there is none abuse in it, or
else as though there can be none in it. They may seem
heartily to love the old thing, that thus earnestly endeavour
them to restore his old name. They would not set an hair by
the name, but for the thing. They be not so ignorant, no they
be crafty, but that they know if the name come again, the thing
will come after. Thereby it ariseth, that some men make
their cracks, that they, maugre of all men's heads, have found
purgatory. I cannot tell what is found. This, to pray for
dead folks, this is not found, for it was never lost, How
can that be found that was not lost P O subtle finders,
that can find things (and God will) ere they be lost. For
that cowlish deliverance, their scalary losings, their papal
spoliations, and other such their figments, they cannot find.
No, these be so lost, as they themselves grant, that though
they seek them never so diligently, yet they shall not find
them, except perchance they hope to see them come in again
with their names. And that then money-gathering may
return again, and deceit walk about the country, and
so stablish their kingdom in all kingdoms. But to what
end this chiding between the children of the world, and
the children of light will come, only he knoweth that once
shall judge them both.
CON WOCATION OF • THE CLER GY. 49
Now, to make haste and to come somewhat nigher the
end; Go ye to, good brethren and fathers, for the love of
God go ye to ; and seeing we are here assembled, let us do
something whereby we may be known to be the children of
light. Let us do somewhat, lest we, which hitherto have been
judged children of the world, seem even still to be so. All
men call us prelates, then seeing we be in council, let us so
order ourselves, that we be prelates in honour and dignity,
so we may be prelates in holiness, benevolence, diligence,
and sincerity. All men know that we be here gathered, and
with most fervent desire, they anheale”, breathe, and gape for
the fruit of our convocation; as our acts shall be, so they shall
name us; so that now it lieth in us, whether we will be called
children of the world, or children of light.
Wherefore, lift up your heads, brethren, and look about with
your eyes, spy what things are to be reformed in the church of
England. Is it so hard, is it so great a matter for you to see
many abuses in the clergy, many in the laity P What is done
in the Arches”? Nothing to be amended ? What do
they there? Do they evermore rid the people's business and
matters, or cumber and ruffle them P Do they evermore
correct vice, or else defend it, sometime being well corrected
in other places How many sentences be given there in
time, as they ought to be 2 If men say truth, how many
without bribes P Or if all things be well done there, what
do men in bishop's consistories P Shall you oftener see the
punishments assigned by the laws executed, or else money
redemptions used in their stead? How think you by the
ceremonies that are in England, oft-times, with no little offence
of weak consciences, contemned; more oftener with super-
stition so defiled, and so depraved, that you may doubt whe-
ther it were better some of them to tarry still, or utterly to take
them away?. Have not our forefathers complained of the
number of ceremonies, of the superstition, and estimation of
them? . . . . - -
Do ye see nothing in our holidays Of the which very
few were made at the first, and they to set forth goodness,
virtue, and honesty But sithens, in some places, there is
* Anheale is an old word foranoint ; it seems here used for desire.
t The Court of Arches. -
Wol. I. E
50 SERMON PREACHED B EFORE THE
neither mean nor measure in making new holidays, as who
should say, this one thing is serving of God, to make this law,
that no man may work. But what doth the people on these
holidays? Do they give themselves to godliness, or else un-
godliness? See ye nothing, brethren : If you see not, yet
God seeth. God seeth all the whole holidays, to be spent
miserably in drunkenness, in glossing, in strife, in envy, in
dancing, dicing, idleness, and gluttony, He seeth all this,
and threateneth punishment for it. He seeth it, which neither
is deceived in seeing, nor deceiveth when he threateneth.
Thus men serve the devil, for God is not thus served, albeit
ye say, ye serve God. No, the devil hath more service done
unto him on one holiday, than on many working days. Let
all these abuses be counted as nothing, who is he that is not
sorry, to see in so many holidays rich and wealthy persons
to flow in delicates, and men that live by their travail, poor
men, to lack necessary meat and drink for their wives and
their children, and that they cannot labour upon the holidays,
except they will be cited, and brought before our officialsº
Were it not the office of good prelates, to consult upon
these matters, and to seek some remedy for them 7 Ye shall
See, my brethren, ye shall see once, what will come of this
our winking. - -
What think ye of these images that are had more than
their fellows in reputation? that are gone unto, with such
labour and weariness of the body, frequented with such cost,
sought out and visited with such confidence? What say ye
by these images, that are so famous, so noble, so noted,
being of them so many and so divers in England 7 Do you
think that this preferring of picture to picture, image to image,
is the right use, and not rather the abuse, of images? But
you will say to me, Why make ye all these interrogations !
And why, in these your demands, do you let and withdraw
the good devotion of the people 2 Be not all things well
done, that are done with good intent, when they be pro-
fitable to us? So surely covetousness both thinketh and
speaketh. Were it not better for us, more for estimation,
more meeter for men in our places, to cut away a piece of
this our profit, if we will not cut away all, than to wink at such
ungodliness, and so long to wink for a little lucre, specially
convocation of THE CLERGY. 51
if it be ungodliness, and also seem unto you ungodliness?
These be two things, so oft to seek mere images, and some-
time to visit the relicks of saints. And yet, as in those there
may be much ungodliness committed, so there may here some
superstition be hid, if that sometime we chance to visit pigs’
bones instead of saints' relicks, as in time past it hath chanced,
I had almost said, in England. Then this is too great a
blindness, a darkness too sensible, that these should be so com-
mended in sermons of some men, and preached to be done
after such manner, as though they could not be evil done;
which, notwithstanding, are such, that neither God nor man
commandeth them to be done. No rather, men commanded
them either not to be done at all, or else more slowlier and
seldomer to be done, forasmuch as our ancestors made this
constitution, “We command the priests, that they oft ad-
monish the people, and in especial women, that they make
no vows but after long deliberation, consent of their hus-
bands, and counsel of the priest”.” The church of England
in time past made this constitution. What saw they that
made this decree ? They saw the intolerable abuses of images.
They saw the perils that might ensue of going on pilgrimage.
They saw the superstitious difference that men made between
image and image. Surely, somewhat they saw. The con-
stitution is so made, that in manner it taketh away all such
pilgrimages. For it so plucketh away the abuse of them,
that it leaveth either none, or else seldom use of them.
For they that restrain making vows for going of pilgrimage,
restrain also pilgrimage. Seeing that for the most part it is
seen that few go on pilgrimage but vow-makers, and such
as by promise bind themselves to go. And when, I pray
you, should a man's wife go on pilgrimage, if she went not
before she had well debated the matter with herself, and ob-
tained the consent of her husband, being a wise man, and were
also counselled by a learned priest so to do When should
she go far off to these famous images 7 For this the common
people of England think to be going on pilgrimage to go to
some dead and notable image out of town, that is to say, far
* The constitution here referred to was settled by Edmond Rich, archbishop
of Canterbury in a synod held in 1286.
E 2
52. sERMon PREACHED BEFORE THE
from their house. Now if your forefathers made this con-
stitution, and yet thereby did nothing, the abuses every day
more and more increased, what is left for you to do Brethren
and Fathers, if ye purpose to do any thing, what should ye
sooner do, than to take utterly away these deceitful and
juggling images? Or else, if ye know any other mean to
put away abuses, to shew it, if ye intend to remove abuses.
Methink it should be grateful and pleasant to you to mark
the earnest mind of your forefathers, and to look upon their de-
sire where they say in their constitution, “We command you,”
and not we counsel you. How have we been so long a cold,
so long slack in setting forth so wholesome a precept of
the church of England. where we be so hot in all things
that have any gains in them, albeit they be neither commanded
us, nor yet given us by counsel; as though we had liever
the abuse of things should tarry still, than it taken away,
lose our profit 2 To let pass the solemn and nocturnal bac-
chanals, the prescript miracles, that are done upon certain
days in the west part of England, who hath not heard? I
think ye have heard of St. Blesis's heart which is at Mal-
verne*, and of St. Algar's bones, how long they deluded
the people 2 I am afraid, to the loss of many souls. Whereby
men may well conjecture, that all about in this realm, there
is plenty of such juggling deceits. And yet hitherto ye have
sought no remedy. But even still the miserable people are
suffered to take the false miracles for the true, and to lie still
asleep in all kind of superstition. God have mercy upon us !
Last of all, how think you of matrimony ? Is all well
here What of baptism Shall we evermore in ministering
of it speak Latin, and not English rather, that the people
may know what is said and done P
What think ye of these mass priests, and of the masses them-
selves? What say yef Be all things here so without abuses,
that nothing ought to be amended ? Your forefathers saw
somewhat, which made this constitution, against the venality,
and sale of masses, that under pain of suspending, no priest
* Malverne, in Worcestershire, had a famous monastery; but who these two
notable saints were, may be searched for in vain. We have no account of them
in the hagiographies.
convocation of THE CLERGY. 53
:f
should sell his saying of tricennals” or annals. What saw they,
that made this constitution ? What priests saw they What
manner of masses saw they, trow ye P But at the last, what
became of so good a constitution ? God have mercy upon us!
If there be nothing to be amended abroad, concerning the
whole, let every one of us make one better: if there be neither
abroad nor at home any thing to be amended, and redressed,
my lords, be ye of good cheer, be merry; and at the least,
because we have nothing else to do, let us reason the matter
how we may be richer. Let us fall to some pleasant communi-
cation, after let us go home, even as good as we came hither,
that is, right begotten children of the world, and utterly world-
lings. And while we live here let us all make bone cheer. For
after this life there is small pleasure, little mirth for us to hope
for: if now there be nothing to be changed in our fashions.
Let us say, not as St. Peter did : “Our end approacheth
nigh,” (1 Pet. iv.) this is an heavy hearing; but let us say as
the evil servant said: “It will be long ere my master come.
This is pleasant. Let us beat down our fellows: Let us eat
and drink with drunkards.” Surely as oft as we do not take
away the abuse of things, so oft we beat our fellows. As oft
as we give not the people their true food, so oft we beat our
fellows. As oft as we let them die in superstition, so oft we
beat them. To be short, as oft as we blind lead them blind, so
oft we beat, and grievously strike our fellows. When we welterin
pleasures and idleness, then we eat and drink with drunkards.
But God will come, God will come, he will not tarry long away.
He will come upon such a day as we nothing look for him, and
at such hour as we know not. He will come and cut us in
pieces. He will reward us as he doth the hypocrites. He will
set us where wailing shall be, my brethren; where gnashing
of teeth shall be, my brethren. And let here be the end of
our tragedy if ye will. These be the delicate dishes prepared
for the world's well-beloved children. These be the wafers and
# Triennials or Trentals, as they were sometimes called, consisted of thirty
masses said daily for a dead person during one month after his decease. But
Lyndwood observes that in some copies the word is Triennalibus, and that it
imports masses said every day for three years together. Annals or annuals denoted
a yearly mass said for a person upon the anniversary of his death; but in some
cases the mass was said for the repose of the soul of the deceased every day
during one year-Joh NSON's Eccles. Laws, Vol. II.
54 SERMON PREACH ED BEF ORE THE CI, ER GY.
junkets provided for worldly prelates, wailing and gnashing of
teeth. Can there be any mirth, where these two courses last
all the feast P Here we laugh, there we shall weep. Our teeth
make merry here, ever dashing in delicates; there we shall be
torn with teeth, and do nothing but gnash and grind our own.
To what end have we now excelled other in policy P What
have we brought forth at the last P Ye see, brethren, what sor-
row, what punishment is provided for you, if ye be worldlings.
If ye will not thus be vexed, be ye not the children of the
world: If ye will not be the children of the world, be not
stricken with the love of worldly things, lean not upon them:
If ye will not die eternally, live not worldly. Come, go to, my
brothers, go to, I say again, and once again go to, leave the love
of your profit; study for the glory and profit of Christ, seek
in your consultations such things as pertain to Christ, and bring
forth at the last somewhat that may please Christ. Feed ye
tenderly with all diligence the flock of Christ. Preach truly
the word of God. Love the light, walk in the light, and so
be ye the children of light while ye are in this world, that ye
may shine in the world that is to come bright as the sun, with
the Father, the Son, and the Holy Ghost, to whom be all
honour, praise, and glory. Amen.
A.
NOTABLE SERM ON
OF THE REVEREND FATHER,
MASTER HUGH LATIMER,
Preached in the Shrouds* at Paul's Church in London, on the 18th day of
January, anno 1548.
Quaecumque scriptasuntad nostrain doctrinam scriptasunt—Rom.xiv. 4.
“ALL things which are written, are written for our erudition
and knowledge. All things that are written in God’s book,
in the Bible book, in the book of the holy scripture, are written
to be our doctrine.” I told you in my first sermon-H, honour-
able audience, that I purposed to declare unto you two things,
The one, what seed should be sown in God’s field, in God's
plough land. And the other, who should be the sowers.
That is to say, what doctrine is to be taught in Christ's
church and congregation, and what men should be the teachers
and preachers of it. The first part I have told you in the
three sermons past, in which I have assayed to set forth my
plough, to prove what I could do. And now I shall tell you
who be the ploughers; for God's word is a seed to be sown in
ſº field, that is, the faithful congregation, and the preacher
b is the sower, And it is in the gospel; “Evivit qui seminat
Seminare semen suum ; “He that Soweth, the husbandman,
the ploughman, went forth to sow his seed.” So that a preacher
* The shrouds or crowds, as we learn from Stow, was a chapel under the choir
of St Paul’s church, where sermons were preached in the winter, and when the
weather would not permit an audience to stand in the church-yard.
† In the edition of 1562, John Day says, “ The rest of these sermons of the
Plough are not yet come to hand.” But it may be observed that the three ser-
mons on the Sower and the Householder, which are the last in this collection,
may be supposed to contain the substance of them.
56 SERM ON OF THE PLO U G H.
is resembled to a ploughman, as it is in another place; memo
admota aratro manu, et à tergo respiciens aptus est regno Dei.
“No man that putteth his hand to the plough, and looketh
back, is apt for the kingdom of God.” (Luke ix.) That is
to say, let no preacher be negligent in doing his office. Albeit
this is one of the places that hath been racked, as I told you
of racking scriptures. And I have been one of them myself."
that hath racked it, I cry God mercy for it; and have been
one of them that have believed and expounded it against reli-
gious persons that would forsake their order which they had
professed, and would go out of their cloister: whereas indeed
it toucheth not monkery, nor maketh any thing at all for any
such matter; but it is directly spoken of diligent preaching of
the word of God.
For preaching of the gospel is one of God's plough-works,
and the preacher is one of God’s ploughmen. Ye may not be
offended with my similitude, in that I compare preaching to
the labour and work of ploughing, and the preacher to a plough-
man: Ye may not be offended with this my similitude, for I
have been slandered of some persons for such things. It hath
been said of me, “Oh, Latimer, nay, as for him, I will never
believe him while I live, nor never trust him, for he likened
our blessed lady to a saffron-bag :” where indeed I never used
that similitude. But it was, as I have said unto you before
now, according to that which Peter saw before in the spirit of
prophecy, and said, that there should come afterward, “men
per quos via veritatis maledictis afficeretur, there should come
fellows by whom the way of truth should be evil spoken of,
and slandered.” But in case I had used this similitude, it had
not been to be reproved, but might have been without reproach.
For I might have said thus; as the saffron-bag that hath been
full of saffron, or hath had saffron in it, doth ever after savour
and smell of the sweet saffron that it contained; so our blessed
lady, which conceived and bare Christ in her womb, did ever
after resemble the manners and virtues of that precious babe
that she bare. And what had our blessed lady been the worse
for this Or what dishonour was this to our blessed lady ? But
as preachers must be wary and circumspect, that they give not
any just occasion to be slandered and ill spoken of by the
hearers, so must not the auditors be offended without cause,
§ ERM ON OF THE PLO U G H. 57
l
For heaven is in the gospel likened to a mustard-seed: it is
compared also to a piece of leaven; and as Christ saith, that at
the last day he will come like a thief; and what dishonour is
this to God? Or what derogation is this to heaven? Ye may
not then, I say, be offended with my similitude, for because I
liken preaching to a ploughman's labour, and a prelate to a
ploughman. But now you will ask me whom I call a prelate?
A prelate is that man, whatsoever he be, that hath a flock to
be taught of him ; whosoever hath any spiritual charge in the
faithful congregation, and whosoever he be that hath cure of
souls. And well may the preacher and the ploughman be likened
together: First, for their labour of all seasons of the year; for
there is no time of the year in which the ploughman hath not
some special work to do. As in my country in Leicestershire,
the ploughman hath a time to set forth, and to assay his plough,
and other times for other necessary works to be done. And
then they also may be likened together for the diversity of
works, and variety of offices that they have to do. For as the
ploughman first setteth forth his plough, and then tilleth his
land, and breaketh it in furrows, and sometime ridgeth it up
again; and at another time harroweth it and clotteth it, and
sometime dungeth it and hedgeth it, diggeth it and weedeth it,
purgeth and maketh it clean : So, the prelate, the preacher,
hath many diverse offices to do. AE hath first a busy work to
bring his parishioners to a right faifº, as Paul calleth it; and
not a swerving faith, but to a faith that embraceth Christ, and
trusteth to his merits; a lively faith, a justifying faith; a faith
that maketh a man righteous, without respect of works: as ye
have it very well declared and set forth in the Homily." He
hath then a busy work, I say, to bring his flock to a right
faith, and then to confirm them in the same faith. Now cast-
ing them down with the law, and with threatenings of God for
sin; now ridging them up again with the gospel, and with the
promises of God's favour. Now weeding them, by telling them
their faults, and making them forsake sin; now clotting them,
by breaking their stony hearts, and by making them supple-
hearted, and making them to have hearts of flesh; that is, soft
hearts, and apt for doctrine to enterin. Now teaching to know
God rightly, and to know their duty to God and their neigh-
bours. Now exhorting them when they know their duty, that
58 SERM ON OF THE PLOU G H.
they do it, and be diligent in it; so that they have a continual
work to do. Great is their business, and therefore great should
be their hire. [They have great labours, and therefore they
ought to have good livings, that they may commodiously feed
their flock; for the preaching of the word of God unto the
people, is called meat: scripture calleth it meat; not straw-
berries *; that come but once a year, and tarry not long, but
|
are soon gone: but it is meat, it is no dainties.] The people |
must have meat that must be familiar and continual, and
daily given unto them to feed upon. Many make a straw-
berry of it, ministering it but once a year; but such do not
the office of good prelates. For Christ saith, Quis putas est
servus prudens et fidelis I qui dat cibum in tempore...—
“Who think you is a wise and a faithful servant? He that
giveth meat in due time.” So that he must at all times con-
venient preach diligently: therefore saith he, “Who trow ye
is a faithful servant?” He speaketh it as though it were a rare
thing to find such a one, and as though he should say, there be
but a few of them to find in the world. And how few of them
there be throughout this realm that give meat to their flock as
they should do, the visitors can best tell: Too few, too few,
the more is the pity, and never so few as now. *
By this then it appeareth that a prelate, or any that hath
cure of soul, must diligently and substantially work and labour.
Therefore saith Paul to Timothy, Qui episcopatum desiderat,
hic bonum opus desiderat, “He that desireth to have the office
of a bishop, or a prelate, that man desireth a good work.” Then
if it be a good work, it is work; ye can make but a work of it.
It is God's work, God's plough, and that plough God would
have still going. Such then as loiter and live idly, are not
good prelates, or ministers. And of such as do not preach and
teach, and do their duties, God saith by his prophet Jeremy,
Maledictus quº facit opus Dei fradulenter, “Cursed be the
man that doth the work of God fraudulently, guilefully
* This expression which Latimer made use of to designate the non-residents
of his day, who only visited their cures once a year, became proverbial. A
bachelor of divinity, named Oxenbridge, in a sermon preached at St. Paul’s
Cross, Jan. 13, 1566, says, “I will shew you the state and condition of this my
mother Oxford; for a piteous case it is, that now in all Oxford, there is not past
five or six preachers, I except strawberry preachers.”
SERMON OF THE PLO U GH, 59
or deceitfully; some books have it negligenter, negligently or
slackly.” How many such prelates, how many such bishops,
Lord, for thy mercy, are there now in England P And what
shall we in this case do; shall we company with them P O Lord,
for thy mercy I shall we not company with them 2 O Lord,
whither shall we flee from them P But “cursed be he that doth
the work of God negligently or guilefully.” A sore word for
them that are negligent in discharging their office, or have
done it fraudulently; for that is the thing that maketh the
people ill. -
But true it must be that Christ saith, Multi sunt vocati,
pauci vero elect. “Many are called, but few are chosen.”
(Mat. xxii.). Here have I an occasion by the way somewhat to
say unto you ; yea, for the place that I alleged unto you
before out of Jeremy, the forty-eighth chapter. And it was
spoken of a spiritual work of God, a work that was commanded
to be done, and it was of shedding blood, and of destroying
the cities of Moab. For, saith he, “Cursed be he that keepeth
back his sword from shedding of blood.” As Saul, when he
kept back the sword from shedding of blood, at what time he
was sent against Amaleck, was refused of God for being dis-
obedient to God’s commandment, in that he spared Agag the
king. So that, that place of the prophet was spoken of them
that went to the destruction of the cities of Moab, among the
which there was one called Nebo, which was much reproved for
idolatry, superstition, pride, avarice, cruelty, tyranny, and for
hardness of heart; and for these sins was plagued of God and
destroyed. --
ow what shall we say of these rich citizens of London 2
what shall I say of them P. Shall I call them proud men of
London, malicious men of London, merciless men of London P
No, no, I may not say so; they will be offended with me then.
Yet must I speak. For is there not reigning in London as
much pride, as much covetousness, as much cruelty, as much
oppression, and as much superstition, as was in Nebo P/Yes, I
think, and much more too. Therefore I say, repent, O Lon-
don; repent, repent. Thou hearest thy faults told thee,
amend them, amend them. I think, if Nebo had had the
preaching that thou hast, they would have converted. And,
you rulers and officers, be wise and circumspect, look to your
60 SERMON OF THE PLO Ú G H.
charge, and see you do your duties; and rather be glad to
amend your ill living. than to be angry when you are warned
or told of your fault. What ado was there made in London at
a certain man, because he said, (and indeed at that time
on a just cause,) “Burgesses,” quoth he, “nay, Butterflies.”
Lord what ado there was for that word; and yet would
God they were no worse than butterflies. Butterflies do but
their nature; the butterfly is not covetous, is not greedy,
of other men's goods; is not full of envy and hatred, is not
malicious, is not cruel, is not merciless. The butterfly glorieth
not in her own deeds, nor preferreth the traditions of men before
God’s word; it committeth not idolatry, nor worshippeth false
gods. H. London cannot abide to be rebuked ; such is the
nature of man. If they be pricked, they will kick; if they be
rubbed on the gall, they will wince ; but yet they will not
amend their faults, they will not be ill spoken of. But how
shall I speak well of them 2 If you could be content to receive
and follow the word of God, and favour good preachers, if you
could bear to be told of your faults, if you could amend when
you hear of them, if you would be glad to reform that is amiss:
If I might see any such inclination in you, that you would
leave to be merciless, and begin to be charitable, I would then
hope well of you, I would then speak well of you. But London
was never so ill as it is now] In times past, men were full of
pity and compassion, but now there is no pity; for in London
their brother shall die in the streets for cold, he shall lie sick
at the door between stock and stock, I cannot tell what to call it,
and perish there for hunger: Was there ever more unmerciful-
ness in Nebo º I think not. In times past, when any rich man
died in London, they were wont to help the poor scholars of the
universities with exhibition. When any man died, they would
bequeath great sums of money toward the relief of the poor.
When I was a scholar in Cambridge myself, I heard very good
report of London, and knew many that had relief of the rich
men of London; but now I can hear no such good report, and
yet I inquire of it, and hearken for it; but now charity is
waxen cold, none helpeth the scholar nor yet the poor. And in
those days, what did they when they helped the scholars?
Marry they maintained and gave them livings that were very
papists, and professed the pope's doctrine: and now that the
SERMON OF THE PEOUG H. 61
knowledge of God's word is brought to light, and many ear-
nestly study and labour to set it forth, now almost no man
, helpeth to maintain them.
Joh London, London, repent, repent ; for I think God is
more displeased with London than ever he was with the city of
Nebo. Repent therefore, repent, London, and remember that
the same God liveth now that punished Nebo, even the same
God, and none other; and he will punish sin as well now as he
A did then: and he will punish the iniquity of London, as well
as he did them of Nebo, Amend therefore. And ye that be
prelates, look well to your office; for right prelating is busy
labouring, and not lording. Therefore preach and teach,
and let your plough be doing. Ye lords, I say, that live
like loiterers, look well to your office, the plough is your
office and charge. If you live idle and loiter, you do not
your duty, you follow not your vocation; let your plough
therefore be going, and not cease, that the ground may bring
forth fruit.
But now me thinketh I hear one say unto me: Wot ye what
you say 2 Is it a work? Is it a labour How then hath it
happened, that we have had so many hundred years so many
unpreaching prelates, lording loiterers, and idle ministers 2
Ye would have me here to make answer, and to shew the cause
thereof. Nay, this land is not for me to plough, it is too stony,
too thorny, too hard for me to plough. They have so many
things that make for them, so many things to say for them-
selves, that it is not for my weak team to plough them. They
have to say for themselves long customs, ceremonies and autho-
rity, placing in parliament, and many things more. And I
fear me this land is not yet ripe to be ploughed: for, as the
saying is, it lacketh weathering: this gear lacketh weathering,
at least way it is not for me to plough. For what shall I look
for among thorns, but pricking and scratching P What among
, stones, but stumbling: what, I had almost said among ser-
f pents, but stinging f/But this much I dare say, that since lord-
i ing andloitering hath come up, preaching hath come down con-
trary to the Apostles' times: for they preached and lorded not,
and now they lord and preach not. For they that be lords
will ill go to plough: it is no meet office for them; it is not
seeming for their tº Thus came up lording loiterers: thus
i
i
62 SERMON OF THE PLOUGH.
crept in unpreaching prelates, and so have they long continued. |
For how many unlearned prelates have we now at this day P
And no marvel; for if the ploughmen that now be were made
lords, they would clean give over ploughing; they would leave
off their labour, and fall to lording outright, and let the plough
stand; and then both ploughs not walking, nothing should
be in the commonweal but hunger. For ever since the
prelates were made lords and nobles, the plough standeth, there
is no work done, the people starve. They hawk, they hunt,
they card, they dice, they pastime in their prelacies with gallant
gentlemen, with their dancing minions, and with their fresh
companions, so that ploughing is set aside. And by the lord-
ing and loitering, preaching and ploughing is clean gone. And
thus if the ploughmen of the country were as negligent in their
office as prelates be, we should not long live, for lack of suste-
nance. And as it is necessary for to have this ploughing for the
sustentation of the body, so must we have also the other for the
satisfaction of the soul, or else we cannot live long ghostly. For
as the body wasteth and consumeth away for lack of bodily
meat, so doth the soul pine away for default of ghostly meat.
But there be two kinds of enclosing, to let or hinder both these
kinds of ploughing; the one is an enclosing to let or hinder the
bodily ploughing, and the other to let or hinder the holiday
ploughing, the church ploughing.
The bodily ploughing is taken in and enclosed through sin-
gular commodity. For what man will let go, or diminish his
private commodity for a commonwealth 2 And who will sustain
any damage for the respect of a public commodity? The other
plough also no man is diligent to set forward, nor no man will
hearken to it. But to hinder and let it all men's ears are open ;
yea, and a great many of this kind of ploughmen, which are
very busy, and would seem to be very good workmen: I fear
me, some be rather mock-gospellers, than faithful ploughmen.
I know many myself that profess the gospel, and live nothing
thereafter. I know them, and have been conversant with some?
of them. I know them, and I speak it with a heavy heart,
there is as little charity and good living in them as in any other;
according to that which Christ said in the gospel to the great
number of people that followed him, as though they had had
an earnest zeal to his doctrine, whereas indeed they had it not;
SERM ON OF THE PLO U GH, 63
Non quia vidistis signa, sed quia comedistis de panibus.
“Ye follow me, saith he, not because ye have seen the signs
and miracles that I have done; but because ye have eaten the
bread, and refreshed your bodies, therefore you follow me.” So
that I think, many one now-a-days professeth the gospel for the
living sake, not for the love they bear to God's word. But
they that will be true ploughmen, must work faithfully for
God's sake, for the edifying of their brethren. And as dili-
gently as the husbandman plougheth for the sustentation of the
body, so diligently must the prelates and ministers labour for
the feeding of the soul; both the ploughs must still be doing,
as most necessary for man. And wherefore are magistrates
ordained, but that the tranquillity of the commonweal may be
confirmed, limiting both ploughs 2 sº
But now for the fault of unpreaching prelates, methink I
could guess what might be said for excusing of them: They
are so troubled with lordly living, they be so placed in palaces,
couched in courts, ruffling eir rents, dancing in their domi-
nions, burdened with ambassages, pampering of their paunches,
like a monk that maketh his jubilee; munching in their man-
gers, and molling in their gay manors and mansions, and so
troubled with loitering in their lordships, that they cannot at-
tend it. They are otherwise occupied, some in the king's mat-
ters, some are ambassadors, some of the privy council, some to
furnish the court, some are lords of the parliament, some are
presidents, and some comptrollers of mints.
Well, well, is this their duty 2 Is this their office? Is this
their calling P Should we have ministers of the church to be
, comptrollers of the mints? Is this a meet office for a priest
that hath cure of souls P Is this his charge? I would here
ask one question; I would fain know who controlleth the devil
at home in his parish, while he controlleth the mint? If the
apostles might not leave the office of preaching to the deacons,
shall one leave it for minting 2 I cannot tell you ; but the say-
ing is, that since priests have been minters, money hath been
worse than it was before. And they say that the evilness of
money hath made all things dearer. And in this behalf I must
speak to England. “Hear, my country, England,” as Paul
said in his first epistle to the Corinthians, the sixth chapter;
for Paul was no sitting bishop, but a walking and a preaching

64 SERM ON OF THE PLO U G H .
bishop. But when he went from them, he left there behind
him the plough going still; for he wrote unto them, and re-
buked them for going to law, and pleading their causes before
heathen judges: “Is there,” saith he, “utterly among you
no wise man, to be an arbitrator in matters of judgment?
What, not one of all that can judge between brother and
brother; but one brother goeth to law with another, and that
under heathen judges 2 constitute contemptos qui sunt in
ecclesia, &c. Appoint them judges that are most abject and
vile in the congregation.” Which he speaketh in rebuking
them; “ For,” saith he, ad erubescentiam vestram dico.
“I speak it to your shame.” So, England, I speak it to thy
shame; is there never a nobleman to be a lord president", but
it must be a prelate 2 Is there never a wise man in the realm to
be a comptroller of the mint? I speak it to your shame. I
speak it to your shame. If there be never a wise man, make a
water-bearer, a tinker, a cobbler, a slave, a page, comptroller of
the mint: make a mean gentleman, a groom, a yeoman, or a
poor beggar, lord president.
Thus I speak, not that I would have it so; but to your
shame, if there be never a gentleman meet nor able to be lord
president. For why are not the noblemen and young gentle-
men of England so brought up in knowledge of God, and in
learning, that they may be able to execute offices in the com-
monweal? The king hath a great many of wards, and I trow
there is a court of wards; why is there not a school for the
wards, as well as there is a court for their lands? Why are
they not set in schools where they may learn? Or why are
they not sent to the universities, that they may be able to serve
the king when they come to age? If the wards and young gen-
tlemen were well brought up in learning, and in the knowledge
of God, they would not when they come to age so much give
themselves to other vanities. And if the nobility be well trained
in godly learning, the people would follow the same train. For
truly, such as the noblemen be, such will the people be. LAnd
now, the only cause why noblemen be not made lord presidents,
is because they have not been brought up in learning.
Therefore for the love of God appoint teachers and school-
* In those days it was as common for clergymen to hold civil offices, as it
was for laymen to enjoy ecclesiastical dignities.
SERM ON OF THE PLO U G H . 65
§
\
masters, you that have charge of youth; and give the teachers
stipends worthy their pains, that they may bring them up in
grammar, in logic, in rhetoric, in philosophy, in the civil law
and in that which I cannot leave unspoken of, the word of
God.T Thanks be unto God, the nobility otherwise is very
well brought up in learning and godliness, to the great joy and
comfort of England; so that there is now good hope in the
youth, that we shall another day have a flourishing common-
weal, considering their godly education. Yea, and there be
already noblemen enough, though not so many as I would
wish, able to be lord presidents, and wise men enough for the
mint. And as unmeet a thing it is for bishops to be lord pre-
sidents, or priests to be minters, as it was for the Corinthians
to plead matters of variance before heathen judges. It is also
a slander to the noblemen, as though they lacked wisdom and
learning to be able for such offices, or else were no men of
conscience, or else were not meet to be trusted, and able for
such offices. And a prelate hath a charge and cure other-
wise; and therefore he cannot discharge his duty and be a
lord president too. For a presidentship requireth a whole
man; and a bishop cannot be two men. A bishop hath his
office, a flock to teach, to look unto ; and therefore he cannot
meddle with another office, which alone requireth a whole
man: He should therefore give it over to whom it is meet,
and labour in his own business; as Paul writeth to the Thes-
salonians; “Let every man do his own business, and follow
his calling.” Let the priest preach, and the noblemen handle
the temporal matters. Moses was a marvellous man, a good
man: Moses was a wonderful fellow, and did his duty, being
a married man; we lack such as Moses was. Well, I would
all men would look to their duty, as God hath called them,
and then we should have a flourishing Christian common-
weal.
And now I would ask a strange question ; who is the most
diligentest bishop and prelate in all England, that passeth all
the rest in doing his office? I can tell, for I know him who it
is; I know him well. But now I think I see you listening and
hearkening that I should name him. There is one that passeth
all the other, and is the most diligent prélate and preacher in
all England. And will ye know who it is I will tell you:
I ... *.* - * --- F *-
Vol.
* = -
-**** *
66 SEIR.M ON OF THE PLO U G.H.

it is the devil. He is the most diligent preacher of all other; T
----> “ “-º-º-º- -- &ſ ºf ... -- ~ * e *...*&^*...* **ºnºr:
He is never out of his diocess; he is never from his ETG.; ye.
shalſ never find him unoccupied; he is ever in his * ; he
- *-- • * *** ---
keepeth residence at all times; yeshåll fiéver find him out of
the way, call for him when you will he is ever at home; the
ſ: e º º t ---, -º ºr cº- -º-º-º:
diligentest preacher in all the realm; he is ever at his
Slough ;
no lording nor loitering can hinder him; he is ever applying
his business, ye shall never find him idle I warrant you. And
This office is to hinder religion, to maintain superstition, to set
up idolatry, to teach all kind of popery. He is ready as can
be wished for to set forth his plough ; to devise as many ways
as can be to deface and obscure God’s glory. Where the devil
is resident, and hath his plough going, there away with books
and up with candles; away with bibles and up with beads;
away with the light of the gospel, and up with the light of
candles, yea, at moon-days. Where the devil is resident, that
he may prevail, up with all superstition and idolatry; censing,
painting of images, candles, palms, ashes, holy water, and new
service of men's inventing; as though man could invent a better
way to honour God with, than God himself hath appointed.
Down with Christ's cross, up with purgatory pickpurse, up
with him, the popish purgatory, I mean.” Away with cloth-
ing the naked, the poor and impotent, up with decking of
images, and gay garnishing of stocks and stones: up with
man's traditions and his laws, down with God’s traditions and
his most holy word. Down with the old honour due to God,
and up with the new god's honour. Let all things be done in
Latin: there must be nothing but Latin, not so much as
Memento homo quod cºnis es, et in cinerem reverteris.
“Remember man that thou art ashes, and into ashes shalt thou
return:” which be the words that the minister speaketh unto
the ignorant people, when he giveth them ashes upon Ash-wed-
nesday, but it must be spoken in Latin. God's word may in
ng-wise be translated into English.
Oh that our prelates would be as diligent to sow the corn of
good doctrine, as Satan is to sow cockle and darnel ! And this
is the devilish ploughing, the which worketh to have things in
Latin, and letteth the fruitful edification.] But here some man
will say to me, what, Sir, are ye so privy of the devil's counsel
that ye know all this to be true?—Truly I know him too well,
SERM ON OF THE PLO U G H. 67
and have obeyed him a little too much in condescending to some
follies; and I know him as other men do, yea that he is ever
occupied, and ever busy in following his plough. I know by
St. Peter, which saith of him, Sicut leo rugiens circuit
quarens quem devoret. “He goeth about like a roaring lion,
seeking whom he may devour.” I would have this text well
viewed and examined, every word of it: “Circuit,” he goeth
about in every corner of his diocess; he goeth on visitation
daily, he leaveth no place of his cure unvisited: he walketh
round about from place to place, and ceaseth not. “Sicut
leo,” as a lion, that is, strongly, boldly, and proudly;
stately and fiercely with haughty looks, with his proud coun-
tenances, with his stately braggings. “Rugiens,” roaring;
for he letteth not slip any occasion to speak or to roar out when
he seeth his time. “Quarens,” he goeth about seeking, and
not sleeping, as our bishops do; but he seeketh diligently,
he searcheth diligently all corners, whereas he may have his
prey. He roveth abroad in every place of his diocess; he
standeth not still, he is never at rest, but ever in hand with his
plough, that it may go forward. But there was never such a
preacher in England as he is. Who is able to tell his diligent
preaching, which every day, and every hour, laboureth to sow
cockle and darnel, that he may bring out of form, and out of
estimation and renown, the institution of the Lord's supper
and Christ's cross P For there he lost his right; for Christ
said, Nunc judicium est mundi, princeps seculi hufus eji-
cieturforas. Et sicut evaltavit Moses serpentem in deserto,
7ta evaltari oportet filium hominis. E. cum evaltatus fuero,
à terra, omnia traham ad meipsum. Now is the judgment of
this world, and the prince of this world'shall be cast out. And
as Moses did lift up the serpent in the wilderness, so must the
son of man be lift up. And when I shall be lift up from the
earth, I will draw all things unto myself.”—(John iii.) For
the devil was disappointed of his purpose; for he thought all
to be his own: and when he had onee brought Christ to the
cross, he thought all cocksure. *
But there lost he all reigning: for Christ said, Omnia
traham ad meipsum. “I will draw all things to myself.” He
meaneth, drawing of man's soul to salvation. And that he
said he would do per Semetipsum by his own self; not by any
F 2
68 SERM ON OF THE PLO U G H ,
other body's sacrifice. He meant by his own sacrifice on the
cross, where he offered himself for the redemption of mankind;
and not the sacrifice of the mass to be offered by another. For
who can offer him but himself? He was both the offerer and
the offering. And this is the mark at the which the devil
shooteth, to evacuate the cross of Christ, and to mingle the in-
stitution of the Lord's supper; the which although he cannot
bring to pass, yet he goeth about by his sleights and subtil
means to frustrate the same ; and these fifteen hundred years
he hath been a doer, only purposing to evacuate Christ's death,
and to make it of small efficacy and virtue. For whereas Christ,
“according as the serpent was lifted up in the wilderness, so
would he himself be exalted; that thereby as many as trusted
in him should have salvation; but the devil would none of that.
They would have us saved by a daily oblation propitiatory;
by a sacrifice expiatory, or remissory. }
Now if I should preach in the country, among the unlearned,
I would tell what propitiatory, expiatory, and remissory is ;
but here is a learned auditory: yet for them that be unlearned
I will expound it. Propitiatory, expiatory, remissory, or satis-
factory, for they signify all one thing in effect, and is nothing
else but a thing whereby to obtain remission of sins, and to
have salvation. And this way the devil used to evacuate the
death of Christ, that we might have affiance in other things, as
in the daily sacrifice of the priest; whereas Christ would have
us to trust in his only sacrifice. So he was, Agnus occisus
ab origine mundi. “The lamb that hath been slain from the
beginning of the world;” and therefore he is called, juge
sacrificium, “a continual sacrifice;” and not for the conti-
nuance of the mass, as the blanchers have blanched it, and
wrested it; and as I myself did once mistake it. But Paul
saith, per semetºpsum purgatio facta. “By himself, and
by none other, Christ made purgation and satisfaction for
the whole world.”
Would Christ this word, by himself, had been better
weighed and looked upon, and in sanctificationem, to
make them holy ; for he is fuge sacrificium a continual
sacrifice, in effect, fruit and operation; that liké as they, which
seeing the serpent hang up in the desert, were put in re-
membrance of Christ's death, in whom as many as believed
SERM ON OF THE PI, O U G H . 69
were saved ; so all men that trusted in the death of Christ
shall be saved, as well they that were before, as they that came
after. For he was a continual sacrifice, as I said, in effect,
fruit, operation, and virtue. As though he had from the be-
ginning of the world, and continually should to the world's
end, hang still on the cross; and he is as fresh hanging on the
cross now, to them that believe and trust in him, as he was
fifteen hundred years ago, when he was crucified.
Then let us trust upon his only death, and look for none
other sacrifice propitiatory, than the same bloody sacrifice, the
lively sacrifice; and not the dry sacrifice, but a bloody sacri-
fice. For Christ himself said, consummatum est. “It is per-
fectly finished:” “I have taken at my Father's hand the dis-
pensation of redeeming mankind, I have wrought man's re-
demption, and have despatched the matter.” Why then mingle
ye him P Why do ye divide him 2 Why make you of him
more sacrifices than one 2 Paul saith, Pascha nostrum 7m-
molatus est Christus. “Christ our passover is offered up;” so
that the thing is done, and Christ hath done it, and he hath
done it semel, always, once for all : and it was a bloody sacri-
fice, not a dry sacrifice.
Why then, it is not the mass that availeth or profiteth for
the quick and the dead. Wo worth thee, O Devil, wo worth
thee, that hast prevailed so far and so long; that hast made
England to worship false gods, forsaking Christ their Lord.
Wo worth thee devil, wo worth thee devil, and all thy angels.
If Christ by his death draweth all things to himself, and
draweth all men to salvation, and to heavenly bliss, that trust
in him; then the priests at the mass, at the popish mass, I
say, what can they draw, when Christ draweth all, but lands
and goods from the right heirs? The priests draw goods and
riches, benefices, and promotions to themselves; and such as
believed in their sacrifices they draw to the devil. But Christ is
he that draweth souls unto him by his bloody sacrifice. What
have we to do then, but epulari in Domino, to eat in the
Lord at his supper ?
What other service have we to do to him, and what other
sacrifice have we to offer, but the mortification of our flesh P
What other oblation have we to make, but of obedience, of
good living, of good works, and of helping our neighbours ?
70 SERM ON OF THE PLO U G H .
But as for our redemption, it is done already, it cannot be
better: Christ hath done that thing so well, that it cannot be
amended. It cannot be devised how to make that any better
than he hath done it. But the devil, by the help of that
Italian bishop yonder, his chaplain, hath laboured by all
means that he might, to frustrate the death of Christ and the
merits of his passion. And they have devised for that purpose
to make us believe in other vain things by his pardons; as to
have remission of sins for praying on hallowed beads; for drink-
ing of the bakehouse bowl; as a canon of Waltham Abbey
once told me, that whensoever they put their loaves of bread
into the ovenſlas many as drank of the pardon bowl should
have pardon for drinking of it. A mad thing, to give pardon
to a bowl. Then to Pope Alexander's holy water, to hal-
lowed bells, palms, candles, ashes, and what not? And of
these things, every one hath taken away some part of Christ's
sanctification; every one hath robbed some part of Christ's
passion and cross, and hath mingled Christ's death, and hath
been made to be propitiatory and satisfactory, and to put away
sin. Yea, and Alexander's holy water yet at this day remaineth
in England, and is used for a remedy against spirits and to
chase away devils; yea, and I would this had been the worst.
I would this were the worst.] But wo worth thee, O devil, that
hast prevailed to evacuate Christ's cross, and to mingle the
Lord's supper. These be the Italian bishop's devices, and the
devil hath pricked at this mark to frustrate the cross of Christ:
he shot at this mark long before Christ came, he shot at it four
thousand years before Christ hanged on the cross, or suffered
his passion.
For the brazen serpent was set up in the wilderness, to put
men in remembrance of Christ's coming; that like as they
which beheld the brazen serpent were healed of their bodily
diseases, so they that looked spiritually upon Christ that was
to come, in him should be saved spiritually from the devil.
The serpent was set up in memory of Christ to come, but the
devil found means to steal away the memory of Christ's com-
ing, and brought the people to worship the serpent itself, and
to cense him, to honour him, and to offer to him, to worship
him, and to make an idol of him. And this was done by the
market-men that I told you of And the clerk of the market
SERM ON OF THE PLO U G H. 7]
did it for the lucre and advantage of his master, that thereby
his honour mightincrease; for by Christ's death he could have
but small worldly advantage. And so even now so hath he
certain blanchers belonging to the market, to let and stop the
light of the gospel, and to hinder the king's proceedings in
setting forth the word and glory of God. And when the
king's majesty, with the advice of his honourable council,
goeth about to promote God’s word, and to set an order in
matters of religion, there shall not lack blanchers that will say;
as for images, whereas they have used to be censed, and to
have candles offered unto them, none be so foolish to do it
to the stock or stone, or to the image itself; but it is done to
God and his honour before the image. And though they
should abuse it, these blanchers will be ready to whisper the
king in the ear, and to tell him, that this abuse is but a small
matter; and that the same, with all other like abuses in the
church, may be reformed easily. “It is but a little abuse, say
they, and it may be easily amended. But it should not be
taken in hand at the first, for fear of trouble or further inconve-
niencies. The people will not bear sudden alterations; an insur-
rection may be made after sudden mutation, which may be to the
great harm and loss of the realm. Therefore all things shall
be well, but not out of hand, for fear of further business.”
These be the blanchers that hitherto have stopped the word of
God, and hindered the true setting forth of the same. There
be so many put-offs, so many put-byes, so many respects and
considerations of worldly wisdom: And I doubt not but there
were blanchers in the old time to whisper in the ear of good
King Hezekiah, for the maintenance of idolatry done to the
brazen serpent, as well as there hath been now of late, and be
now, that can blanch the abuse of images, and other like
things.
But good King Hezekiah would not be so blinded; he was
liké to Apollos, fervent in spirit. He would give no ear to
the blanchers; he was not moved with the worldly respects,
with these prudent considerations, with these policies: he
feared not insurrections of the people: he feared not lest his
people would not bear the glory of God, but he (without any
of these respects, or policies, or considerations, like a good
king, for God's sake and for conscience sake) by and by .
72 SERM ON OF THE PI, O U G H.
plucked down the brazen serpent, and destroyed it utterly,
and beat it to powder. He out of hand did cast out all images,
he destroyed all idolatry, and clearly did extirpate all super-
stition. He would not hear these blanchers and worldly wise
men, but without delay followeth God's cause, and destroyeth all
idolatry out of hand. Thus did good King Hezekiah ; for he
was like Apollos, fervent in spirit, and diligent to promote
God’s glory.
And good hope there is that it shall be likewise here in
England; for the king's majesty is so brought up in knowledge,
virtue, and godliness, that it is not to be mistrusted but that
we shall have all things well, and that the glory of God shall
be spread abroad throughout all parts of the realm, if the pre-
lates will diligently apply their plough, and be preachers ra-
ther than lords. But our blanchers, which will be lords, and
no labourers, when they are commanded to go and be resident
upon their cures, and preach in their benefices, they would say,
Why? I have set a deputy there; I have a deputy that
looketh well to my flock, and the which shall discharge my
duty. A deputy, quoth he, I looked for that word all this
while. And what a deputy must he be trow ye? Even one
like himself; he must be a Canonist: that is to say, one that
is brought up in the study of the pope's laws and decrees; one
that will set forth papistry as well as himself will do; and one
that will maintain all superstition and idolatry; and one that will
nothing at all, or else very weakly, resist the devil's plough ;
yea, happy it is if he take no part with the devil: and where he
should be an enemy to him, it is well if he take not the devil's
part against Christ.
But in the mean time, the prelates take their pleasures. They
are lords and no labourers; but the devil is diligent at his
plough. He is no unpreaching prelate: He is no lordly
loiterer from his cure; but a busy ploughman; so that among
all the prelates, and among all the pack of them that have cure,
the devil shall go for my money, for he still applieth his busi-
ness. Therefore, ye unpreaching prelates, learn of the devil:
to be diligent in doing of your office, learn of the devil: and if
you will not learn of God, nor good men, for shame learn of
the devil; ad erubescentiam vestram dico, “I speak it for
your shame: ” If you will not learn of God, nor good men,
SERMON OF THE PLO U GH, 73
to be diligent in your office, learn of the devil. Howbeit there
is now very good hope that the king's majesty, being by the
help of good governance of his most honourable counsellors,
trained and brought up in learning, and knowledge of God's
word, will shortly provide a remedy, and set an order herein;
which thing that it may so be, let us pray for him. Pray for
him, good people; pray for him. Ye have great cause and
need to pray for him.
THE
S E V E N S E R M O N S
OF THE
REVEREND FATHER. M. HUGH LATIMER,
*
WHICH HE PREACHED BEFORE
OUR LATE SOVEREIGN LORD OF FAMOUS MEMORY,
KING EDWARD THE SIXTH,
WITHIN THE PREACHING-PLACE
IN THE PALACE AT WESTMINSTER,
In the Year of our Lord 1549.
Whereunto are added other Two SERMoNs, as well that he preached at Stamford,
as also the last that he made before the late King Edward,
which he called his ULTIMUM WALE.
T) E D I C A TI O N.
TO THE
RIGHT VIRTUOUS AND GRACIOUS
LADY KATHERINE, DUCHESS OF SUFFOLK,
THOMAS SOME,
HER HUMBLE AND FAITIIFUL or Ator, wish ETH God LY FAvour AND
EVERLASTING SALVATION FROM GoD THE FATHER, THROUGH
JESUS CIII & IST OUR MERCH FUL LORD.
WHEN man is born for man, that one to another should be
a God, and not a devil; an helper, no hinderer; unto whom
also the use of the tongue is only given, whereby they do both
express and shew the affections of their minds, there is no man
which can say, I have no need of any man. But amongst infi-
mite mischiefs and evils of man's poverty and anguish, by which
he hath need of other men's help, is the instruction of prudence
or virtue, and of science. For mankind in this do precel chiefly
brute beasts, because they help one another by mutual commu-
nication. In learning good and virtuous manners, the use of
communing is required chiefly, that men erring, and ignorant,
should be taught, for there is nome which shall ever learn of
himself, although he be never so happily born. Therefore it
shall become every man, which do intend to be godly, to hear
and learn godly books, to print heavenly documents in their
hearts. For as evil doctrine, devilish books, and filthy talk,
do corrupt good manners, so faithful precepts, godly books,
chaste communing and honest, shall edify and confirm.
Wherefore, intending to do good unto all men, and namely
unto such as err and be ignorant, I have gathered, writ, and
brought to light, the famous Friday Sermons of M. Hugh
Latimer, which he preached in Lent last past, before our most
noble King ...] the Sixth, at the New Palace of Westmin-
ster, the third year of his reign; which Sermons, (most virtuous
lady), I dedicate unto your honourable grace, nothing doubt-
ing, but that you will gladly embrace them, not only because
of their excellence, but chiefly for the profit which shall ensue
through them unto the ignorant. For in them are fruitful and
godly documents, directing ordinately not only the steps, con-
versation, and living of kings; but also of other ministers and
sº
78 DEDICATION.
subjects under him. And let no man be grieved though it be
not so exactly done, as he did speak it, for in very deed I am
not able so to do, to write word for word as he did speak: that
pººl my capacity, though I had twenty men's wits, and no
ewer hands to write withal. As it is umpossible that a little
river should receive the recourse of the main sea within his
brims, so that no water should overwhelm the sides thereof;
in like manner is it more unlike my simple wit to comprehend
absolutely the abundant eloquence and ſºng which floweth
most abundantly out of godly Latimer's mouth. Notwith-
standing, yet had I rather with shamefastness declare chari-
tably, this part of his godly documents and counsel, than with
slothfulness forget or keep close foolishly that thing which may
profit-many.
Who is that will not be glad to hear and believe the doctrine of
godly Latimer ; when God hath appointed a prophet, unto our
most noble king, and unto our realm of England, to declare
the message of the living God, to supplant and root out all sins
and vice, to plant and graft in men's hearts, the plenteousness
of all spiritual blessings in Jesus Christ our Lord?
Moses, Jeremias, Elias, did never declare the true message
of God unto their rulers and people, with a more sincere spirit,
faithful mind and godly zeal, than godly Latimer doth now in
our days unto our most noble king, . unto the whole realm.
Furthermore, also, Josiah received never the book of God’s
will, at the hands of Helkiah the high priest, or the admonition
of Huldu, that prophetess, with a more perfect and godly
feare, than our most noble king doth most faithfully give credit
unto the words of good father Latimer. And I have no
doubt but all godly men will likewise receive gladly his godly
sermons and give credit unto the same. Therefore this my
rude labour of another man's sweat, (most virtuous lady), I
offer most humbly unto your grace, moved thereunto of godly
zeal, through the i. fame, that is disperst universally of
}. most godly disposition and unfeigned love towards the
iving, almighty, eternal God and his holy word, practised
daily both in your grace's most virtuous behaviour, and also
º, charity towards the edification of every member grafted
in Christ Jesu, most humbly desiring your grace to accept
favourably this my timorous enterprise. And I your most
humble and faithful orator shall pray unto Jehovah, the which
is of himself, by whom, and in whom, all things live, move,
and be, that that good work which he hath begun in you, he
may perform it unto your last ending, through our Lord Jesu
§: who preserve and keep your grace, now and ever,
o be it.


THE
F I R S T S E R M ON
PREACHED BEFORE KING EDWARD,
MARCH 8th, 1549.
ROMANS xv. 4.
Quaecumque scripta sunt 5 ad nostram doctrinam scripta sunt.
Whatsoever things are written aforetime, are written for our learning; that we
through patience and comfort of scripture might have hope.
IN taking this part of scripture, most noble audience, I play
as a truant, which when he is at school will choose a lesson
wherein he is perfect, because he is loth to take pain in study-
ing a new lesson, or else feareth stripes for his slothfulness:–
In like manner I might seem now in my old age to some men,
to take this part of scripture, because I would wade easily away
therewith, and drive my matter at my pleasure, and not to be
bound unto a certain theme. But ye shall consider, that the
foresaid words of Paul are not to be understood of all scrip-
tures, but only of those which are of God written in God's
book; and all things which are therein, “are written for our
learning.” The excellency of this word is so great, and of so
high dignity, that there is no earthly thing to be compared
unto it. The author thereof is great, that is, God himself
eternal, almighty, everlasting. The scripture because of him
is also great, eternal, most mighty and holy. There is no
king, emperor, magistrate, and ruler, of what state soever they
be, but are bound to obey this God, and to give credence unto
his holy word, in directing their steps ordinately according
unto the same word: Yea truly, they are not only bound to
obey God's book, but also the minister of the same, “for the
word's sake,” so far as he speaketh “sitting in Moses' chair;”
that is, if his doctrine be taken out of Moses' law. For in this
world God hath two swords, the one is a temporal sword, the
other a spiritual. The temporal sword resteth in the hands of
80 FIRST SERMON PREACHED BEF ORE
kings, magistrates, and rulers, under him, whereunto all sub-
jects, as well the clergy as the laity, be subject, and punishable
for any offence contrary to the same book. The spiritual
sword is in the hands of the ministers and preachers; where-
unto all kings, magistrates, rulers, ought to be obedient; that
is to hear and follow, so long as the ministers sit in Christ's
chair; that is, speaking out of Christ's book. The king cor-
recteth transgressors with the temporal sword, yea, and the
preacher also, if he be an offender. But the preacher cannot
correct the king, if he be a transgressor of God's word, with
the temporal sword; but he must correct and reprove him with
the spiritual sword, fearing no man, setting God only before
his eyes; under whom he is a minister, to supplant and root up
all vice and mischief by God's word: whereunto all men ought
to be obedient; as is mentioned in many places of scripture,
and amongst many this is one; Quacunque jusserint vos ser-
vare servate, et facite : “Whatsoever they bid you observe,
that observe and do.” (Matt. xxiii.) Therefore let the preacher
teach, improve, amend, and instruct in righteousness, with the
spiritual sword, fearing no man, though death should ensue.
Thus Moses, fearing no man, with this sword did reprove king
Pharaoh at God's commandment.
Micaiah the prophet also did not spare to blame King Ahab
for his wickedness, according to God's will, and to prophesy of
his destruction, contrary unto many false prophets (2 Chron.
xviii.) These foresaid kings, being admonished by the minis-
ters of God's word, because they would not follow their godly
doctrine, and correct their lives, came unto utter destruction.
Pharaoh giving no credit unto Moses, the prophet of God,
but appliant unto the lusts of his own heart, what time he
heard of the passage of God's people, having no fear or remem-
brance of God’s work, he did prosecute after, intending to
destroy them; and was drowned in the Red Sea. King Ahab
also, because he would not hearken uuto Micaiah, was killed
with an arrow. Likewise also the house of Jeroboam, with
other many, came unto destruction, because he would not hear
the ministers of God's word, and correct his life according unto
his will and pleasure. Let the preacher therefore never fear
to declare the message of God unto all men. And if the king
will not hear them, then the preachers may admonish and
KING EDWARD THE SIXTH, 8]
charge them with their duties, and so leave them unto God,
and pray for them. But if the preachers digress out of Christ's
chair, and shall speak their own phantasies, then, instead of
Quacunque jusserint vos facere, facite et servate, “What-
soever they bid you observe, that observe and do;” change it
into these words following: Cavete vero vobis & pseudo-pro-
phetis, qui veniunt ad vos, &c., “Beware of false prophets,
which come unto you in sheep's clothing, but inwardly they are
ravening wolves; ye shall know them by their fruits.” Yea,
change Quacunque jusserint, “Whatsoever they bid you to
do,” if their doctrine be evil, into Cavete à fermento Phari-
saorum, &c., that is, “Take heed, and beware of the leaven
of the Pharisees and of the Sadducees.”
In teaching evil doctrine all preachers are to be eschewed, and
in no wise to be hearkened unto. In speaking truth, they are
to be heard. All things written in God's book, are most cer-
tain, true, and profitable for all men: for in it is contained
meet matter for kings, princes, rulers, bishops, and for all
states. Wherefore it behoveth every preacher somewhat to
appoint and accommodate himself and his matter, agreeable
unto the comfort and amendment of the audience unto the
which he declareth the message of God. If he preach before
a king, let his matter be concerning the office of a king; if
before a bishop, then let him treat of bishoply duties and or-
ders, and so forth in other matters, as time and audience shall
require.
I have thought it good to entreat upon these words following,
which are written in the seventeenth chapter of Deuteronomy,
Cum veneris in terram quam Dominus Deus dat tibi posse-
derisque eam, &c., that is, “When thou art come unto the
land which the Lord thy God giveth thee, and enjoyest it, and
dwellest therein; if thou shalt say, I will set a king over me,
like unto all the nations that are about me: then thou shalt
make him king over thee, whom the Lord thy God shall choose.
One of thy brethren must thou make king over thee, and mayst
not set a stranger over thee, which is not of thy brethren.
But in any wise let him not hold too many horses, that he
bring not the people again to Egypt through the multitude of
horses; forasmuch as the Lord hath said unto you, Ye shall
henceforth go no more again that way. Also he shall not
VoI. I. G
82 FIRST SERMON PREACHED BEFORE
have too many wives, lest his heart turn away: neither shall he
gather him silver and gold too much.” -
As in divers other places of scripture is meet matter for all
estates, so in this foresaid place is described chiefly the doctrine
fit for a king. But who is worthy to utter this doctrine before
our most noble king? Not I, God knoweth, which am through
age both weak in body and oblivious; unapt I am, not only
because of painful study, but also for this short warning. Well,
unto God I will make my moan, who never failed me. Auri-
liator in necessitatibus, “God is my helper in all my necessi-
ties;” to him alone will I make my petition. To pray unto
Saints departed I am not taught; to desire like grace of God
as they had, (right godly it is), or to believe God to be no less
merciful unto us, (being faithful,) than he was unto them,
greatly comfortable it is. Therefore only unto God let us lift
up our hearts, and say the Lord's prayer.
“Cum veneris, &c.—When thou art come unto the land which the Lord thy
God giveth thee, thou shalt appoint him king over thee, whom the Lord thy
God shall choose.
1. “ONE of the brethren must thou make king over thee; and
must not set a stranger over thee, which is not of thy brethren.
2. “But in any wise let not such one prepare unto himself
many horses, that he bring not my people again unto Egypt.
3. “Furthermore, let him not prepare unto himself many
wives, lest his heart recede from God.
4. “Nor he shall not multiply unto himself too much gold
and silver.”
As the text doth rise, I will touch and go a little in every
place, until I come unto Too MUCH. I will touch all the fore-
said things, but not too much. The text is, “When thou
shalt come into the land which the Lord thy God giveth thee,”
&c. To have a king, the Israelites did with much importunity
call unto God, and God long before promised them a king;
and they were full certified thereof, that God had promised
that thing. For unto Abraham he said, Ego crescere te faciam
vehementerponamque te in gentes, sedet reges ez te prodibunt,
that is, “I will multiply thee exceedingly, and will make nations
of thee; yea, and kings shall spring out of thee.” (Gen. xvii.)
These words were spoken long before the children of Israel had
KING EDWARD THE SIXTH. 83
any king. Notwithstanding, yet God prescribed unto them an
order, how they should choose their king, and what manner of
man he should be, where he saith, “When thou shalt come
into the land,” &c. As who should say, O ye children of
Israel, I know your nature right well, which is evil, and in-
clined unto all evils. I know that thou wilt choose a king to
reign over thee, and to appear glorious in the face of the world,
after the manners of Gentiles. But because thou art stiff-
necked, wild, and art given to walk without a bridle and line;
therefore now I will prevent thy evil and beastly manners, I will
hedge strongly thy way, I will make a durable law, which shall
compel thee to walk ordinately, and in a plain way: that is,
thou shalt not choose thee a king after thy will and phantasy,
but after me thy Lord and God.
Thus God conditioned with the Jews, that their king should
be such a one as he himself would choose them. This was not
much unlike a bargain that I heard of late should be betwixt
two friends for a horse: the owner promised the other should
have the horse if he would; the other asked the price; he said
twenty nobles. The other would give him but four pound.
The owner said he should not have him then. The other claimed
the horse, because he said he should have him if he would,—
Thus this bargain became a Westminster matter; the lawyers
got twice the value of the horse; and when all came to all,
two fools made an end of the matter. Howbeit the Israelites
could not go to law with God for choosing their king, for would
they, nil they, their king should be of his choosing, lest they
should walk inordinately in a deceivable way, unto their utter .
loss and destruction; for as they say commonly, Quº vadit
plane, vadit sane, that is, “He that walketh plainly, walketh
safely.” As the Jews were stiff-necked, and were ever ready to
walkinordinately, no less are we Englishmen given to untoward-
ness, and inordinate walking after our own phantasies and
brains. We will walk without the limits of God’s word, we
will choose a king at our own pleasure. But let us learn to
frame our lives after the noble king David, which when he had
many occasions given of king Saul to work evil for evil; yea
and having many times opportunity to perform mischief, and
to slay king Saul; nevertheless yet fearing, would not follow
his fleshly affections, and walk inordinately without the will of
G 2
84 FIRST SERMON PRRACHED BEFORE
God's word, which he confessed always to be his direction;
saying, Lucerna pedibus meis verbum tuum et lumen semitis
nets, “Thy word, O Lord, is a lantern unto my feet, and
a light unto my steps.” (Ps. cxix.) Thus having in mind to
walk ordinately, he did always avoid to do evil. For when
king Saul was in a cave without any man, David and his men
sitting by the sides of the cave, yea and David's men moved
him to kill Saul, David made answer and said unto them,
Servet me Dominus, ne rem istam, contra dominum meum
Messiam, &c., that is, “The Lord keep me from doing this
thing unto my master, that is the Lord's anointed.” At ano-
ther time also, moved by Abishai to kill Saul sleeping, David
said, Ne interficias eum, quis enim impune manum suam
2nferret uncto Domino, &c., that is, “Destroy him not ; for
who can lay his hands on the Lord's anointed, and be guiltless?”
&c. I would God we would follow king David, and then we
should walk ordinately, and yet do but that we are bound of
duty to do: for God saith, Quod ego pracípio, hoc tantum
facito, “That thing which I command, that only do.” There
is a great error risen now-a-days among many of us, which are
vain and new-fangled men, climbing beyond the limits of our
capacity and wit, in wrenching this text of scripture hereafter
following after their own phantasy and brain, their erroris upon
this text; Audi vocem popul; in omnibus qua dicunt tibi,
non enim te reprobant sed me reprobarunt ne regnem super
eos : that is, “Hear the voice of the people in all that they
say unto thee; for they have not cast thee away, but me.”
(1 Sam. viii.) They wrench these words awry after their own
phantasies, and make much doubt as touching a king and his
godly name. They that so do, walk inordinately, they walk
not directly and plainly, but delight in balks and stubble way.
It maketh no matter by what name the rulers be named, if
so be they shall walk ordinately with God, and direct their steps
with God. For both patriarchs, judges, and kings, had and
have their authority of God, and therefore godly. But this
ought to be considered which God saith, Non praeficere tibi
potes hominem alienum, that is, “Thou must not set a stranger
over thee.” It hath pleased God to grant us a naturalliege king
and lord of our own nation, an Englishman, one of our own
religion. God hath given him unto us, and is a most precious
KING EDWARD THE SIXTH. 85
treasure; and yet many of us do desire a stranger to be
king over us. Let us no more now desire to be bankers,
but let us endeavour to walk ordinately and plainly after
the word of God.
Let us follow Daniel; let us not seek the death of our most
noble and rightful king, our own brother both by nativity
and godly religion. Let us pray for his good state, that he
live long among us.
Oh, what a plague were it, that a strange king, of a strange
land, and of a strange religion, should reign over us? Where
now we be governed in the true religion, he should extirp
and pluck away altogether; and then plant again all abomi-
nation and popery. God keep such a king from us. Well,
the king's grace hath sisters, my lady Mary and my lady Eli-
zabeth, which by succession and course are inheritors to the
crown, who, if they should marry with strangers, what should
ensue 2 God knoweth. But God grant (if they so do, whereby
strange religion cometh in) that they never come unto coursing
nor succeeding. Therefore to avoid this plague, let us amend
our lives, and put away all pride, which doth drown men in
this realm at these days; all covetousness, wherein the magis-
trates and rich men of this realm are overwhelmed; all lechery,
and other excessive vices, provoking God's wrath, were he not
merciful, even to take from us our natural king and liege
lord; yea, and to plague us with a strange king, for our unre-
pentant heart. Wherefore, if, as ye say, ye love the king,
amend your lives, and then ye shall be a mean that God shall
lend him us long to reign over us. For undoubtedly sins
provoke much God's wrath. Scripture saith, Dabo tibi regem,
2n furore meo, that is, “I will give thee a king in my wrath.”
Now, we have a lawful king, a godly king: nevertheless, yet
many evils do reign. Long time the ministers appointed have
studied to amend, and redress all evils; long time before this,
great labour hath been about this matter; great cracks hath
been made, that all should be well ; but when all came to all,
for all their boasts, little or nothing was done, in whom these
words of Horace may well be verified, saying, Parturiunt
montes, nascitur ridiculus mus, “The mountains swell up,
the poor mouse is brought out.” Long before this time, many
86 FIRST SERMON PREACHED BEFORE
hath taken in hand to bring many things unto pass, but finally
their works came unto small effect and profit.
Now I hear say all things are ended after a godly manner,
or else shortly shall be. Make haste, make haste; and let us
learn to convert, to repent, and amend our lives. If we
do not, I fear, I fear lest for our sins and unthankfulness, an
hypocrite shall reign over us. Long we have been servants
and in bondage, serving the pope in Egypt. God hath given
us a deliverer, a natural king : let us seek no stranger of
another nation, no hypocrite which shall bring in again all
papistry, hypocrisy and idolatry: no diabolical minister, which
shall maintain all devilish works and evil exercises. But let
us pray that God maintain and continue our most excellent
king here present, true inheritor of this our realm, both by
nativity, and also by the special gift and ordinance of God.
He doth us rectify in the liberty of the gospel, in that there-
fore let us stand; State ergo in libertate, qua Christus nos li-
beravit, “Stand ye in the liberty wherewith Christ hath made
us free.” (Gal. v.) In Christ's liberty we shall stand, if we so
live that we profit; if we cast away all evil, fraud and deceit,
with such other vices, contrary to God's word. And in so
doing, we shall not only prolong and maintain our most noble
king's days in prosperity, but also we shall prosper our own lives,
to live not only prosperously, but also godly.
“In any wise, let not such a one prepare unto himself many
horses,” &c. In speaking these words, ye shall understand,
that I do not intend to speak against the strength, policy and
provision of a king; but against excess, and vain trust that
kings have in themselves more than in the living God, the author
of all goodness, and giver of all victory.—Many horses are
requisite for a king; but he may not exceed in them, nor
triumph in them, more than is needful for the necessary affairs
and defence of the realm. What meaneth it, that God hath to
do with the king's stable, but only he would be master of his
horses? The scripture saith, In altis habitat, “He dwelleth
on high.” It followeth, Humilia respicit, “He looketh on low
things;” (Psalm cril.) yea, upon the king's stables, and upon
all the offices in his house. God is the great grandmaster of
the king's mouse, and will take account of every one that
KING EDWARD THE SIXTH. 87
beareth rule therein, for the executing of their offices; whether
they have justly and truly served the king in their offices, or
no. Yea, God looketh upon the king himself, if he work
well or not. Every king is subject unto God, and all other
men are subjects unto the king. In a king God requireth
faith, not excess of horses. Horses for a king be good and ne-
cessary, if they be well used; but horses are not to be preferred
above poor men. I was once offended with the king's horses,
and therefore took occasion to speak in the presence of the
king's majesty that dead is when abbies stood. Abbies were
ordained for the comfort of the poor; wherefore I said, it was
not decent that the king's horses should be kept in them, as
many were at that time; the living of poor men thereby di-
minished and taken away. But afterward a certain nobleman
said to me. What hast thou to do with the king's horses 2
I answered and said, I spake my conscience, as God's word
directed me. He said, Horses be the maintenances and part
of a king's honour, and also of his realm; wherefore in speaking
against them, ye are against the king's honour. I answered,
God teacheth what honour is decent for the king, and for all
other men according unto their vocations. God appointeth
every king a sufficient living for his state and degree, both by
lands and other customs; and it is lawful for every king to
enjoy the same goods and possessions. But to extort and take
away the right of the poor, is against the honour of the king.
And you who do move the king to do after that manner, then
you speak against the honour of the king; for I full certify you,
extortioners, violent oppressors, ingrossers of tenements and
lands, through whose covetousness villages decay and fall
down, the king's liege people for lack of sustenance are famished
and decayed. They be those which speak against the honour
of the king. God requireth in the king and all magistrates a
good heart, to walk directly in his ways, and in all subjects an
obedience due unto a king. Therefore I pray God both the
king, and also we his people, may endeavour diligently to walk
in ais ways, to his great honour and our profit.
“Let him not prepare unto himself too many wives,” &c.
Although we read here that the kings amongst the Jews had
liberty to take more wives than one, we may not therefore
attempt to walk inordinately, and to think that we may take
88 FIRST SERMON PREACHED BEFORE
also many wives. For Christ hath forbidden this unto us
Christians. And let us not impute sin unto the Jews because
they had many wives; for they had a dispensation so to do.
Christ limiteth unto us one wife only; and it is a great thing
for a man to rule one wife rightly and ordinately. For a
woman is frail, and proclive unto all evils; a woman is a very
weak vessel, and may soon deceive a man and bring him unto
evil. Many examples we have in holy scripture. Adam had
but one wife, called Eve, and how soon had she brought him to
consent unto evil, and to come to destruction? How did wicked
Jezebel pervert king Ahab's heart from God and all godliness,
and finally unto destruction ? It is a very hard thing for a
man to rule well one woman. Therefore let our king, what
time his grace shall be so minded to take a wife, choose him
one which is of God, that is, which is of the household of
faith. Yea, let all estates be no less circumspect in choosing
her. taking great deliberation, and then they shall not need
divorcements, and such mischiefs, to the evil example and
slander of our realm. And that she be such one as the king
can find in his heart to love, and lead his life in pure and
chaste espousage; and then he shall be the more prone and
ready to advance God's glory, and to punish and to extirp
the great lechery used in this realm.
Therefore we ought to make a continual prayer unto God
for to grant our king's grace such a mate as may knit his heart
and hers, according to God's ordinance and law; and not to
consider and cleave only to a politic matter or conjunction,
for the enlarging of dominions, for surety and defence of
countries, setting apart the institution and ordinance of God.
We have now a pretty little shilling indeed, a very pretty
one: I have but one, I think, in my purse; and the last day
I had put it away almost for an old groat: and so I trust
some will take them. The fineness of the silver I cannot see:
but therein is printed a fine sentence, that is, TIMoR. Domini
FONS VITAE VEL SAPIENTIME; “The fear of the Lord is the foun-
tain of life or wisdom.” I would God this sentence were always
printed in the heart of the king in choosing his wife, and in all
his officers. For like as the fear of God is fons sapientia aut
vita, the fountain of wisdom, or of life; so the forgetting of God
is fons stultitia, the fountain of foolishness, or of death, il-
KING EDWARD THE SIXTH. 89
though it be never so politic; for upon such politic matters
death doth ensue and follow.
All their divorcements and other like conditions, to the
great displeasure of almighty God; which evils, I fear me, are
much used in these days, in the marriage of noblemen's chil-
dren, for joining lands to lands, possessions to possessions;
neither the virtuous education nor living being regarded: but
in the infancy such marriages be made, to the displeasure of
God, and breach of espousals.
Let the king therefore choose unto him a godly wife,
whereby he shall the better live chaste; and in so living, all god-
liness shall increase, and righteousness be maintained. Not-
withstanding, I know hereafter some will come and move your
grace towards wantonness, and to the inclination of the
flesh and vain affections. But I would your grace should
bearin memory an history of a good king called Lewisº, that
travelled towards the Holy Land (which was a great matter
in those days) and by the way sickened, being long absent
from his wife. And upon this matter the physicians did agree,
that it was for lack of a woman; and did consult with the
bishops therein; who did conclude, that because of the distance
of his wife, being in another country, he should take a wench.
This good king hearing their conclusion, would not assent
thereunto; but said, he had rather be sick even unto death,
than he would break his espousals. Wo worth such counsel-
lors bishops 1 nay, rather buzzards !
Nevertheless, if the king should have consented to their con-
clusion, and accomplished the same, if he had not chanced well,
they would have excused the matter: As I have heard of two
that have consulted together, and according to the advice of
his friend, the one of them wrought where the succession was
not good. The other imputed a piece of reproach to him for
his such counsel-given. He excused the matter, saying, that he
gave him none other counsel, but if it had been his cause, he
would have done likewise. So I think the bishops would have
excused the matter, if the king should have reproved them for
their counsel. I do not read that the king did rebuke them for
* Lewis IX., commonly called St. Louis, king of France. He made two
crusades, one in 1242, and the other in 1270, and died in the latter year before
Tunis,
90 FIRST SERMON PREACHED BEFORE
their counsel; but if he had, I know what would have been
their answer: they would have said, We give you no worse
counsel than we would have followed ourselves, had we been in
like case. - -
Well, sir, this king did well, and had the fear of God before
his eyes. He would not walk in by-walks, where are many
balks. Amongst many balkings is much stumbling; and by
stumbling it chanceth many times to fall down to the ground.
And therefore let us not take any by-walks, but let God's word
direct us: let us not walk after, nor lean to our own judgments,
and proceedings of our forefathers, nor seek not what they did,
but what they should have done; of which thing scripture ad-
monisheth us, saying, Ne inclinemus preceptis et traditionibus
patrim neque faciamus quod videturrectum in oculis nostris;
“Let us not incline ourselves unto the precepts and traditions
of our fathers; nor let us do that seemeth right in our eyes.”
(Deut. xii.) But surely we will not exchange our fathers' doings
and traditions with scripture; but chiefly lean unto them and
to their prescription, and do that seemeth good in our own eyes.
But surely that is going down the ladder: scala cali, as it was
made by the pope, came to be a mass; but that is a false ladder
to bring men to heaven. The true ladder to bring a man to
heaven, is the knowledge and following of scripture.
Let the king therefore choose a wife which feareth God; let
him not seek a proud wanton, and one full of rich treasures and
worldly pomp.
“He shall not multiply unto himself too much gold and
silver.” Is there too much, think you, for a king P God doth
allow much unto a king, and it is expedient that he should
have much ; for he hath great expenses, and many occasions to
spend much for the defence and surety of his realms and sub-
jects. And necessary it *". a king have a treasure always
in a readiness for that, and such other affairs as be daily in his
hands. The which treasure, if it be not sufficient, he may law-
fully and with a safe conscience take taxes of his subjects. For
it were not meet the treasure should be in the subjects’ purses,
when the money should be occupied, nor it were not best for
themselves; for the lack thereof it might cause both it, and all
the rest that they have, should not long be theirs. And so, for
a necessary and expedient occasion, it is warranted by God's
K1 NG EDWARD THE SIXTH. 4. 9]
word to take of the subjects. But if there be sufficient trea-
sures, and burdening of subjects be for a vain thing, so that he
will require thus much or so much of his subjects, (which per-
chance are in great necessity and penury) then this covetous
intent, and the request thereof, is too much, which God for-
biddeth the king here in this place of scripture to have. But
who shall see this too much, or to tell the king of this too much P
think you any of the king's privy chamber 2 No: for fear of
loss of favour. Shall any of his sworn chaplains 2 No: they
be of the closet and keep close such matters. But the king
himself must see this too much ; and that shall he do by no
means with the corporal eyes. Wherefore he must have a
pair of spectacles, which shall have two clear sights in them;
that is, that one is faith, not a seasonable faith, which shall last
but a while, but a faith which is continuing in God.—The
second clear sight is charity, which is fervent towards his chris-
tian brother. By them two must the king see ever when he
hath too much. But few there be that use these spectacles,
the more is their damnation.
Not without cause Chrysostom with admiration saith, Miror
si aliquis rectorum potest salvari, “I marvel if any ruler can
be saved.”—Which words he speaketh, not of an impossibility,
but of a great difficulty; for that their charge is marvellous
great, and that none about them dare shew them the truth of
the thing how it goeth.
Well then, if God will not allow a king too much, whether
will he allow a subject too much P No, that he will not. Whe-
ther have any man here in England too much I doubt most
rich men have too much ; for without too much we can get
nothing. As for example, the physician: If the poor man be
diseased, he can have no help without too much. And of the
lawyer, the poor man can get no counsel, expedition, nor help
in his matter, except he give him too much. At merchants'
hands no kind of ware can be had, except we give for it too
much. You landlords, you rent-raisers, I may say you step-
lords, you unnatural lords, you have for your possessions yearly
too much. For that here before went for twenty or forty
pound by year, (which is an honest portion to be had gratis in
one lordship of another man's sweat and labour,) now is let
92 FIRST SERMON PREACHED BEFORE
for fifty or an hundred pound by year. Of this too much
cometh this monstrous and portentous dearth is made by man,
notwithstanding God doth send us plentifully the fruits of the
earth, mercifully, contrary unto our deserts. Notwithstanding,
too much which these rich men have, causeth such dearth, that
poor men, which live of their labour, cannot with the sweat of
their face have a living, all kind of victuals is so dear ; pigs,
geese, capons, chickens, eggs, &c. These things with other are
so unreasonably enhanced; and I think verily that if it thus con-
tinue, we shall at length be constrained to pay for a pig a pound.
I will tell you, my lords and masters, this is not for the king's
honour: Yet some will say, Knowest thou what belongeth unto
the king's honour better than we? I answer, that the true honour
of a king is most perfectly mentioned and painted forth in the
scriptures, of which if ye be ignorant, for lack of time that ye can-
not read it; albeit that your counsel be never so politic, yet is
it not for the king's honour. What his honour meaneth ye
cannot tell. It is the king's honour that his subjects be led in
the true religion; that all his prelates and clergy be set about
their work in preaching and studying, and not to beinterrupted
from their charge. Also it is the king's honour that the com-
monwealth be advanced, that the dearth of these foresaid things
be provided for, and the commodities of this realm so employed,
as it may be to the setting his subjects on work, and keeping
them from idleness. And herein resteth the king's honour and
his office. So doing, his account before God shall be allowed
and rewarded. -
Furthermore, if the king's honour, as some men say, standeth
in the great multitude of people; then these graziers, enclosers
and rent-rearers, are hinderers of the king's honour. For
whereas have been a great many of householders and inhabi-
tants, there is now but a shepherd and his dog; so they hinder
the king's honour most of all. -
My lords and masters, I say also, that all such proceedings
which are against the king's honour, (as I have a part declared
before,) and as far as I can perceive, do intend plainly to make
the yeomanry slavery, and the clergy shavery*. For such
# This play upon words, in which Latimer delighted, alluded to the scandalous
seizure of the church-lands by the laity. --
RING EDWARD THE SIXTH, 93
works are all singular, private wealth and commodity.—We of
the clergy had too much, but that is taken away, and now we
have too little. But for mine own part I have no cause to
complain, for I thank God and the king, I have sufficient;
and God is my judge, I came not to crave of any man any
thing; but I know them that have too little.
There lieth a great matter by these appropriations, great
reformation is to be had in them. I know where is a great
market town, with divers hamlets and inhabitants, where do
rise yearly of their labours to the value of fifty pound, and the
vicar that serveth, (being so great a cure,) hath but twelve or
fourteen marks by year; so that of this pension he is not able
to buy him books, nor give his neighbour drink; all the great
gain goeth another way.
My father was a yeoman, and had no lands of his own, only
he had a farm of three or four pound by year at the uttermost,
and hereupon he tilled so much as kept half a dozen men. He
had walk for a hundred sheep; and my mother milked thirty
kine. He was able, and did find the king a harness, with him-
self and his horse, while he came to the place that he should
receive the king's wages. I can remember that I buckled his
harness when he went unto Blackheath field. He kept me to
school, or else I had not been able to have preached before the
king's majesty now. He married my sisters with five pound or
twenty nobles apiece; so that he brought them up in godliness
and fear of God. He kept hospitality for his poor neighbours;
and some alms he gave to the poor. And all this he did of
the said farm, where he that now hath it payeth sixteen pound
by year, or more, and is not able to do any thing for his prince,
for himself, nor for his children, or give a cup of drink to the
OOI’.
p Thus all the enhancing and rearing goeth to your private
commodity and wealth. So that where ye had a single too
much, you have that; and since the same, ye have enhanced
the rent, and so have increased another too much: So now ye
have double too much, which is too too much. But let the
preacher preach till his tongue be worm to the stumps, nothing
is amended. We have good statutes made for the common-
wealth, as touching commoners, enclosers, many meetings and
94 FIRST sermon PREACHED BEFoRE
sessions; but in the end of the matter there cometh nothing
forth. Well, well, this is one thing I will say unto you, from
whence it cometh SI know, even from the devil. I know his
intent in it. For if ye bring it to pass, that the yeomanry be
not able to put their sons to school, (as indeed universities do
wondrously decay already,) and that they be not able to marry
their daughters to the avoiding of whoredom; I say, ye pluck
salvation from the people, and utterly destroy the realm. For
by yeomen's sons the faith of Christ is, and hath been maintain-
ed chiefly. Is this realm taught by rich men's sons 2 No, no,
read the Chronicles; ye shall find sometime noblemen's sons
which have been unpreaching bishops and prelates, but ye shall
find none of them learned men. But verily, they that should
look to the redress of these things, be the greatest against them.
In this realm are a great many folks, and amongst many I
know but one of tender zeal, at the motion of his poor tenants
hath let down his lands to the old rents for their relief. For
God's love let not him be a phenix, let him not be alone, let
him not be an hermit closed in a wall; some good man follow
him, and do as he giveth example. e
Surveyors there be, that greedily gorge up their covetous
goods; hand-makers, I mean: honest men I touch not; but
all such as survey, they make up their mouths, but the com-
mons be utterly undone by them: whose bitter cry ascending
up to the ears of the God of Sabaoth : the greedy pit of hell-
burning fire, without great repentance, doth tarry and look
for them. A redress God grant. For surely, surely, but that
two things do comfort me, I would despair of redress in these
matters. One is, that the king's majesty, when he cometh to
age, will see a redress of these things so out of frame: giving
example by letting down his own lands first, and then enjoin
his subjects to follow him. The second hope I have, is, I
believe that the general accounting day is at hand, the dread-
ful day of judgment, I mean, which shall make an end of all
these calamities and miseries. For, as the scriptures be,
Cum diverint, Paa, paa, “When they shall say, Peace, peace,”
Omnia tuta, “All things are sure;” then is the day at hand: a
merry day, I say, for all such as do in this world study to
serve and please God, and continue in his faith, fear, and love;
RING EDWARD THE SIXTH. 95
and a dreadful horrible day for them that decline from God,
walking in their own ways; to whom, as it is written in the
twenty-fifth of Matthew, is said, Ite, maledicti, in ignem
eternum, “Go, ye cursed, into everlasting punishment, where
shall be wailing and gnashing of teeth.” But unto the other
he shall say; Venite, benedicti, “Come, ye blessed chil-
dren of my Father, possess ye the kingdom prepared for you
from the beginning of the world;” of the which God make us
all partakers. Amen.
THE
SEC O N D S E R M ON
PREACHED BEFORE KING EDWARD,
MARCH 15th.
ROMANS xv. 4.
Quaecumque scripta sunt; ad nostram doctrinam, &c.
All things that are written in God’s book, in the holy Bible, they were written
before our time, but yet to continue from age to age, as long as the world
doth stand.
IN this book is contained doctrine for all estates, even for
kings. A king herein may learn how to guide himself. I told
you in my last sermon much of the duty of a king, and there
is one place behind yet, and it followeth in the text: Post-
guam autem sederit in solio regn? Sui, &c., “And when the
king is set in the seat of his kingdom, he shall write him out a
book, and take a copy of the priests, or Levites.” (Deut. xviii.)
He shall have a book with him, and why? To read in it all
the days of his life, to learn to fear God, and learn his laws
and other things, as it followeth in the text with the appurte-
nances, and hangings on, that he turn not from God, neither
to the right hand, nor to the left. And wherefore shall he do
this P “That he may live long, he and his children.”
Hitherto goeth the text. That I may declare this the
better, to the edifying of your souls and the glory of God, I
shall desire you to pray, &c.
Et postguam, &c., “And when the king is set in the seat of
his kingdom, &c.”
Before I enter into this place, right honourable audience, to
furnish it accordingly, which by the grace of God I shall do
at leisure, I would repeat the place I was in last, and furnish
it with an history or two, which I left out in my last sermon. I
was in a matter concerning the sturdiness of the Jews, a fro-
ward and stiff-necked kind of people, much like our English-
RING EDWARD THE SIXTH. 97
men now-a-days, that in the minority of a king, take upon
them to break laws, and to go by-ways. For when God had
promised them a king, when it came to the point, they refused
him. These men walked by-walks; and the saying is, many
by-walks, many balks; many balks, much stumbling; and
where much stumbling is, there is sometimes a fall: howbeit
there were some good walkers among them, that walked in the
king's highway ordinarily, uprightly, plain Dunstable way;
and for this purpose I would shew you an history which is
written in the third of the Kings.
Ring David being in his childhood, an old man in his second
childhood, for all old men are twice children, as the proverb
is, Senew bis puer, an old man twice a child; it happened
with him, as it doth oftentimes, when wicked men of a king's
childhood take occasion of evil.
This King David being weak of nature, and impotent, inso-
much that when he was covered with clothes, he could take no
heat, was counselled of his servants to take a fair young maid
to nourish him, and to keep him warm in his body; I suppose
she was his wife. Howbeit he had no bodily company with
her, and well she might be his wife. For though the scrip-
ture doth say, Non cognovit eam, “He knew her not,” he
had no carnal copulation with her, yet it saith not, Non duzit
eam uzorem, “He married her not.” And I cannot think
that King David would have her to warm his bosom in bed,
except she had been his wife; having a dispensation of God
to have as many wives as he would : for God had dispensed
with them to have many wives. Well, what happened to King
David in his childhood, by the child of the devil? Ye shall
hear: King David had a proud son whose name was Adonijah,
a man full of ambition, desirous of honour, always climbing,
climbing. Now whilst the time was of his father's childhood, he
would depose his father, not knowing of his father's mind,
saying, Ego regnabo, “I will reign, I will be king;” he
was a stout stomached child, a by-walker, of an ambitious
mind; he would not consent to his father's friends, but got
him a chariot, and men to run before it;...and divers other ad-
herents to help him forward: worldly wise-men, such as had
been before of his father's counsel, great men in the world, and
some, no doubt of it, came of good-will, thinking no harm; for
VoI. I. H
98 SECOND SERMON PREACHED BEFORE
they would not think that he did it without his father's will,
having such great men to set him forth; for every man cannot
have access at all times to the king, to know his pleasure. Well,
algates *, he would be king. He makes a great feast, and thither
he called Joab the ring-leader of his father's army, a worldly
wise-man, a by-walker, that would not walk the king's high-
way; and one Abiathar the high priest; for it is marvel if
any mischief be in hand, if a priest be not at some end of it.
They took him as king, and cried, Vivat rea, Adonijah, “God
save king Adonijah.” David suffered all this, and let him
alone, for he was in his childhood, a bedrid man. But see
how God ordered the matter. Nathan the prophet, and Za-
dok a priest, and Benaiah, and the Cherithites and Pelethites,
the king's guard, they were not called to the feast.
These were good men, and would not walk by-ways, there-
fore it was folly to break the matter to them ; they were not
called to counsel. Therefore Nathan, when he heard of this,
he cometh to Bathsheba, Solomon's mother, and saith: “Hear
ye not how Adonijah the son of Haggith reigneth king, David
not knowing?” And he bad her put the king in mind of his
oath that he sware, that her son Solomon should be king
after him. This was wise counsel according to the proverb,
Qui wadit plane, wadit same: “He that walketh in the high
plain way, walketh safely.”
Upon this she went and brake the matter to David, and de-
sired him to shew who should reign after him in Jerusalem;
adding that if Adonijah were king, she and her son after his
death should be destroyed: saying; Nos erimus peccatores,
“We shall be sinners, we shall be taken for traitors: for
though we meant no harm, but walked uprightly, yet because
we went not the by-way with him, he being in authority will
destroy us.” And by and by cometh in Nathan, and taketh
her tale by the end, and sheweth him how Adonijah was sa-
luted king, and that he had bid to dinner the king's servants,
all saving him, and Zadok, and Benaiah, and all his brethren
the king's sons, save Solomon.
King David remel, bering himself, swore, As sure as God
liveth, Solomon my son shall reign after me; and by and by
* Algates, that is, by all means.
KING ED WARD THE SIXTH . 99
J
commanded Nathan and Zadok, and his guard, the Chere-
thites and Pelethites, to take Solomon his son, and set him
upon his mule, and anoint him king. And so they did, crying,
Vivat Solomon Rea, “Long live King Solomon.” Thus was
Solomon throned, by the advice and will of his father: and
though he were a child, yet was his will to be obeyed and ful-
filled, and they ought to have known his pleasure.
Whilst this was a doing, there was such a joy and outcry of
the people, for their new king, and blowing of trumpets, that
Joab and the other company being in their jollity, and keeping
good cheer, heard it, and suddenly asked, What is this ado?
And when they perceived, that Solomon, by the advice of his
father, was anointed king, by and by there was all whisht; all
their good cheer was done, and all that were with Adonijah,
went away, and let him reign alone, if he would : And why P
He walked a by-way, and God would not prosper it.
God will not work with private authority, nor with any
thing done inordinately. When Adonijah saw this, that he
was left alone, he took sanctuary, and held by the horns of the
altar, and sware that he would not depart thence till Solomon
would swear that he should not lose his life. Here is to be
noted the notable sentence, and great mercy of king Solomon.
Let him, saith he, order himself like a quiet man, and there
shall not one hair fall from his head: Sed si inventum fuerit,
malum in eo, “But if there shall be any evil found in him, if
he hath gone about any mischief, he shall die for it.” Upon
this he was brought unto Solomon, and as the book saith, he
did homage unto him. And Solomon said to him: Vade in
domum tuam, “Get thee into thy house:” belike he meant
to ward*, and there to see his wearing: as if he should say:
Shew thyself without gall of ambition, to be a quiet subject,
and I will pardon thee for this time: But I will see the wear-
ing of thee. Here we may see the wonderful great mercy of
Solomon, for this notorious treason that Adonijah had com-
mitted, it was a plain matter, for he suffered himself to be
called king; it hung not of vehement suspicion or conjecture,
nor sequel, or consequent; yet notwithstanding Solomon for
that present forgave him, saying: I will not forget it utterly,
# Confinement,
H 2
100 SECOND SERMON PREACHED BEFORE
but I will keep it in suspense, I will take no advantage of thee
at this time. This Adonijah and Absalom were brethren,
and came both of a strange mother; and Absalom likewise
was a traitor, and made an insurrection against his father.
Beware therefore these mothers; and let kings take heed how
they marry, in what houses, in what faith. For strange bring-
ing up bringeth strange manners.
Now giveth David an exhortation to Solomon, and teacheth
him the duty of a king, and giveth him a lesson, as it followeth
at large in the book, as he that list to read it, may seeit there at
full. But what doth Adonijah all this while P. He must yet climb
again, the gall of ambition was not out of his heart, he will now
marry Abishag, the young queen that warmed king David's
bosom, as I told you, and cometh me to Bathsheba desiring her
to be a mean to Solomon her son that he mightobtain his purpose;
and bringeth me out a couple of lies at a clap, and committeth
me two unlawful acts. For first he would have been king
without his father's consent, and now he will marry his father's
wife. And the two lies are these: first, said he to Bathsheba,
“Thou knowest that the kingdom belongeth unto me, for I
am the elder; the kingdom was mine.” He lied falsely, it
was none of his. Then said he, “All the eyes of Israel were
cast upon me:” that is to say, all Israel consented to it; and
there he lied falsely; for Nathan, Zadok, and other wise
men, never agreed to it. Here was a great enterprise of
Adonijah ; he will be climbing still. Well, Bathsheba went
at his request to her son Solomon, and asked a boon, and he
granted her whatsoever she did ask. Notwithstanding he
brake his promise afterward, and that right well; for all pro-
mises are not to be kept, specially if they be against the word
of God, or not standing with a common profit.
And therefore as soon as Solomon heard that Adonijah would
have married the young queen Abishag : “Nay, then let him
be king too,” said he “I perceive now that he is a naughty
man, a proud-hearted fellow, the gall of ambition is not yet
out of his heart,” and so commanded him to be put to death.
Thus was Adonijah put to execution, whereas if he had kept
his house, and not broken his injunction, he might have lived
still, Abiathar, what became of him # The king, because he
KING EDWARD THE SIXTH. 101
had served his father before him, would not put him to death,
but made him as it were a quondam. “Because thou hast
been with my father,” said he, “and didst carry the ark before
him, I will not kill thee. But I will promise thee thou shalt
never minister any more; vade in agrum tuum, get thee to thy
land, and live there.” A great matter of pity and compassion!
So God grant us all such mercy.
And here was the end of Eli's stock, according to the promise
and threatening of God. As for the Pelethites we do not read
that they were punished. Marry, Shimei transgressed his in-
junction; for he kept not his house, but went out of Jerusalem
to seek two servants of his, that had run from him ; and when
it came to Solomon's ear, it cost him his life.
I have ript the matter now to the pill, and have told you of
plain walkers, and of by-walkers, and how a king in his child-
hood is a king, as well as in any other age. We read in scrip-
ture of such as were but twelve or eight years old, and yet
the word of the Holy Ghost called them kings, saying: Capit
regnare, “He began to reign,” or he began to be king. Here is
of by-walkers. This history would be remembered, the
proverb is: Felix quem faciunt aliena pericula cautum;
“Happy is he that can beware by another man's jeopardy.” For
if we offend not as other do, it is not our own deserts. If we
fall not, it is God's preservation. We are all offenders: for
either we may do, or have done, or shall do, (except God
preserve us,) as evil as the worst of them. I pray God we
may all amend and repent ; but we will all amend now I
trust. We must needs amend our lives every man. The holy
communion is at hand, and we may not receive it unworthily.
Well, to return to my history. King David, I say, was
a king in his second childhood. And so young kings, though
they be children, yet are they kings notwithstanding. And
though it be written in scripture; Va tibi, O terra, ubi puer
est rea, “ Wo to thee, O land, where the king is a
child;” it followeth in another place: Beata terra ubi rea,
mobili, “Blessed is the land where there is a noble king;”
where kings be no banqueters, no players, and where they
spend not their time in hawking and hunting. And when
had the king's majesty a council, that took more pain both
night and day for the setting forth of God's word, and
102 SECQNID SERM ON PREACHED BEFORE
profit of the commonwealth P And yet there be some wicked
people that will say, “Tush, this gear will not tarry, it is but
my lord protector's and my lord of Canterbury's doing : The
king is a child, and he knoweth not of it.” Jesu mercy
How like are we Englishmen to the Jews, ever stubborn,
stiff-necked, and walking in by-ways. Yea, I think no
Jew would at any time say, This gear will not tarry. I
never heard nor read at any time that they said, These laws
were made in such a king's days, when he was but a child;
let us alter them. O Lord, what pity is this, that we should
be worse than the Jews |
Blessed be the land, saith the word of God, where the
king is noble. What people are they that say, The king is
but a child Have not we a noble king 7 Was there ever
king so noble? so godly? brought up with so noble counsel-
lors? so excellent and well learned schoolmasters? I will tell
you this, and I speak it even as I think. His majesty hath
more godly wit and understanding, more learning and know-
ledge at this age, than twenty of his progenitors, that I
could name, had at any time of their life”.
I told you in my last sermon of ministers, of the king's
people, and had occasion to shew you how few noblemen were
good preachers; and I left out an history then, which I will
now tell you.
There was a bishop of Winchester in king Henry the
Sixth's days, which king was but a childt, and yet there
* Edward the Sixth was a very extraordinary youth, and Cardan says, “All
the graces were in him; that he had many tongues when he was yet but a child;
together with the English, he had both Latin and French, nor was he ignorant
of the Greek, Italian, and Spanish. The sweetness of his temper was such as
became a mortal, his gravity becoming the majesty of a king, and his disposition
suitable to his high degree.” He took notes of almost every thing he heard,
which he wrote first in Greek characters, that those about him might not under-
stand him, and afterwards he copied out the whole fair in his diary, This
journal is inserted among the records in Bishop Burnet's History of the
Reformation. j
* Henry Beaufort, bishop of Winchester, and cardinal priest of the church of
Rome, was the son of John of Gaunt, duke of Lancaster, by his third wife,
Catherine Swinford. Being educated for the church, he was made bishop of
Lincoln, in 1397, by papal mandate. In 1404, he became lord chancellor, and
the year following bishop of Winchester. In 1417, he lent Henry V. twenty
thousand pounds towards carrying on his expedition against France, but took
care to have the crown in pledge for the money. That year he went to the Holy
KING EDWARD THE SIXTH. 103
were many good acts made in his childhood; and I do
not read that they were broken. This bishop was a great
man born, and did bear such a stroke, that he was able to
shoulder the lord protector. Well, it chanced that the lord
protector and he fell out, and the bishop would bear nothing
at all with him, but played me the satrapa”; so that the regent
of France was fain to be sent for from beyond the seas, to
set them at one, and go between them: for the bishop was
as able and ready to buckle with the lord protector, as he
was with him.
Was not this a good prelate 7 He should have been at
home preaching in his diocese with a wannion.
This protector was so noble and godly a man, that he was
called of every man the good duke Humphrey. He kept
such a house as never was kept since in England, without
any enhancing of rents, I warrant you, or any such matter.
And the bishop for standing so stiffly by the matter, and
bearing up the order of our mother the holy church, was
made a cardinal at Calais; and thither the bishop of Rome
sent him a cardinal's hat. He should have had a Tyburn
tippet, a half-penny halter, and all such proud prelates. These
Romish hats never brought good into England.
Upon this the bishop goeth me to the queen Katherine,
the late king's wife, a proud woman, and a stout, and per-
suaded her, that if the duke were in such authority still, and
lived, the people would honour him more than they did the
king; and the king should not be set by ; and so between
them, I cannot tell how it came to pass, but at St. Edmunds-
bury, in a parliament, the good duke Humphrey was smo-
thered.
Land, and, on his return, was present at the council of Constance. On the
death of the king, he was one of the guardians of Henry VI, when disputes
arose between him and Humphrey duke of Gloucester, which ended in the ruin
and death of the latter. These contentions ran so high, that the duke of Bedford,
regent of France, was called over to accommodate matters, but without effect.
Two years afterwards the bishop received a cardinal's hat, and was appointed
pope's legate. From this time he was continually engaged in public affairs;
but in 1442, the duke of Gloucester drew up articles of impeachment against him,
though the prosecution was soon dropped. The cardinal died June 14, 1447,
within a month after the murder of the duke. Shakspeare has exhibited a dread-
ful picture of the death bed of Beaufort, but it is generally believed to be more
poetical than true: º
- # An eastern term for the governor of a province.
104 SE COND SERMON PREACHED BEFORE
But now to return to my text, and to make further re-
hearsal of the same, the matter beginneth thus: Et post-
quam Sederit Rev, “And when the king is set in the seat of
his kingdom—” What shall he do 2 Shall he dance and
dally; banquet, hawk, and hunt 7 No forsooth, sir. For as
God set an order in the king's stable, as I told you in my last
sermon, so will he appoint what pastime a king shall have.
What must he do then He must be a student, he must write
God’s book himself; Not thinking because he is a king he
hath license to do what he will, as these worldly flatterers are
wont to say: “Yea, trouble not yourself, sir, ye may hawk
and hunt, and take your pleasure. As for the guiding of your
kingdom and people, let us alone with it.”
These flattering clawbacks are original roots of all mischief,
and yet a king may take his pastime in hawking or hunting, or
such like pleasures. But he must use them for recreation,
when he is weary of weighty affairs, that he may return to
them the more lusty : and this is called pastime with good
company. “He must write out a book himself.” He speaketh
of writing, because printing was not used at that time. And
shall the king write it out himself? He meaneth, he shall seeit
written, and rather than he should be withoutit, write it himself.
Jesus mercy is God so chary with a king; to have him well
brought up, and instructed 7 Yea, forsooth: For if the king
be well ordered, the realm is well ordered.
Where shall we have a copy of this book 3 Of the Levites.
And why Because it shall be a true copy, not falsified.
Moses left the book in an old chest, and the Levites had it
in keeping. (Deut. xviii.) And because there should be no
error, no addition, nor taking away from it, he biddeth him fetch
the copy of the Levites.
And was not here a great miracle of God how this book was
preserved ? It had lain hid many years, and the Jews knew
not of it. Therefore at length, when they had found it, and
knew it, they lamented for their ignorance that had so long
been without it, and rent their clothes, repenting their unfaith-
fulness. And the Holy Bible, God's book, that we have among
us, it hath been preserved hitherto by wonderful miracle of
God, though the keepers of it were never so malicious. First
ever since the bishop of Rome was first in authority, they have
RING EDWARD THE SIXTH. 105
#
‘.
i
;
gone about to destroy it; but God worketh wonderfully, he
hath preservedit, maugre their hearts, and yet are we unthankful
that we cannot consider it. I will tell you what a bishop of
this realm said once to me: he sent for me, and marvelled
# that I would not consent to such traditions as were then set
out. And I answered that I would be ruled by God’s book,
and rather than I would dissent one jot from it, I would
be torn with wild horses. And I chanced in our commu-
nication, to name the Lord's Supper ? Tush, saith the bishop,
what do ye call the Lord's Supper ? What new term is
that There stood by him a dubber, one Doctor Dubber,
he dubbed him by and by, and said that this term was seldom
read in the Doctors. And I made answer, that I would
rather follow Paul in using his terms, than them, though
they had all the Doctors on their side. “Why,” said the
bishop, “cannot we, without scriptures, order the people 7
How did they before the scripture was first written and
copied out?” But God knoweth, full ill yet would they
have ordered them; for seeing that having it, they have
deceived us, in what case should we have been now without
it? But thanks be to God, that by so wonderful a miracle
he hath preserved the book still.
It followeth in the text: Habebit secum, “He shall have it
with him :” in his progress, he must have a man to carry it,
that when he is hawking and hunting, or in any pastime, he
may always commune with them of it. He shall readin it, not
once a year, for a time, or for his recreation when he is weary
of hawking and hunting, but cunctis diebus vitae suae, “All
the days of his life.” Where are those worldlings now P These
bladder-puffed up wily men P Wo worth them that ever they
were about any king. But how shall he read this book, as the
Homilies are read P Some call them homlies, and indeed so they
may be well called, for they are homely handled. For though
the priest read them never so well, yet if the parish like them
not, there is such talking and babbling in the church that
3 nothing can be heard; and if the parish be good and the priest
naught, he will so hack it and chop it, that it were as good for
them to be without it, for any word that shall be understood.
And yet (the more pity) this is suffered of your grace's bishops
in their diocesses unpunished. But I will be a suiter to your
106 SECOND SERMON PREACHED BEFORE
grace, that ye will give your bishops charge ere they go home,
upon their allegiance, to look better to their flock, and to see
your majesty's injunctions better kept, and send your visitors in
their tails. And if they be found negligent or faulty in their
duties, out with them. I require it in God’s behalf, make them
quondams, all the pack of them. But peradventure ye will
say: Where shall we have any to put in their rooms? Indeed
I were a presumptuous fellow, to move your grace to put them
out, if there were not other to put in their places. But your
majesty hath divers of your chaplains, well learned men, and of
good knowledge; and yet ye have some that be bad enough,
hangers-on of the court, I mean not those. But if your ma-
jesty's chaplains, and my lord protector's, be not able to furnish
their places, there is in this realm, thanks be to God, a great
sight of laymen, well learned in the scriptures, and of virtuous
and godly conversations, better learned than a great sight of us
of the clergy.
I can name a number of them that are able, and would be
glad, I dare say, to minister the function if they be called to it.
I move it of conscience to your grace, let them be called to it
orderly, let them have institution, and give them the names of
the clergy. I mean not the name only, but let them do the
function of a bishop, and live of the same: not as it is in many
places, that one should have the name, and eight other the profit.
For what an enormity is this in a christian realm to serve in a
civility, having the profit of a provostship, and a deanery, and
a parsonage 7 But I will tell you what is like to come of it; it
will bring the clergy shortly into a very slavery. I may not
forget here my scala cali, that I spake of in my last sermon. I
will repeat it now again, desiring your grace in God's behalf,
that ye will remember it. The bishop of Rome had a scala
cal, but his was a mass matter. This scala cali is the true
ladder that bringeth a man to heaven, that I now speak of, is
the true ladder that bringeth a man to heaven. The top of
the ladder, or first greese (step) is this: “Whosoever calleth
upon the name of the Lord shall be saved.” The second step:
“How shall they call upon him, in whom they have not be-
lieved 7” The third stair is this: “How shall they believe in
him, of whom they never heard 7" The fourth step: “How
shall they hear without a preacher ?” Now the nether end of
KING EDWARD THE SIXTH. 107
N
t
p
§
the ladder is: “How shall they preach except they be sent?”
This is the foot of the ladder, so that we may go backward
now, and use the school argument; a primo ad ultimum ;
Take away preaching, take away salvation. But I fear one
thing; and it is, lest for a safety of a little money, you will put
in chantry priests to save their pensions. But I will tell you,
Christ bought souls with his blood, and will ye sell them for
gold or silver ? I would not that ye should do with chantry
priests”, as ye did with the abbots, when abbies were put down.
For when their enormities were first read in the parliament-
house, they were so great and abominable, that there was no-
thing but down with them. But within a while after, the same
abbots were made bishops, as there be some of them yet alive,
to save and redeem their pensions. O Lord, think ye that God
is a fool, and seeth it not ? And if he see it, will he not punish
it? And so now for safety of money, I would not that ye should
put in chantry priests. I speak not now against such chantry
priests as are able to preach, but those that are not able. I
will not have them put in ; for if ye do this, ye shall answer
for it.
It is in the text, that a king ought to fear God, “he shall
have the dread of God before his eyes:" Work not by worldly
policy, for worldly policy feareth not God. Take heed of
these clawbacks, these venemous people that will come to you,
that will follow you like Gnathoes and Parasites; if you follow
them, you are out of your book. If it be not according to
God's word that they counsel you, do it not for any worldly
policy; for then ye fear not God.
It followeth in the text: Ut non elevetur cor ejus, “That
he be not proud above his brethren.” A king must not be proud,
for God might have made him a shepherd, when he made him
a king, and done him no wrong. There be many examples of
proud kings in scripture; as Pharaoh, that would not hear the
message of God: Herod also, that put John Baptist to death,
and would not hear him ; he told him, that “it was not lawful
for him to marry his brother's wife:” Jeroboam also was a
proud king. Another king there was that worshipped strange
* Chantry priests were, in the time of popery, those who had a settled income,
on condition of singing constantly at particular altars, for the souls of the
founders.
108 SEC O N D SERMON PREACHED BEFORE
,”
gods, and idols of those men whom he had overcome before in
battle; and when a prophet told him of it, what said he?
“Who made you one of my council 7” These were proud
kings: their examples are not to be followed. t
But wherefore shall a king “fear God, and turn neither to
the right hand nor to the left f" Wherefore shall he do all this?
wt longo tempore regnet pse et filii ejus, “That he may reign
long, he and his children.” Remember this, I beseech your
grace; and when these flatterers, and flibbergibs another day
shall come, and claw you by the back, and say, “Sir, trouble
not yourself? What should you study ? Why should you do
this, or that?” Your grace may answer them thus and say:
What, sirrah 2 I perceive you are weary of us and our poste-
rity. Doth not God say in such a place, that a king should
write out a book of God’s law, and read it, learn to fear
God, and why That he and his might reign long. I perceive
now thou art a traitor.” - Air
Tell him this tale once, and I warrant you he will come no
more to you, neither he, nor any after such a sort.
And thus shall your grace drive these flatterers and claw-
backs away. And I am afraid I have troubled you too long:
therefore I will furnish the text now with an history or two,
and then I will leave you to God. Ye have heard how a king
ought to pass the time. He must read the book of God; and
it is not enough for him to read, but he must be acquainted
with all scripture; he must study, and he must pray: and how
shall he do both these ? , “
He may learn of Solomon, God spake unto Solomon when
he was made a king, and bad him ask of him what he would,
and he should have it. Make thy petition said God, and thou
shalt obtain. Now mark Solomon's prayer. Domine, O
Domine Deus, said he, “O Lord God, it is thou that hast
caused me to reign, and hast set me in my father's seat; for
thou God only dost make kings.” (1 Kings iii.)
Thus should kings praise God and thank God, as Solomon
did. But what was his petition ? Lord, said he, Da mihi cor
docile. He asked “a docible heart, a wise heart, and wisdom
to go in and to go out:” that is, to begin all mine affairs well,
and to bring them to good effect and purpose, that I may learn
to guide and govern my people.
KING EDWARD THE SIXTH. 109
When he had made his petition, it pleased God well, that
Solomon asked wisdom, and neither riches nor long life; and
therefore God made him this answer: “Because thou hast
chosen wisdom above all things, I will give thee it, and thou
shalt be the wisest king that ever was before thee.” And so he
was and the wisest in all kinds of knowledge that ever was since.
And though he did not ask riches, yet God gave him both
riches and honour, more than ever any of his ancestors had. So
your grace must learn how to do, of Solomon. Ye must make
your petition, now study, now pray,
They must be yoked together; and this is called pastime
with good company.
Now, when God had given Solomon wisdom, he sent him by
and by occasion to occupy his wit. For God gave never a gift,
but he sent occasion at one time or another to shew it to God’s
glory. As, if he sent riches, he sendeth poor men to be helped
with it. But now must men occupy their goods otherwise.
They will not look on the poor, they must help their children,
and purchase them more land than ever their grandfathers had
before them. But I shall tell you what Christ said; “He that
loveth his child better than me, is not worthy to be my dis-
ciple.” I cannot see how ye shall stand before God at the
latter day, when this sentence shall be laid against you.
But to return to my purpose ; there were two poor women
came before Solomon to complain. They were two harlots, and
dwelled together in one house, and it chanced within two days
they childed both. The one of these women by chance in the
night, had killed her child, and rose privily and went to the
other woman, and took her live child away, and left her dead
child in his place. Upon that they came both before Solomon to
have the matter judged whose the child was. And the one said,
It is my child: Nay saith the other, it is my child: Nay saith
the other, it is mine. So there was yea and may between them,
and they held up the matter with scolding after a woman-like
fashion. Atthelength Solomon repeated their taleasagood judge
ought to do, and said to the one woman: Thou sayest the child
is thine. Yea, said she. And thou sayest it is thine, to the
other; “Well fetch me a sword,” said he ; for there was no
way now to try which was the true mother, but by natural incli-
nation. And so he said to one of his servants: “Fetch me a
110 SEC O N D SERMON PREACHED BEFORE
Sword, and divide the child between them.” When the mo-
ther of the child that accused the other heard him say
so ; “Nay, for God's sake, said she, let her have the whole
child, and kill it not.” “Nay, quoth the other, neither thine
nor mine; butlet it be divided.” Then said Solomon, “Give
this woman the child, this is the mother of the child.”
What came of this 2 Audivit omnes Israel, “When all
Israel heard of this judgment, they feared the king.” (I
Rings iii.) It is wisdom and godly knowledge that causeth
a king to be feared.
One word note here for God's sake, and I will trouble you no
longer. Would Solomon, being so noble a king, hear two poor
women? They were poor, for as the scripture saith: They
were together alone in a house; they had not so much as one
servant between them both. Would King Solomon, I say,
hear them in his own person 2 Yea, forsooth. And yet I hear
of many matters before my lord protector, and my lord
chancellor that cannot be heard. I must desire my lord pro-
tector's grace to hear me in this matter, that your grace would
hear poor men's suits yourself. Put them to none other to
hear, let them not be delayed. The saying is now, that money
is heard every where; if he be rich he shall soon have an end
of his matter.
Others are fain to go home with weeping tears, for any help
they can obtain at any judge's hand. Hear men's suits your-
self, I require you in God's behalf, and put it not to the hear-
ing of these velvet coats, these upskips. Now a man can scarce
know them from an ancient knight of the country. I cannot
go to my book, for poor folks come unto me, desiring me that I
will speak that their matters may be heard. I trouble my lord
of Canterbury, and being at his house, now and then I walk in
the garden looking in my book, as I can do but little good at it.
But something I must needs do to satisfy this place. I am
no sooner in the garden and have read awhile, but by and by
cometh there some one or other knocking at the gate. Anon
cometh my man, and saith: Sir, there is one at the gate would
speak with you. When I come there, then is it some one or
other that desireth me I will speak that his matter might be
heard, and that he hath lain this long at great costs and
charges, and cannot once have his matter come to the hearing;
!
…)
tl!.
!
KING EDWARD THE SIXTH. 111
but among all other, one specially moved me at this time to
speak. This it is, sir.
A gentlewoman came to me and told me, that a great man
keepeth certain lands of hers from her, and will be her tenant
in the spite of her teeth; and that in a whole twelvemonth,
she could not get but one day for the hearing of her matter;
and the same day when the matter should be heard, the great
man brought on his side a great sight of lawyers for his coun-
sel, the gentlewoman had but one man of law; and the great
man shakes him so, that he cannot tell what to do; so that
when the matter came to the point, the judge was a mean to the
gentlewoman, that she would let the great man have a quietness
in her land.
I beseech your grace that ye will look to these matters.
Hear them yourself. View your judges, and hear poor men's
causes. And you, proud judges, hearken what God saith in
his holy book: Audite illos, ita parvum ut magnum. “Hear
them, saith he, the small as well as the great, the poor as well
as the rich.” Regard no person, fear no man; why P Quia
Domini judicium est, “ The judgment is God’s.” Mark
this saying, thou proud judge. The devil will bring this
sentence at the day of doom. Hell will be full of these judges,
if they repent not and amend. They are worse than the
wicked judge that Christ speaketh of, that neither feared God,
nor the world.
There was a certain widow that was a suitor to a judge, and
she met him in every corner of the street, crying, I pray you
hear me, I beseech you hear me, I ask nothing but right.
When the judge saw her so importunate, “Though I fear
neither God, saith he, nor the world, yet because of her im-
portunateness, I will grant her request.” (Luke xviii.) But our
judges are worse than this judge was, for they will neither hear
men for God's sake, nor fear of the world, nor importunate-
ness, nor any thing else. Yea, some of them will command
them to ward, if they be importunate.
I heard say, that when a suitor came to one of them, he said,
What fellow is it that giveth these folk counsel to be so impor-
tunate? He would be punished and committed to ward.
Marry, sir, punish me then; it is even I that gave them counsel,
I would gladly be punished in such a cause, And if ye amend
112 SEconD SERMon BEFORE KING EDWARD, &c.
*:
not, I will cause them to cry out upon you still: even as long as
I live. I will do it indeed : but I have troubled you long. As I
began with this sentence: Quacunque scripta sunt, &c., “All
things that are written, &c.,” So I will end now with this
text: Beat qui audiunt verbum Dei, et custodiunt illud,
“Blessed are they that hear the word of God, and keep it.”
There was another suit, and I had almost forgotten it.
There is a poor woman that lieth in the Fleet, and cannot
come, by any means that she can make, to her answer, and
would fain be bailed, offering to put in sureties worth a thou-
sand pound; and yet she cannot be heard. Methink this is a
reasonable cause, it is a great pity that such things should so be.
I beseech God that he will grant, that all that is amiss may be
amended, that we may hear his word and keep it, that we may
come to the eternal bliss, to the which bliss I beseech God to
bring both you and me. Amen.
THE
THIRD SERMON
PREACHED BEFORE KING EDWARD,
MARCH 22d.
ROMANS xv. 4.
Quacunque scripta sunt ; ad nostram doctrinam scripta sunt.
All things that are written, are written to be our doctrine.
ALL things that be written in God's holy book, the Bible,
were written to be our doctrine, long before our time, to serve
from time to time, and so forth to the world's end.
Ye shall have in remembrance, most benign and gracious au-
dience, that a preacher hath two offices, and the one to be used
orderly after another. The first is, Ezhortari per sanam doc-
trinam, “To teach true doctrine.” He shall have also oc-
casion oftentimes to use another; and that is, Contradicentes
convincere, “To reprehend, to convince, to confute gain-
Sayers, and spurners against the truth.” Why? you will say,
will any body gainsay true doctrine, and sound doctrine P. Well,
let a preacher be sure that his doctrine be true, and it is not to be
thought that any body will gainsay it. If St. Paul had not
foreseen that there should be gainsayers, he had not need to
have appointed the confutation of gainsaying. Was there ever
yet preacher, but there were gainsayers that spurned, that
winced, that whimpered against him, that blasphemed, that
gainsayed it? When Moses came to Egypt with sound doc-
trime, he had Pharaoh to gainsay him. Jeremy was the minister
of the true word of God, he had gainsayers, the priests and the
false prophets. Elias had all Baal's priests, supported by Jeze-
bel, to speak against him. John Baptist, and our Saviour
Vol. I. I
114 THIRD SERMON PREACHED BEFORE
Jesus Christ, had the Pharisees, the Scribes, and the priests
gainsayers to them. The apostles had gainsayers also, for it
was said to St. Paul at Rome, Notum est nobis quod ubique
secte huic contradicitur. “We know that every man doth
gainsay this learning.” (Acts xxviii.) After the apostle's time
the truth was gainsayed with tyrants, as Nero, Maxentius,
Domitianus, and such like; and also by the doctrine of wicked
heretics. In the popish mass-time, there was no gainsaying, all
things seemed to be in peace, in a concord, in a quiet agreement.
So long as we had in adoration, in admiration, the popish mass,
we were then without gainsaying. What was that? The same
that Christ speaketh of, Cum fortis armatus custodierit
atrium, &c., “When Satan, the devil, hath the guiding of
the house, he keepeth all in peace that is in his possession.”
When Satan ruleth, and beareth dominion in open religion, as
he did with us when we preached pardon matters, purgatory
matters, and pilgrimage matters, all was quiet. He is ware
enough, he is wily, and circumspect for stirring up any sedi-
tion. When he keepeth his territory all is in peace. If there
were any man that preached in England in times past, in the
Pope's times, as peradventure there was two or three, strait-
ways he was taken and nipped in the head with the title of an
heretic. When he hath the religion in possession, he stirreth
up no sedition, I warrant you.
How many dissensions have we heard of in Turkey 7 but a
few I warrant you. He busieth himself there with no dissen
sion. For he hath there dominion in the open religion, and
needeth not to trouble himself any further. The Jews, like
runagates, wheresoever they dwell (for they be dispersed, and
be tributaries in all countries where they inhabit) look whether
yehear of any heresies among them 2 But when fortis super-
venerit, when one stronger than the devil cometh in place,
which is our Saviour Jesus Christ, and revealeth his word,
then the devil roareth, then he bestirreth him, then he raiseth
diversity of opinions to slander God's word. And if ever con-
cord should have been in religion, when should it have been
but when Christ was here? Ye find fault with preachers, and
say, they cause sedition. We are noted to be rash, and undis-
creet in our preaching. Yet as discreet as Christ was, there
1, ING ED WA R D THE SIXTH. I 15
was diversity, yea, what he was himself. For when he asked
what men called him, his apostles answered him : “Some say,
you are John Baptist, some say you are Elias, and some
say, you are one of the prophets;” (Matt. xvi. &c.) and
these were they that spake best of him. For some said, he was
a Samaritan, that he had a devil within him, a glosser”, a
drinker, a pot-companion. There was never prophet to be
compared to him, and yet was there never more dissension
than when he was, and preached himself. If it were contraried
then, will ye think it shall not be contraried now, when cha-
rity is so cold and iniquity so strong? Thus these backbiters
and slanderers must be convinced. St. Paul said, there shall
be intractabiles, such as are untoward, that will whimper and
whine, there shall be also, vaniloqui, vain-speakers. For the
which St. Paul appointeth the preacher to stop their mouths,
and it is a preacher's office to be a mouth-stopper.
This day I must somewhat do in the second office, I must
be a gainsayer, and I must stop their mouths, convince, refel
and confute that they speak slanderously of me.
There be some gainsayers, for there be some slanderous
people, vain-speakers, and intractabiles, which I must needs
speak against. But first I will make a short rehearsal to put
you in memory of that that I spake in my last sermon. And
that done, I will confute one that slandereth me. For one
there is that I must needs answer unto, for he slandereth me
for my preaching before the king's majesty. There be some
to blame, that when the preacher is weary, yet they will have
him speak all at once.
Ye must tarry till ye hear more : ye must not be offended
till ye hear the rest. Hear all, and then judge all. What,
ye are very hasty, very quick with your preachers? But
before I enter further into this matter, I shall desire you to
pray, &c.
First of all, as touching my first sermon, I will run it over
cursorily, ripping a little the matter. I brought in a history
of the bible, exciting my audience to beware of by-walkings, to
walk ordinately, plainly, the king's highway, and agree to that
* Glosser, or gloser, a flatterer, deceiver, or one who ministers for selfish pur-
poses to the vices of others.
I 2
116 A. THIRD SERMON PREACHED BEF ORE
which standeth with the order of a realm. I shewed you how
we were under the blessing of God, for our king is nobilis I
shewed you we have a noble king, true inheritor to the crown
without doubt. I shewed furthermore of his godly education.
He hath such schoolmasters, as cannot be gotten in all the
realm again.
Wherefore we may be sure that God blessed this realm,
although he cursed the realm whose ruler is a child, under
whom the officers be climbing, and gleaming, stirring, scratching
and scraping, and voluptuously set on banqueting, and for the
maintenance of their voluptuousness go by-walks. And al-
though he be young, he hath as good, and as sage a council as
ever was in England; which we may well know by their godly
proceedings, and setting forth the word of God. Therefore
let us not be worse than the stiff-necked Jews. In king Josiah’s
time, who being young, did alter, change, and correct wonder-
fully the religion, it was never heard in Jewry, that the people
repined or said, “The king is a child: this gear will not last
long : It is but one or two men's doings; it will not but for a
time; the king knoweth it not.” Wo worth that ever such
men were born. Take heed lest for our rebellion God take
his blessing away from us. I entered into the place of the
king's pastime, I told you how he must pass his time in reading
the book of God, (for that is the king's pastime by God's
appointment,) in the which book he shall learn to fear
God. Oh how careful God is to set in an order all things that
belong to a king, in his chamber, in his stable, in his trea-
sure-house !
These peevish people in this realm have nothing but the king,
the king, in their mouths, when it maketh for their purpose. As
there was a doctor that preached, the king's majesty hath his
holy water, he creepeth to the cross, and then they have no-
thing but the king, the king in their mouths. These be my
good people that must have their mouths stopped: but if a
man tell them of the king's proceedings, now they have their
shifts and their put-offs, saying, We may not go before a law,
we may break no order. These be the wicked preachers, their
mouths must be stopped, these be the gainsayers.
Another thing there is that I told you of, Ne elevetur cor
KING EDWARD THE SIXTH. 117
ºregis, &c., “The king must not be proud over his brethren.” He
must order his people with brotherly love and charity. Here
I brought in examples of proud kings. It is a great pride in
kings and magistrates, when they will not hear, nor be con-
formable to the sound doctrine of God. It is another kind of
pride in kings, when they think themselves so high, so lofty,
that they disdain, and think it not for their honour, to hear poor
men's causes themselves. They have clawbacks that say unto
them, “What, Sir? what need you to trouble yourself? Take you
your pleasure, hunt, hawk, dance, and dally, let us alone; we
will govern and order the commonweal matters well enough.”
Wo worth them, they have been the root of all mischief and
destruction in this realm.
A king ought not only for to read and study, but also to
pray. Let him borrow example of Solomon, who pleased God
highly with his petition, desiring no worldly things but wis-
dom, which God did not only grant him, but because he asked
wisdom, he gave him many more things; as riches, honour, and
such like. Oh how it pleased God that he asked wisdom .
And after he had given him this wisdom, he sent him also occa-
sion to use the same by a couple of strumpets. Here I told an
example of a meek king, who so continued, until he came into
the company of strange women. He heard them not by means,
or by any other, but in his own person: and I think verily the
natural mother had never had her own child, if he had not
heard the cause himself. They were meretrices, whores;
although some excuse the matter, and say they were but
tipplers, such as keep alehouses. But it is but folly to excuse
them, seeing the Jews were such, and not unlike, but they had
their stews, and the maintenance of whoredom, as they had of
other vices.
One thing I must here desire you to reform, my lords: you
have put down the stews”: but I pray you what is the
# These stews were all on the Bank-side in Southwark ; and in those days,
no brothel was suffered to be kept in the city. But these public stews were
suppressed by Henry the eighth, in the thirty-seventh of his reign, and the year
following, the Pope's legate, preaching at Paul's Cross before the parliament,
lord mayor, and citizens, said, “Ye have taken away the stews, and ye have
made one great stew of the city of London.” 3 **ś
*
118 THIRD SERMON PREACH ED BEFORE
matter amended ? what availeth that f ye have but changed
the place, and not taken the whoredom away. God should be
honoured every where; for the scripture saith Domint est
terra et plenitudo ejus, “ The earth and the land is the
Lord's.” What place should be then within a Christian realm
left for to dishonour God 7 I must needs show you such
news as I hear: for though I see it not myself, notwith-
standing, it cometh faster to me than I would wish, ; I do a
St. Paul doth to the Corinthians: Auditur intervus stuprum,
“There is such a whoredom among you as is not among
the Gentiles.” So likewise auditur, I hear say that there
is such whoredom in England as never was seen the like.
He charged all the Corinthians for one man's offence, say-
ing they were all guilty for one man's sin, if they would not
correct and redress it, but wink at it. Lo, here may you
see how that one man's sin polluted all Corinth. “A little
leaven, as St Paul Saith, corrupteth a great deal of dough.”
This is, Communicare alienis peccatis, “To be partaker of
other men's sins.” I advertise you in God's name look to it.
I hear say there is now more whoredom in London than ever
there was on the Bank. These be the news I have to tell you: I
fear they be true. Ye ought to hear of it, and redress it. I
hear of it, and as St. Paul saith, Aliqua ea parte credo. There
is more open whoredom, more stewed whoredom than ever
was before. For God's sake let it be looked upon, it is your
office to see unto it. Now to my confutation.
There is a certain man, that shortly after my first sermon,
being asked if he had been at the sermon that day, answered,
Yea. “I pray you,” said he, “ how liked you him "
“Marry,” said he, “even as I liked him always; a seditious
fellow.” Oh Lord, he pinched me there indeed; nay, he had
rather a full bite at me. Yet I comfort myself with that,
that Christ himself was noted to be a stirrer up of the people
against the emperor, and was contented to be called seditious. It
becometh me to take it in good worth; I am not better than he
was. In the king's days that dead is, a many of us were called
together before him to say our minds in certain matters. In
the end, one kneeleth me down, and accuseth me of sedition
that I had preached seditious doctrine. A heavy salutation,
|
KING EDWARD THE SIXTH. 119
and a hard point of such a man's doing, as if I should name
him, ye would not think it.
The king turned to me and said, “What say you to that,
sir?” Then I kneeled down, and turned me first to mine ac-
cuser, and required him: “Sir, what form of preaching would
you appoint me to preach before a king * Would you have me
for to preach nothing as concerning a king in the king's sermon?
Have you any commission to appoint me what I shall preach P”
Besides this, I asked him divers other questions, and he would
make no answer to none of them all: he had nothing to say.
Then I turned me to the king, and submitted myself to his
grace, and said, “I never thought myself worthy, nor I never
sued to be a preacher before your grace, but I was called to
it, and would be willing, if you mislike me, to give place to
my betters; for I grant there be a great many more worthy of
the room than I am. And if it be your grace's pleasure so to
allow them for preachers, I could be content to bear their
books after them. But if your grace allow me for a preacher,
I would desire your grace to give me leave to discharge my
conscience; give me leave to frame my doctrine according
to mine audience: I had been a very dolt to have preached
so, at the borders of your realm, as I preach before your
grace.”
And I thank almighty God, which hath always been my
remedy, that my sayings were well accepted of the king, for
like a gracious lord he turned into another communication. It
is even as the scripture saith, Cor regis in manu Domini,
“The Lord directed the king's heart.” Certain of my friends
came to me with tears in their eyes, and told me they looked I
should have been in the tower the same night. Thus have I
evermore been burdened with the word of sedition. I have
offended God grievously, transgressing his law, and but for
this remedy and his mercy, I would not look to be saved; as
for sedition, for ought that I know, methinks, I should not
need Christ, if I might so say: but if I be clear in any
thing, I am clear in this. So far as I know mine own
heart, there is no man further from sedition than I, which I
have declared in all my doings, and yet it hath ever been
laid to me.
Another time, when I gave over mine office, I should have
120 T III RD SERMON PREACHED BEFORE
received a certain duty that they call a Pentecostal”, it came to
the sum of fifty and five pound: I set my commissary to gather
it, but he could not be suffered, for it was said a sedition
should rise upon it.
Thus they burdened me ever with sedition. So this gen-
tleman cometh up now with sedition. And wot ye what? I
chanced in my last sermon to speak a merry word of the
new shilling, to refresh my auditory, how I was like to put
away my new shilling for an old groat. I was herein noted to
speak seditiously. Yet I comfort myself in one thing, that I
am not alone, and that I have a fellow; for it is consolatºo
'miserorum. It is comfort of the wretched to have company.
When I was in trouble, it was objected and said unto me,
that I was singular, that no man thought as I thought; that
I loved a singularity in all that I did; and that I took a way
contrary to the king and the whole parliament: and that I was
travailed with them that had better wits than I, and that I
was contrary to them all.
Marry, Sir, these were sore thunderbolts. I thought it an
irksome thing to be alone, and to have no fellow. I thought
it was possible it might not be true that they told me. In the
seventh of John, the priests sent out certain of the Jews, to
bring Christ unto them violently. When they came into the
temple and heard him preach, they were so moved with his
preaching, that they returned home again, and said to them
that sent them, Nunquam sic locutus est homo ut hic homo,
“There was never man spake like this man.” Then answered
the Pharisees, Num et vos seducit estis 2 What, ye brain-sick
fools, ye hoddy-pecks, ye doddy-pouls, ye huddes, do ye be-
lieve him P are you seduced also Nunquis er principibus
credit in eum ? Did ye see any great man, or any great offi-
cer take his part? Do ye see any body follow him, but beg-
garly fishers, and such as have nothing to take to P Nunquis
er Pharisatis? Do ye see any holy man, any perfect man.
any learned man, take his part P Turba qua, ignorat legem
eacecrabilis est. This lay people is accursed, it is they that
know not the law that take his part, and none else.
* An offering made at Whitsuntide, by the churches or parishes in every
diocese to the cathedral. It was collected by the bishop's commissary,and
succeeded the payment of Peter-pence to the Pope
KING EDWARD THE SIXTH , 121
Lo here the Pharisees had nothing to choke the people
withal, but ignorance. They did as our bishops of England,
who upbraided the people always with ignorance, where they
were the cause of it themselves. There were, saith St. John,
Multi ea principibus qui crediderunt in eum, “Many of
the chief men believed in him,” and that was contrary to the
Pharisees’ saying: Oh then belike they belied him, he was
not alone. So thought I, there be more of mine opinion than
I thought, I was not alone. I have now gotten one fellow
more, a companion of sedition, and wot ye who is my fellow P
Isaiah the prophet. I spake but of a little pretty shilling,
but he speaketh to Jerusalem after another sort, and was so
bold to meddle with their coin. “Thou proud, thou covetous,
thou haughty city of Jerusalem: Argentum tuum versum est
inscoriam. Thy silver is turned into, “what?” Into tes-
tions* P Scoriam. Into dross.
Ah, seditious wretch, what had he to do with the mint?
Why should not he have left that matter to some master of
policy to reprove? “Thy silver is dross;” it is not fine, it is
counterfeit, thy silver is turned ; thou hadst good silver.
What pertained that to Isaiah P Marry, he espied a piece of divi-
nity in that policy, he threateneth them God’s vengeance for it.
He went to the root of the matter, which was covetousness.
He espied two points in it, that either it came of covetousness,
which became him to reprove: or else that it tended to the hurt
of the poor people; for the naughtiness of the silver, was the
occasion of dearth of all things in the realm. He imputeth it
to them as a great crime. He may be called a master of sedi-
tion indeed. Was not this a seditious varlet, to tell them this
to their beards, to their face?
This seditious man goeth also forth, saying, Vinum tuum
mixtum est aqua, “ Thy wine is mingled with water.”
Here he meddleth with vintners: belike there were brewers in
those days, as there be now. It had been good for our missal
priests to have dwelled in that country, for they might have
been sure to have their wine well mingled with water. I re-
# An old silver coin among the French, of the value of eighteen-pence, but
in the time of King Henry the Eighth, being made of brass, it was reduced to
twelve pence; under Edward the Sixth, to nine-pence, and afterwards to six-
pence,
122 THIIR D SERM ON PREACHED BEF ORE
member how scrupulous I was in my time of blindness and
ignorance; when I should say mass, I have put in water
twice or thrice for failing; insomuch when I have been at my
memento, I have had a grudge in my conscience, fearing that
I had not put in water enough. And that which is here
spoken of wine, he meaneth it of all arts in the city, of all
kinds of faculties; for they have all their medleys and ming-
lings. That he speaketh of one thing, he meaneth generally
of all. I must tell you more news yet.
I hear say, there is a certain cunning come up in mixing of
wares. How say you, were it no wonder to hear that cloth-
makers should become poticaries? yea, and as I hear say, in
such a place, whereas they have professed the gospel and the
word of God most earnestly of a long time? See how busy the
devil is to slander the word of God. Thus the poor gospel
goeth to wreck. . *
If his cloth be eighteen yards long, he will set him on a
rack, and stretch him out with ropes, and rack him till the
sinews shrink again, while he hath brought him to twenty-seven
yards. When they have brought him to that perfection, they
have a pretty feat to thick him again. He makes me a powder
for it, and plays the poticary ; they call it flock-powder; they
do so incorporate it to the cloth, that it is wonderful to con-
sider: truly a goodly invention. Oh that so goodly wits should
be so ill applied; they may well deceive the people, but they
cannot deceive God. They were wont to make beds of flocks,
and it was a good bed too. Now they have turned their flocks
into powder, to play the false thieves with it. O wicked devil,
what can he not invent to blaspheme God's word P. These
mixtures come of covetousness. They are plain theft. Wo
worth that these flocks should so slander the word of God; as
he said to the Jews, “Thy wine is mingled with water,” so
might he have said to us of this land, thy cloth is mingled
with flock-powder. He goeth yet on.
This seditious man reproveth this honourable city, and
saith, Principes tui infideles. “Thou land of Jerusalem,
thy magistrates, thy judges are unfaithful;” they keep no
touch, they will talk of many gay things, they will pretend
this and that, but they keep no promise. They be worse
than unfaithful.” He was not afraid to call the officers
KING EDWARD THE SIXTH. 123
nufaithful, El socii furun; and “Fellows of thieves :” for
thieves and thieves fellows be all of one sort. They were wont
to say, Ask my fellow if I be a thief. He calleth princes
thieves What? princes thieves? What a seditious harlot"
was this? Was he worthy to live in a commonwealth, that
would call princes on this wise, fellows of thieves? Had they
a standing at Shooters-hill, or Standgate-hole, to take a
purse? Why? did they stand by the highway side? Did
they rob, or break open any man's house or door? NO,
no; that is a gross kind of thieving. They were princes, they
had a prince-like kind of thieving, Onnes diligunt munera.
“They all love bribes.” Bribery is a princely kind of thiev-
ing. They will be waged by the rich, either to give sentence
against the poor: or to put off the poor man's causes. This is
the noble theft of princes and of magistrates. They are bribe-
takers. Now-a-days they call them gentle rewards: let them
leave their colouring, and call them by their Christian name,
bribes: Omnes diligunt munera. “All the princes, all the
judges, all the priests, all the rulers, are bribers.” What?
were all the magistrates in Jerusalem, all bribe-takers? None
good P No doubt there were some good. -
This word omnes, signifieth the most part, and so there be
some good I doubt not of it in England. But yet we be far
worse than those stiff-necked Jews. For we read of none of
them that winced nor kicked against Isaiah's preaching, or said
that he was a seditious fellow. It behoveth the magistrates to
be in credit, and therefore it might seem that Isaiah was to
blame to speak openly against the magistrates. It is very sure
that they that be good, will bear, and not spurn at the
preachers: they that be faulty they must amend, and neither
spurn, nor wince, nor whine. He that findeth himself touched
or galled, he declareth himself not to be upright, Wo worth
these gifts, they subvertjustice every where. Sequuntur retri-
butiones. “They follow bribes.” Somewhat was given to
them before, and they must needs give somewhat again: for
Giffe-gaffe was a good fellow, this Giffe-gaffei led them clean
from justice. “They follow gifts.”
A good fellow on a time bad another of his friends to a
breakfast, and said, If you will come, you shall be welcome ;
* The word harlot was then common for a vile person of either sex.
t An old jingle for bribery, a gift for gift; or one good turn for another,
124 TIII RD SER M ON PREACHED BEF ORE
but I tell you aforehand, you shall have but slender fare, one
dish and that is all. What is that, said he A pudding,
and nothing else. Marry, said he, you cannot please me bet-
ter; of all meats, that is for mine own tooth; you may draw
me round about the town with a pudding. These bribing ma-
gistrates and judges follow gifts faster than the fellow would
follow the pudding.
I am content to bear the title of sedition with Isaiah: thanks
be to God, I am not alone, I am in no singularity. This same
man that laid sedition thus to my charge was asked another
time whether he were at the sermon at Paul's cross: he an-
swered that he was there: and being asked what news-there;
Marry, quoth he, wonderful news, we were there clean ab-
solved, my mule and all had full absolution. Ye may see by
this, that he was such a one as rode on a mule, and that he
was a gentleman. Indeed his mule was wiser than he for I
dare say the mule never slandered the preacher. O what an
unhappy chance had this mule, to carry such an ass upon his
back. I was there at the sermon myself: In the end of his
sermon he gave a general absolution, and as far as I remem-
ber, these or such other like words, but at the least I am sure
this was his meaning; “As many as do acknowledge your-
selves to be sinners, and confess the same, and stand not in
defence of it, and heartily abhorreth it ; and will believe in
the death of Christ, and be conformable thereunto, Ego
absolvo vos, quoth he.” Now saith this gentleman, his mule
was absolved. The preacher absolved but such as were sorry
and did repent. Belike then she did repent her stumbling;
his mule was wiser than he a great deal. I speak not of
worldly wisdom, for therein he is too wise, yea, he is so wise,
that wise men marvel, how he came truly by the tenth part of
that he hath ; but in wisdom which consisteth In rebus, Dei,
'n rebus salutis, in godly matters, and appertaining to our
salvation, in this wisdom he is as blind as a beetle: Tanguam
equus et mulus in quibus non est intellectus. “Like horses
and mules, that have no understanding.” If it were true that
the mule repented her of her stumbling, I think she was better
absolved than he. I pray God stop his mouth, or else to open
it to speak better, and more to his glory.
Another man quickened with a word I spake, as he said,
£1 NG EDWARD THE SIXTH . 125
opprobriously against the nobility, that their children did not
set forth God's word, but were unpreaching prelates; was
offended with me. I did not mean so; but that some noble-
men's children had set forth God's word, howbeit the poor men's
sons have done it always for the most part. Johannes Alasco"
was here, a great learned man, and as they say, a nobleman in
his country, and is gone his way again: if it be for lack of en-
tertainment, the more pity.
I would wish such men as he to be in the realm, for
the realm should prosper in receiving of them, Qui vos re-
cipit me recipit, “Who receiveth you, receiveth me,” saith
Christ; and it should be for the king's honour to receive
them and keep them. I heard say Master Melancthon+,
that great clerk, should come hither.—I would wish him, and
such as he is, to have two hundred pound a year: the king
should never want it in his coffers at the year's end. There
is yet among us two great learned men, Peter Martyri, and
+ John Alasco, the Polish reformer, was born of a noble family many of
whom filled high offices in church and state. He received a very liberal edu-
cation, after which he travelled into Germany, where he embraced the reformed
doctrines. At Basil he contracted an intimacy with Erasmus, who recom-
mended him to Cardinal Pole. In 1542 he undertook the ministerial office at
Embden, but in 1548 accepted an invitation from archbishop Cranmer, by
whose interest he obtained the dissolved convent of the Augustine friars in Lon-
don where he gathered a German congregation. On the accession of Mary, he
was ordered out of the kingdom; and returned to Embden, from whence he re-
moved to Frankfort on the Maine. Being a Zuingleian, he incurred the en-
mity of the rigid Lutherans, in consequence of which he went to Poland, and
for some time was employed in public affairs; but the machinations of the
Romish clergy obliged him to return to Frankfort, where he died January 13,
1560.
+ Philip Melancthon, the most learned and moderate of all the reformers, was
invited to England, in 1534, by Henry the Eighth, and he would then have com-
plied, agreeably to the advice of the elector of Saxony and Luther, had it not
been for the tragical end of Anne Boleyne, the news of which altered his reso-
lution. Henry repeated the invitation in 1538, with some flattering compliments
to the great learning and sound judgment of Melancthon; but the German
divine still declined the honour, and even in the next reign, when he could have
no reasonable objections to a settlement in England, he hesitated till the death
of that excellent young monarch put an end to the design altogether, though the
divinity professorship at Cambridge had been kept vacant on purpose for him.
t Peter Martyr, or Vermilius, was born of a distinguished family at Florence,
in 1500. He became an Augustine monk, and was so celebrated as a preacher,
that he obtained the abbey of Spoletto, from whence he removed to Napies,
where the writings of Zuinglius and Bacer effected a change in his religious
126 THI R D SER MON PRE A C H ED BEF ORIE
Bernard Ochinus”, which have a hundred marks apiece: I
would the king would bestow a thousand pound on that sort.
Now I will to my place again. In the latter end of my
sermon, I exhorted judges to hear the small as well as the
great; Juste quod justum est judicare, “You must not only
do justice, but do it justly:” you must observe all circum-
stances: you must give justice, and minister just judgment in
time; for the delaying of matters of the poor folk, is as
sinful before the face of God, as wrong judgment.
I rehearsed here a parable of a wicked judge, which for
importunity's sake, heard the poor woman's cause, &c. ..
Here is a comfortable place for all you that cry out, and are
oppressed. For you have not a wicked judge, but a merciful
judge to call unto. I am not now so full of foolish pity,
but I can consider well enough, that some of you complain
without a cause. - :
They weep, they wail, they mourn, I am sure some not
iney p, they wall, they 2 tº * * *
without a cause: I did not here reprove all judges, and find
fault with all. I think we have some as painful magistrates
as ever was in England; but I will not swear they be all so:
and they that be not of the best, must be content to be taught,
and not disdain to be reprehended. David saith, Erudimini
qu? judicatis terram, I refer it to your conscience: Vos qui
judicatis terram, “Ye that be judges on the earth,” whether
ye have heard poor men's causes with expedition or no: If ye
have not, then erudimini, be content to be touched, to be told.
You widows, you orphans, you poor people, here is a com-
fortable place for you. Though these judges of the world
sentiments. He had the courage to preach against the errors of popery even at
Rome, but was soon obliged to quit Italy for Germany, from whence he came to
England, and in 1549, was made professor of divinity at Oxford. On the ac-
cession of Mary, he went to Strasburgh, next to Geneva, and afterwards to Zurich,
where he died in 1562.
* Bernardin Ochinrus, an Italian monk, of the order of Capuchins, after having
acquired a great reputation as a preacher, embraced the reformed doctrines by
the instrumentality of Peter Martyr, in 1542. He then went to Geneva, next
to Augsburg, and in 1547, visited England by the invitation of Cranmer, with
whom he resided for some time at Lambeth, and was made by him prebendary
of Canterbury. On the death of Edward VI. he went to Strasburgh, and
next to Zurich, where he became minister of an Italian church. In 1563, he was
banished from Zurich on a charge of Socinianism, in consequence of which
he removed to Poland, but was expelled thence, and died at Slacow, in 1564,
aged seventy-seven.
KING EDWARD THE SIXTH . 127
will not hear you, there is one will be content with your impor-
tunity, he will remedy you, if you come after a right sort unto
him. Ye say the judge doth blame you for your importunity,
it is irksome unto him. He entered into this parable to teach
you to be importune in your petition; non defatigari :
“not to be weary.” Here he teacheth you how to come to God
in adversity, and by what means, which is by prayer. I
do not speak of the merit of Christ, for he saith, Ego sum via,
“I am the way.” Qui credit in me, habet vitam atternam,
“Whoso believeth in me hath everlasting life.” But when
we are come to Christ, what is our way to remedy adversity,
in anguish, in tribulations, in our necessities, in our injuries 7
The way is prayer. We are taught by the commandment of
God, Invoca me in die tribulationis, et ego eripiam te. Thou
widow, thou orphan, thou fatherless child, I speak to thee,
that hast no friends to help thee, call upon me in the day
of thy tribulation, call upon me; Ego eripiam te, I will pluck
thee away, I will deliver thee, I will take thee away, I will
relieve thee, thou shalt have thy heart's desire.
Here is he promise, here is the comfort: Glorificabis me,
“Thou shalt glorify me.” Thank me, accept me for the
author of it, and thank not this creature or that for it. Here
is the judge of all judges; come unto me, and he will hear you:
for he saith, Quicquid petieritis Patrem, in nomine meo, &c.,
“Whatsoever ye ask my Father in my name, shall be given you
through my merits.” “You miserable people, that are
wronged in the world, ask of my Father in your distresses; but
put me afore, look you come not with brags of your own
merits, but come in my name, and by my merit.” He hath not
the property of this stout judge, he will bear your importunate-
ness, he will not be angry at your crying and calling. The
prophet saith, Speraverunt in te patres nostri, et eacaudivist?
Žllos, “Thou God, thou God, our fathers did cry unto thee,
and thou heardest them. Art not thou our God as well as
theirs?” There is nothing more pleasant to God, than for to put
him in remembrance of his goodness shewed unto our forefathers.
It is a pleasant thing to tell God of the benefits that he hath
done before our time. Go to Moses, who had the guiding of
God’s people, see how he used prayer as an instrument to be
delivered out of adversity, when he had great rough mountains
128 THIRD SERMON PREACHED BEFORE
on every side of him, and before him the Red Sea, Pharaoh’s
host behind him, peril of death round about him. What
did he despaired he No. Whither went he? He repaired
to God with his prayer, and said nothing. Yet with a great
ardency of spirit, he pierced God's ear. “Now help, or
never, good Lord; no help but in thy hand,” quoth he. '
Though he never moved his lips, yet the scripture saith he
cried out, and the Lord heard him, and said, Quid clamas adme,
“Why criest thou out so loud 7" The people heard him say
nothing, and yet God said, why criest thou out? Straightways
he struck the water with his rod, and divided it, and it stood
up like two walls, on either side, between the which God's
people passed, and the persecutors were drowned. (Exod. xiv.)
Joshua was in anguish and like distress at Jericho, that true
captain, that faithful judge: no follower of retributions, no
bribe-taker, he was no money man: who made his petition
to almighty God, to shew him the cause of his wrath toward
him, when his army was plagued after the taking of Jericho.
So he obtained his prayer, and learned that for one man's fault
all the rest were punished. For Achan's covetousness, many
a thousand were in agony, and fear of death; who hid his
money as he thought from God. But God saw it well enough,
and brought it to light. This Achan was a by-walker. Well it
came to pass when Joshua knew it, straightways he purged the
army and took away malum de Israel, that is, wickedness from
the people. For Joshua called him before the people, and
said, Da gloriam Deo, “Give praise to God,” tell truth, man:
and forthwith he told it: and then he and all his house suf-
fered death. A goodly ensample for all magistrates to follow.
Here was the execution of a true judge, he was no gift-taker,
he was no winker, he was no by-walker. Also when the As-
syrians with an innumerable power of men in Jehoshaphat's time
overflowed the land of Israel; Jehoshaphat, that good king,
goeth me straight to God, and made his prayer, Non est in
nostra fortitudine (said he) huic populo resistere, “It is not
in our strength, O Lord, to resist this people.” And after
his prayer God delivered him, and at the same time ten
thousand were destroyed. So, ye miserable people; you must
go to God in anguishes, and make your prayer to him.
Arm yourselves with prayer in your adversities. Many
KÍNG EDWARD THE SIXTH. 129
begin to pray, and suddenly cast away prayer; the devil
putteth such phantasies in their heads, as though God would
not listen to them, or had somewhat else to do.
But you must be importune, and not weary, nor cast away
prayer: Nay you must cast away sin, God will hear your
prayer, albeit you be sinners. I send you to a judge that will
be glad to hear you. You that are oppressed, I speak to you.
Christ in this parable doth paint the good-will of God toward
you, Oh miserable people, he that is not received, let him not
despair, nor think that God hath forsaken him : for God
tarrieth till he seeth a time, and better can do all things for us,
than we ourselves can wish.
“There was a wicked judge,” &c. What meaneth it that
God borroweth this parable rather of a wicked judge, than of
a good? Belike good judges were rare at that time, and trow
ye the devil hath been asleep ever since 2 No, no : he is as
busy as ever he was. The common manner of a wicked judge
is, neither to fear God nor man. He considereth what a man
he is, and therefore he careth not for man, because of his pride.
He looketh high over the poor; he will be had in admiration;
in adoration; he seemeth to be in a protection. Well, shall he
escape 2 No, no; Est Deus in calo, “There is a God in
heaven,” he accepteth no persons, he will punish them. There
was a poor woman came to this judge, and said, Vindica me
de adversario, “See that mine adversary do me no wrong.”
He would not hear her, but drove her off. She had no money
to wage either him, either them that were about him. Did
this woman well to be avenged of her adversary 2 may
Christian people seek vengeance 2 The Lord saith, Mihi vân-
dictam et ego retribuam. “When ye revenge, ye take mine
office upon you.” This is to be understood of private vengeance.
It is lawful for God's flock to use means to put away wrongs,
to resort to judges, to require to have sentence given of right.
St. Paul sent to Lysias the tribune, (Acts xxii.) to have this
ordinary remedy: and Christ also said, Si male locutus sum,
&c., “If I have spoken evil, rebuke me.” (Matt. xxvi.)
Christ here answered for himself. Note here, my lords and
masters, what case poor widows and orphans be in. I
will tell you, my lord judges, if ye consider this matter well,
Vol. I. K
130 THIRD SERMON PREACHED BEFORE
ye should be more afraid of the poor widow, than of a no-
bleman, with all the friends and power that he can make.
But now-a-days, the judges be afraid to hear a poor man
against the rich, insomuch they will either pronounce against
him, or so drive off the poor man's suit, that he shall not be
able to go through with it. The greatest man in a realm,
cannot so hurt a judge as the poor widow; such a shrewd turn
she can do him. And with what armour I pray you ? She
can bring the judge's skin over his ears, and never lay hands
upon him. -
And how is that ? Lachryma miserorum descendunt ad maa-
ăllas, “The tears of the poor fall down upon their cheeks,” et
ascendunt ad calum, “and go up to heaven,” and cry for ven-
geance, before God, the judge of widows, the father of widows
and orphans. Poor people be oppressed even by laws. Va is
quº condunt leges iniquas, “Wo worth to them that make evil
laws against the poor! what shall be to them that hinder and mar
good laws?” Quid facietis in die ultionis, “What willye do in
the day of great vengeance, when God shall visit you ?” He saith,
he will hear the tears of poor women when he goeth on visitation.
For their sake he will hurt the judge, be he never so high.
Deus transfºrt regna. He will, for widows' sakes change
realms, bring them into temptation, pluck the judges' skins
over their heads.
Cambyses” was a great emperor, such another as our master
is, he had many lord deputies, lord presidents, and lieutenants
under him. It is a great while ago since I read the history.
It chanced he had under him in one of his dominions, a briber,
a gift-taker, a gratifier of rich men, he followed gifts as fast
as he that followed the pudding, a hand-maker in his office, to
make his son a great man; as the old saying is, Happy is the
child, whose father goeth to the devil. The cry of the poor
widow came to the emperor's ear, and caused him to flay the
judge quick, and laid his skin in his chair of judgment, that all
judges that should give judgment afterward, should sit in the
* Cambyses, king of Persia, succeeded his father, in the year of the world,
3506. The only act of his life that does credit to his memory was that of punish-
ing the unjust judge Sisamnes, in the manner here described, and placing his
son Otanes upon the tribunal, with a warning that if he followed his father's
example, he should experience the same judgment.
kING I.DWARD THE SIXTH. 131
^
same skin. Surely it was a goodly sign, a goodly monument,
the sign of the judge's skin: I pray God we may once see the
sign of the skin in England.
Ye will say peradventure, that this is cruelly and uncha-
ritably spoken: No, no; I do it charitably, for a love I bear
my country. God saith, Ego visitabo, “I will visit.” God
hath two visitations: the first is, when he revealeth his word
by preachers, and where the first is accepted the second cometh
not. The second visitation is vengeance. He went a visitation
when he brought the judge's skin over his ears. If his word be
despised he cometh with his second visitation with vengeance.
Noah preached God's word a hundred years, and was
laughed to scorn, and called an old doting fool. Because
they would not accept this first visitation, God visited them the
second time, he poured down showers of rain, till all the world
was drowned. Lot was a visitor of Sodom and Gomorrah;
but because they regarded not his preaching, God visited
them the second time and burnt them all up with brimstone,
saving Lot. Moses tame first a visitation into Egypt with
God's word, and because they would not hear him, God
visited them again, and drowned them in the Red Sea. God
likewise with his first visitation, visited the Israelites by his
prophets, but because they would not hear his prophets, he
visited them the second time, and dispersed them in Assyria
and Babylon. John Baptist likewise, and our Saviour Christ
visited them afterward, declaring to them God's will; and
because they despised these visitors, he destroyed Jerusalem
by Titus and Vespasian, Germany was visited twenty years
with God's word, but they did not earnestly embrace it, and in
life follow it, but made a mingle mangle, and a hotch-potch of
it: I cannot tell what, partly popery, partly true religion,
mingled together. They say in my country, when they call
their hogs to the swine-trough: Come to thy mingle-mangle,
come pur, come pur: even so they made mingle mangle of it.
They could clatter and prate of the gospel, but when all cometh
to all, they joined popery so with it, that they marred all toge-
ther: they scratched and scraped all the livings of the church,
and under a colour of religion, turned it to their own proper
gain and lucre. God seeing that they would not come unto his
word, now he visiteth them in the second time of his visitation,
K 2
132 THIRD SERMON PREACHED BETORE
with his wrath: for the taking away of God's word, is a mani-
fest token of his wrath. f
We have now a first visitation in England, let us beware of
the second. We have the ministration of his word; we are
yet well: but the house is not clean swept yet. God hath sent
us a noble king in this his visitation; let us not provoke him
against us; let us beware, let us not displease him, let us not
be unthankful and unkind, let us beware of by-walking and
contemning of God's word, let us pray diligently for our king,
let us receive with all obedience and prayer the word of God.
A word or two more, and I commit you to God. I will
monish you of a thing; I hear say ye walk inordinately, ye
talk unseemly, otherwise than it becometh Christian subjects:
ye take upon you to judge the judgments of judges. -
I will not make the king a pope; for the pope will have all
things that he doth taken for an article of our faith. I will
not say but that the king and his council may err; the par-
liament houses, both the high and low, may err; I pray daily
that they may not err. -
It becometh us, whatsoever they decree, to stand unto it,
and receive it obediently, as far forth as it is not manifest
wicked, and directly against the word of God. It pertaineth
unto us to think the best, though we cannot render a cause for
the doing of every thing; for, Charitas omnia credit, omnia
sperat, “ Charity doth believe and trust all things.” We
ought to expound to the best all things, although we cannot
yield a reason.
Therefore I exhort you, good people, pronounce in good part,
all the facts and deeds of the magistrates and judges. Charity
judgeth the best of all men, and specially of magistrates. St.
Paul saith, Nolite judicare ante tempus donec Dominus ad-
venerit, “Judge not before the time of the Lord's coming.”
Pravum cor hominis, Man's heartis unsearchable; it is a ragged
piece of work; no man knoweth his own heart; and therefore,
David prayeth, and saith, Ab occultis meis menda me, “De-
liver me from my unknown faults: I am a further offender than.
I can see.” (Ps. xix.) A man shall be blinded in love of him-:
self, and cannot see so much in himself as in other men. , Let.
us not therefore judge judges; we are accountable to, God, .
and so be they : let them alone, they have their accounts to
KING ED WAR D THE SIXTH . 133
make. If we have charity in us, we shall do this; for, Cha-
ºritas operatur, “Charity worketh,” what worketh it? marry,
omnia credere, omnia sperare, “to accept all things in good
part.” Nolite judicare ante tempus, “Judge not before the
Lord's coming.” In this we learn to know Antichrist, which
doth elevate himself in the church, and judgeth at his pleasure
before the time. His canonizations, and judging of men before
the Lord's judgment, be a manifest token of Antichrist. How
can he know saints 2 he knoweth not his own heart. And
he cannot know them by miracles, for some miracle-workers
shall go to the devil.
I will tell you what I remembered yester-night in my bed;
a marvellous tale to perceive how inscrutable a man's heartis. I
was once at Oxford, (for I had occasion to come that way, when
I was in my office;) they told me it was a gainer way, and a
fairer way, and by that occasion I lay there a night. Being
there I heard of an execution that was done upon one that suf-
fered for treason: It was, as ye know, a dangerous world, for
it might soon cost a man his life for a word speaking. I
cannot tell what the matter was, but the judge set it so out that
the man was condemned, the twelve men came in and said,
Guilty; and upon that he was judged to be hanged, drawn,
and quartered. When the rope was about his neck, no man
could persuade him that he was in any fault; and stood there a
great while in the protestation of his innocency: They hanged
him, and cut him down somewhat too soon, afore he was clean
dead; then they drew him to the fire, and he revived; and
then he coming to his remembrance, confessed his fault, and
said he was guilty. O, a wonderful example; it may well be
said, Pravum cor hominis et inscrutabile, “A crabbed piece
of work, and unsearchable.”
I will leave here, for I think you know what I mean well
enough. I shall not need to apply this example any further.
As I began ever with this saying, Quacunque scripta sunt,
like a truant, so I have a common-place to the end, if my
memory fail not, Beat qui audiunt verbum Dei, et custodiunt
illud, “Blessed be they that hear the word of God, and keep
it,” it must be kept in memory, in living, and in our conver-
sation; and if we so do, we shall come to the blessedness which
God prepared for us through his son Jesus Christ, to the which
may he bring us all—Amen,
THE
FO U R T H SERM ON
PREACHED BEFORE KING EDWARD,
MARCH 29th
ROMANS xv. 4.
Quaecumque scripta sunt ; ad nostram doctrinam, &c. :
All things that are written, are written to be our doctrine.
THE parable that I took to begin with, most honourable
audience, is written in the eighteenth chapter of St. Luke; and
there is a certain remnant of it behind yet. The parable is
this, “There was a certain judge in a city that feared neither
God norman: And in the same city there was a widow that
required justice at his hands; but he would not hear her, but
put her off, and delayed the matter. In process the judge,
seeing her importunity, said, Though I fear neither God nor
man, yet for the importunity of the woman I will hear her;
lest she rail upon me, and molest me with exclamations and
outcries, I will hear her matter, I will make an end of it.”—Our
Saviour Christ added more unto this, and said, Audite, quid
judeº dicat, &c. “Hear you,” said Christ, “what the wicked
judge said P And shall not God revenge his elect, that cry
upon him day and night? Although he tarry, and defer them, I
say unto you, he will revenge them, and that shortly. But when
the Son of Man shall come, shall he find faith in the earth?”
That I may have grace so to open the remnant of this para-
ble, that it may be to the glory of God, and edifying of your
souls, I shall desire you to pray, in the which prayer, &c. *
I shewed you the last day, most honourable audience, the
cause why our Saviour Christ rather used the example of a
wicked judge, than of a good. And the cause was, for that
in those days there was great plenty of wicked judges, so that
he might borrow an example among them well enough; for
there was much scarcity of good judges. I did excuse the
widow also, for coming to the judge against her adversary;
because she did it not of malice, she did it not for appetite of
* KING EDWARD THE SIXTH, 135
vengeance. And I told you that it was good and lawful for
honest, virtuous folk, for God's people, to use the laws of the
realm, as an ordinary help against their adversaries, and ought
to take them as God's holy ordinances, for the remedies of
their injuries and wrongs, when they are distressed: so that
they do it charitably, lovingly, not of malice, not vengeably,
not covetously. I should have told you here of a certain sect
of heretics that speak against this order and doctrine, they
will have no magistrates nor judges on the earth.
I should have told you here of a certain sect of heretics
that speak against this order and doctrine; they will have
no magistrates nor judges on the earth. Here I have to
tell you, what I heard of late by the relation of a credible
person, and a worshipful man, of a town in this realm of
England, that hath above five heretics of this erroneous
opinion in it, as he said. Oh so busy the devil is now to
hinder the word coming out, and to slander the gospel. A sure
argument, and an evident demonstration, that the light of
God’s word is abroad, and that this is a true doctrine that we
are taught now : else he would not roar and stir about as he
doth. When he hath the upper hand, he will keep his pos-
session quietly, as he did in the popish days, when he bare a
rule of supremacy in peaceable possession. If he reigned now
in open religion, in open doctrine, as he did then, he would
not stir up erroneous opinions, he would have kept us without
contention, without dissension. There is no such diversity of
opinion among the Turks, nor among the Jews. And why?
for there he reigneth peaceably in the whole religion. Christ
saith, Cum fortis armatus custodierit atrium, &c. “When
the strong armed man keepeth his house,” those things that he
hath in possession are in a quietness, he doth enjoy them peace-
ably: Sed cum fortior eo supervenerit; “But when a stronger
than he cometh upon him,” when the light of God's word is
once revealed, then he is busy, then he roars, then he fisks
abroad, and stirreth up erroneous opinions to slander God's
word. And this is an argument that we have the true doc-
trine: I beseech God continue us, and keep us in it. The
devil declareth the same, and therefore he roars thus, and
goeth about to stir up these wanton heads and busy brains.
And will you know where this town is? I will not tell you
$36 F O U R T H SERM ON PREACHED BEFORE
directly; I will put you to muse a little; I will utter the mat-
ter by circumlocution. Where is it? where the bishop of the
diocess is an unpreaching prelate. Who is that? If there be
but one such in all England it is easy to guess: and if there
were no more but one, yet it were too many by one; and if
there be more, they have the more to answer for, that they
suffer in this realm an unpreaching prelate unreformed. I re-
member well what St. Paul saith to a bishop, and though he
spake it to Timothy, being a bishop, yet I may say it now to
the magistrates, for all is one case, all is one matter. Non
communicabis peccatis alienis, “Thou shalt not be partaker
of other men's faults,” (1 Tim. v.) Lay not thy hands rashly
upon any, be not hasty in making of curates, in receiving men
to have cure of souls that are not worthy of the office, that
either cannot or will not do their duty. Do it not. Why?
Quia communicabis peccatis alienis, “Thou shalt not be
partaker of other men's sins.” Now methink it needs not to
be partaker of other men's sins, we shall find enough of our
own. And what is communicare peccatis alients? “To be
partaker of other men's evils,” if this be not, to make un-
preaching prelates, and to suffer them to continue still in their
unpreaching prelacy P *
If the king and his council, should suffer evil judges of this
realm to take bribes, to defeat justice, and suffer the great to
overgo the poor, and should look through his fingers, and wink
at it, should not the king be partaker of their naughtiness?
And why? Is he not supreme head of the church P What?
is the supremacy a dignity, and nothing else 2 Is it not ac-
countable? I think it will be a chargeable dignity when
account shall be asked of it.
Oh what advantage hath the devil? what entry hath the
wolf when the shepherd tendeth not his flock, and leads them
not to good pasture ? St. Paul doth say, Qui bene praesunt
prasbyteri duplici honore digni sunt. What is this prasse?
It is as much to say, as to take charge and cure of souls. We
say, Ille pra, est, He is set over the flock. He hath taken
charge upon him. And what is bene pra'sse? To discharge the
cure, to rule well, to feed the flock with pure food, and good
example of life. Well then, Qui bene prasunt duplici honore
digni sunt, “They that discharge their cure well, are worthy
KING EDWARD THE SIXTH. 137
double honour.” What is this double honour ! The first
is, to be reverenced, to be had in estimation and reputa-
tion with the people, and to be regarded as good pas-
tors. Another honour is, to have all things necessary for
their state ministered unto them : this is the double honour
that they ought to have, qui prasunt bene, that discharge the
cure, if they do it bene, well.
There was a merry monk in Cambridge in the college that I
was in, and it chanced a great company of us to be together
intending to make good cheer, and to be merry, as scholars
will be merry when they are disposed. One of the company
brought out this sentence: Nil melius quam latari, et facere
bene, “There is nothing better than to be merry, and to do
well.” “A vengeance of that bene,” quoth the monk, “I would
that bene had been banished beyond the sea: and that bene
were out, it were well, for I could be merry, and I could do,
but I love not to do well: that bene mars all together. I would
bene were out,” quoth the merry monk, “for it importeth many
things, to live well, to discharge the cure.” Indeed it were bet-
ter for them if it were out, and it were as good to be out as to
be ordered as it is; it will be a heavy bene to some of them,
when they shall come to their account. But peradventure you
will say, What, and they preach not all? yet prºsunt, are
they not worthy double honour ! Is it not an honourable order
they be in 2 Nay an horrible misorder; it is an horror rather
than an honour, and horrible rather than honourable, if the
preacher be nought and do not his duty. And thus go these
prelates about to wrestle for honour, that the devil may take
his pleasure in slandering the realm, and that it may be report-
ed abroad, that we breed heresies among ourselves. It is to be
thought that some of them would have it so, to bring in popery
again.
This I fear me is their intent, and it shall be blown abroad
to our holy father of Rome's ears, and he shall send forth his
thunderbolts upon these bruits; and all this doth come to pass
through their unpreaching prelacy.
Are they not worthy double honour ! Nay rather double
dishonour, not to be regarded, not to be esteemed among the
people, and to have no living at their hands ! For as good
preachers be worthy double honour, so unpreaching prelates
138 FOURTH SERMON PREACHED BEFORE
be worthy double dishonour. They must be at their doublets.
But now these two dishonours, what be they ! Our Saviour
Christ doth shew, Si sal infatuatus fuerit ad nihil ultra valet
nisi ut projiciatur foras; “If the salt be unsavoury, it is
good for nothing, but to be cast out, and trodden of men.”
(Matt. v.) By this salt is understood preachers, and such as
have cure of souls. What be they worthy then P Wherefore
serve they For nothing else but to be cast out.
Make them quondams”, out with them, cast them out of
their office; what should they do with cures that will not look
them it? Another dishonour is this, Ut conculcentur ab homi-
nibus, “To be trodden under men's feet;” not to be regarded,
not to be esteemed: they be at their doublets still. St. Paul
in his Epistle qualifieth a bishop, and saith that he must be,
Aptus ad docendum ad refellendum apte, “To teach, and to
confute all manner of false doctrine.” But what shall a man
do with aptness if he do not use it? It were as good for us to
be without it.
A bishop came to me the last day, and was angry with me
for a certain sermon that I made in this place. His chaplain
had complained against me, because I had spoken against un-
preaching prelates. Nay, quoth the bishop, he made so indif.
ferent a sermon the first day, that I thought he would mar all
the second day: he will have every man a quondam, as he is.
As for my quondamship, I thank God that he gave me the
grace to come by it by so honest a means as I did; I thank him
for mine own quondamship: and as for them, I would not
have them made quondams, if they discharge their office; I
would have them do their duty, I would have no more quon-
dams, as God help me. I owe them no more malice than this,
and that is none at all.
This bishop answered his chaplain: “Well, says he, well I
did wisely to-day; for as I was going to his sermon, I remember-
ed me that I had neither said mass normatins, and homeward
I gat as fast I could, and I thank God I have said both, and
let his unfruitful sermon alone.” Unfruitful, saith one; ano-
ther saith seditious. Well, unfruitful is the best, and whe-
* A quondam is a person who is no longer in office, whether by resignation
or deprivation; and by doublets are meant pluralities,
KING EDWARD THE SIXTH, 139
ther it be unfruitful or no, I cannot tell, it lieth not in me to
make it fruitful; and if God work not in your hearts, my
preaching can do you but little good. I am God's instrument
but for a time; it is he that must give the increase, and yet
preaching is necessary: for take away preaching, and take
away salvation. I told you of Scala cali, and I made it a
preaching matter, not a massing matter. Christ is the preacher
of all preachers, the pattern and the exemplar that all preachers
ought to follow. For it was he by whom the Father of
heaven said, Hic est filius meus dilectus, ipsum audite,
“This is my well-beloved son, hear him.” Even he, when he
was here on the earth, as wisely, as learnedly, as circumspectly
as he preached, yet his seed fell in three parts, so that the
fourth part only was fruitful. And if he had no better luck
that was preacher of all preachers, what shall we look for 2
Yet was there no lack in him, but in the ground: and so now
there is no fault in preaching, the lack is in the people, that have
stony hearts and thorny hearts; I beseech God to amend them.
And as for these folk that speak against me, I never look to
have their good word as long as I live: yet will I speak of
their wickedness, as long as I shall be permitted to speak: as
long as I live I will be an enemy to it. No preachers can pass
it over with silence: it is the original root of all mischief. As
for me, I owe them no other ill will, but I pray God amend
them, when it pleaseth him.
Now to the parable. What did the wicked judge in the
end of the tale 7 The love of God moved him not; the law
of God was this, and it is writ in the first of Deuteronomy,
Audite eos, “Hear them.” These two words will be heavy
words to wicked judges another day. But some of them per-
adventure will say, I will hear such as will give bribes, and
those that will do me good turns. Nay, ye be hedged out of
that liberty. He saith, Ita parvum ut magnum, “The
small as well as great,” ye must do justum, deal justly, mi-
nister justice, and that to all men, and you must do it juste,
in time convenient, without any delays or driving off, with
expedition. Well, I say, neither this law, nor the word
and commandment of God moved this wicked judge, nor the
misery of this widow, nor the uprightness of her cause, nor
the wrong which she took, moved him; but, to avoid importu-
140 F OURTH SERMON PIEEA CIIED BEFOR. E.
nity, and clamour, and exclamation, he gave her the hearing,
he gave her final sentence, and so she had her request.
This place of judgment, it hath been ever unperfect, it was
never seen that all judges did their duty, that they would hear
the small as well as the great. I will not prove this by the
witness of any private magistrate, but by the wisest king's say-
ing that ever was: Vidi sub sole (saith Solomon) in loco jus-
titia, impietatem et in loco equitatis iniquºtatem. “I have
seen, under the sun,” that is to say, over all in every place,
where right judgment should have been, “wickedness ;” as
who would say, bribe staking, defeating of justice, oppressing
of the poor: men sent away with weeping tears without any
hearing of their causes: and “in the place of equity, saith he,
I have seen iniquity.” No equity, no justice, a sore word for
Solomon to pronounce universally, generally. And if Solomon
said it, there is a matter in it. I ween he said it not only for his
own time, but he saw it both in those that were before him,
and also that were to come after him. Now comes Isaiah,
and he affirmeth the same ; speaking of the judgments done in
his time in the common place, as it might be in Westminster-
hall, the Guildhall, the Judges-hall, the Pretor-house, call it
what you will: In the open place; for judges at that time,
(according to the manner,) sat in the gates of the city, in the
highway: A good and godly order, for to sit so that the poor
people may easily come to them. But what saith Isaiah, that
seditious fellow P He saith of his country this Expectavi ut
faceret judicium, et fecit iniquitatem. “I looked the judges
should do their duty; and I saw them work iniquity.” There
was bribes walking, money-making, making of hands, (quoth
the prophet, or rather almighty God by the prophet,) such is
their partiality, affection, and bribes. They be such money-
makers”, inhancers, and promoters of themselves. Isaiah
knew this by the crying of the people, Ecce clamor populi,
saith he ; And though some among them be unreasonable
people, (as many be now a-days,) yet no doubt of it some
cried not without a cause. And why P. Their matters are not
heard, they are fain to go home with weeping tears, that fall
+ Sir William Paget, comptroller of the household to Edward VI., annong
other projects contrived one for debasing the coin in order to increase the
royal revenue.
j{ING EDWARD THE SIXTH. 141
down by their cheeks and ascend up to heaven, and cry for
vengeance. Let judges look about them, for surely God will
revenge his elect one day.
And surely methink, if a judge would follow but a worldly
reason, and weigh the matter politicly, without these examples
of scripture, he should fear more the hurt that may be done
him by a poor widow, or a miserable man, than by the greatest
gentleman of them all. God hath pulled the judges' skins over
their heads for the poor man's sake. Yea the poor widow may
do him more hurt with her poor Pater-noster in her mouth
than any other weapon: and with two or three words shall
bring him down to the ground, and destroy his jollity, and cause
him to lose more in one day, than he gat in seven years. For
God will revenge these miserable folks that cannot help them-
selves. He saith, Ego in die visitationis, &c., “In the day
of visitation I will revenge them.” An non ulciscetur anima
mea 2 “Shall not my soul be revenged P’ As who should say,
I must needs take their part: Veniens veniam, et non tar-
dabo. “Yes, though I tarry, and though I seem to linger
never so long, yet I will come at the length, and that shortly.”
And if God spake this, he will perform his promise. He hath
for their sakes, as I told you, pulled the skin over the judge's
ears ere this. King David trusted some in his old age that did
him no very good service. Now, if in the people of God,
there were some folks that fell to bribing, then what was there
among the heathen P Absalom, David's son, was a by-walker,
and made disturbance among the people in his father's time;
and though he were a wicked man, and a by-walker, yet some
there were in that time that were good, and walked uprightly.
I speak not this against the judges' seat; I speak not as though
all judges were naught, and as though I did not hold with the
judges, magistrates, and officers, as the Anabaptists, these false
heretics do. But I judge them honourable, necessary, and God's
ordinance. I speak it as scripture speaketh, to give a caveat and
a warning to all magistrates, to cause them to look to their offices.
For the devil, the great magistrate, is very busy now, he is ever
doing, he never ceaseth to go about to make them like himself.
The proverbis, Simile gaudet simili, “Like would have like.”
If the judge be good and upright, he will assay to deceive him,
either by the subtle suggestion of crafty lawyers, or else by false
142 FOURTH SERMON PREACH ED BEFORE
witness, and subtle uttering of a wrong matter: He goeth about
as much as he can to corrupt the men of law, to make them fall
to bribery, to lay burdens on poor men's backs, and to make
them fall to perjury, and to bring into the place of judgment,
all corruption, iniquity, and impiety.
I have spoken thus much, to occasion all judges and magis-
trates to look to their offices. They had need to look about
them. This gear moved St. Chrysostom to speak this sen-
tence; Miror si aliquis rectorum potest salvari, “I marvel,
said this doctor, if any of these rulers or great magistrates can
be saved.” He spake it not for the impossibility of the thing,
(God forbid that all the magistrates and judges should be
condemned) but for the difficulty.
Oh that a man might have the contemplation of hell;-that
the devil would allow a man to look into hell, to see the state
of it, as he shewed all the world when he tempted Christ in the
wilderness; Commonstrat illi omnia regna mundi. “He
shewed him all the kingdoms of the world, and all their jollity,
and told him that he would give him all, if he would kneel down
and worship him.” (Matt. iv.) He lied like a false harlot, he
could not give them, he was not able to give so much as a
goose wing, for they were none of his to give; the other that
he promised them unto, had more right to them than he. But
I say, if one were admitted to view hell thus, and behold it
thoroughly, the devil would say: “On yonder side are
punished unpreaching prelates;” I think a man should see as
far as a kenning, and see nothing but unpreaching prelates.
He might look as far as Calais, I warrant you. And then if
he would go on the other side, and shew where that bribing
judges were, I think he should see so many, that there were
scant room for any other. Our Lord amend it.
Well, to our matter. This judge I speak of, said; “Though
I fear neither God, nor man,” &c. And did he think thus 2
Is it the manner of wicked judges to confess their faults? Nay,
he thought not so: and had a man come to him, and called
him wicked, he would forthwith have commanded him to ward,
he would have defended himself stoutly. It was God that
spake in his conscience; God putteth him to utter such things
as he saw in his heart, and were hid to himself. And there be
like things in the scripture, as, Dixit insipiens in corde suo;
R1 N G EDWARD THE SIXTH. 143
hon est Deus, “The unwise man said in his heart, There.
is no God:” and yet, if he should have been asked the ques-
tion, he would have denied it.
Isaiah the prophet saith also: Mendacio protecti sumus,
“We are defended with lies; we have put our trust in lies.”
And in another place he saith, Ambulabo in pravitate cordis
mei, “I will walk in the wickedness of my heart.” He uttereth
what lieth in his heart, not known to himself, but to God.
It was not for nought that Jeremy describeth man's heart in
his colours: Pravum cor hominis et inscrutabile : “The
heart of man is naughty, a crooked, and froward piece of
work.” (Jer. xvii.) Let every man humble himself, and ac-
knowledge his fault, and do as St. Paul did: when the people
to whom he had preached had said many things in his com-
mendation, yet he durst not justify himself: Paul would not
praise himself, to his own justification, and therefore, when
they had spoken those things by him, “I pass not at all,
(saith he,) what ye say by me,” I will not stand to your report:
and yet he was not froward, that when he heard the truth re-
ported of him, he would say it to be false; but he said, I will
neither stand to your report, though it be good and just, neither
yet I will say that it is untrue. He was bonus pastor, a good
shepherd. He was one of them qui bene praesunt, that dis-
charged his cure, and yet he thought that there might be a
farther thing in himself, than he saw in himself: and therefore
he said, “The Lord shall judgeme. I will stand only to the
judgment of the Lord.” For look, whom he judges to be good,
he is sure, he is safe, he is cocksure. I spake of this gear the
last day, and of some I had little thank for my labour. I
smelled some folks that were grieved with me for it, because I
spake against temerarious judgment. “What hath he to do
with judgment?” (say they) I went about to keep you from
arrogant judgment. *
This is no good argument my friends. A man seemeth not
to fear death, therefore his cause is good. This is a deceivable
argument. He went to his death boldly, ergo, he standeth in
a just quarrel.
The Anabaptists” that were burnt here in divers towns in
* In the year 1588, four Dutch anabaptists, three men and a woman, had
fagots tied to their backs at Paul’s cross; and in the same year, one man and a
144 FO URTH SERMON PREACHED BEF ORE
England (as I heard of credible men, I saw them not myself.)
went to their death, even intrepide, as ye will say, without any
fear in the world, cheerfully. Well, let them go. There was
in the old doctors' times another kind of poisoned heretics, that
were called Donatists”; and these heretics went to their exe-
cution, as though they should have gone to some jolly recrea-
tion or banquet, to some belly cheer, or to a play. And will
ye argue then, he goeth to his death boldly or cheerfully, ergo,
he dieth in a just cause P Nay, that sequel followeth no more
than this: A man seems to be afraid of death, ergo, he dieth
evil. And yet our Saviour Christ was afraid of death himself.
I.warn you therefore, and charge you, not to judge them that
be in authority, but to pray for them.
It becometh us not to judge great magistrates nor to condemn
their doings, unless their deeds be openly and apparently
wicked. Charity requireth the same, for “Charity judgeth
no man, but well of every body.” And thus we may try whe-
ther we have charity or no; and if we have not charity, we are
not God's disciples, for they are known by that badge. He that
is his disciple, hath the work of charity in his breast. It is a
worthy saying of a clerk, Charitas si est operatur, si non ope-
ratur, non est omnia credere, omnia sperare : “If there be
charity, it worketh to believe all things, to hope all;” to
say the best of the magistrates, and not to stand to the defend-
ing of a wicked matter.
I will go further with you now : I was travailed in the Tower
myself, (with the king's commandment and the council,) and
woman of the same country and persuasion, were burnt in Smithfield. In the
following reign, George Van Pare, also a Dutchman, was burnt at the same
place for holding the Arian doctrine. Bishop Burnet says, it does not appear
that any other anabaptists suffered; but the words of Latimer are express for the
contrary, and it is plain that many were put to death in different parts of the
kingdom. These cruelties gave great advantage to the Romanists.--Stowe’s
Annals. Burmet Hist. Ref. Vol. II. p. 112. &
* The Donatists took their name from Donatus an African bishop in the
fourth century. They excommunicated all other Christians, and would receive
none of them to communion without rebaptization; alleging that every part of
the Christian world was out of the church except themselves. Not content with
this, they proceeded to pull down altars and to persecute the catholic Chris-
tians, which produced retaliatory measures, equally severé, till the Donatists
were exterminated. Among other things charged upon them, is that of deny-
ing the Trinity; but this accusation does not appear to be well grounded.
—Epiphanius de Haeres.
KING ED WAR D THE SIXTH. 145
there was Sir Robert Constable, the Lord Hussey, the Lord
Darcy; and the Lord Darcy was telling me of the faithful service
that he had done the king's majesty that dead is: “And I had
seen my sovereign lord in the field, (said he,) and I had seen
his grace come against us, I would have lighted from my horse,
and taken my sword by the point, and yielded it into his grace's
hands.” Marry, (quoth I,) but in the mean season ye played
not the part of a faithful subject, in holding with the people in
a commotion and a disturbance. It hath been the cast of all
traitors to pretend nothing against the king's person; they never
pretend the matter to the king, but to other. Subjects may
not resist any magistrates, nor ought to do nothing contrary to
the king's laws; and therefore these words, The king, and so
forth, are of small effect.
I heard once a tale of a thing that was done at Oxford twenty
years ago, and the like hath been since in this realm, as I was
informed of credible persons, and some of them that saw it be
alive yet. There was a priest that was robbed of a great sum of
money, and there were two or three attached for the same rob-
bery, and to be brief, were condemned, and brought to the
place of execution. The first man, when he was upon the lad-
der, denied the matter utterly, and took his death upon it, that
he never consented to the robbery of the priest, nor never knew
of it. When he was dead, the second fellow cometh, and
maketh his protestation, and acknowledged the fault; saying,
that among other grievous offences that he had done, he was
accessary to this robbery; and, saith he, “I had my part of it, I
cry God mercy: so had this fellow that died before me his
part.” Now who can judge whether this fellow died well or
no 2 Who can judge a man's heart 2 The one denied the matter,
and the other confessed it: there is no judging of such matters.
I have heard much wickedness of this man, and I thought
oft, Jesu what will worth, what will be the end of this man*.
When I was with the bishop of Chichesteri in ward, (I was
3. This alludes to the recent execution of the lord-admiral Seymour.
+ Dr. Richard Sampson was consecrated bishop of Chichester in 1535 ; but
in 1540, he was sent to the Tower on suspicion of holding a correspondence
with the Pope; though others say his only crime was that of relieving some
poor prisoners who suffered for denying the king’s supremacy. He was after-
wards made bishop of Lichfield and Coventry-BURNET, Ref. I. 361.-Col-
LIER, Ecclest. Hist. II. 184.
Vol. I. L
146 FOURTH SERMON PREACHED BEFORE
not so with him but my friends might come to me, and talk
with me;) I was desirous to hear of execution done, (as there
was every week some, in one place of the city or other,) for
there was three weeks' sessions at Newgate, and fortnight ses-
sions at the Marshalsea, and so forth : I was desirous, I say,
to hear of execution, because I looked that my part should have
been therein: I looked every day to be called to it myself.
Among all other, I heard of a wanton woman, a naughty liver,
a whore, a vain body was led from Newgate to the place of
execution, for a certain robbery that she had committed, and she
had a wicked communication by the way. Here I will take
occasion to move your grace, that such men as shall be put to
death, may have learned men to give them instruction and ex-
hortation. For the reverence of God, when they be put to ex-
ecution, let them have instructors; for many of them are cast
away for lack of instruction, and die miserably for lack of good
preaching. This woman, I say, as she went by the way, had
wanton and foolish talk, as this, that if good fellows had kept
touch with her, she had not been at this time in that case. Christ
saith, Memores estote uroris Loth, “Remember Lot's wife.”
She was a woman that would not be content with her good
state, but wrestled with God's calling, and she was for that
cause turned into a salt stone, and therefore the scripture doth
name her as an example for us to take heed by. Ye shall see
also in the second chapter how that God Almighty spared not
a number of his angels, which had sinned against him, to make
them examples to us to beware by. He drowned the whole
world in the time of Noah, and destroyed for sin the cities of
Sodom and Gomorrah, And why Fecit eos eremplum is
qui impić forent acturi, “He made them an example to them
that would do wickedly in time to come.” If God would not
spare them, think ye will favour us?
I will go on a word or two, in the application of the parable,
and then I will make an end. To what end and to what pur-
pose brought Christ this parable of the wicked judge P. The
end is, that we should be continually in prayer. Prayer is
never interrupted but by wickedness. We must therefore walk
orderly, uprightly, calling upon God in all our troubles and
adversities, and for this purpose there is not a more comfortable
lesson in all the scripture, than here now in the lapping up of
the matter. Therefore I will open it unto you. You miser-
RING EDWARD THE SIXTH. 147
able people, if there be any here amongst you, that are oppres-
sed with great men, and can get no help, I speak for your com-
fort, I will open unto you whither ye shall resort, when ye be
in any distress. His good will is ready, always at hand, when-
soever we shall call for it; and therefore he calls us to himself.
We shall not doubt if we come to him. Mark what he saith,
to cause us believe that our prayers shall be heard, et Deus non
faciet vindictam, he reasons after this fashion; “Will not
God, saith he, revenge his elect, and hear them;” seeing the
wicked judge heard the widow P He seemeth to go plainly to
work, he willeth us to pray to God, and to none but to God.
We have a manner of reasoning in the schools, and it is called,
à minore ad majus, “From the less to the more,” and that
may be used here. The judge was a tyrant, a wicked man.
God is a patron, a defender, father unto us. If the judge then,
being a tyrant, would hear the poor widow, much more Godwill
hear us in all distresses: he being a father unto us, he will hear
us, sooner than the other, being no father having no fatherly
affection. Moreover, God is naturally merciful. The judge
was cruel, and yet he helped the widow; much more then will
God help us at our need. He saith by the oppressed, Cum ipso
sum ºn tribulatione, “I am with him in his trouble: His tribu-
lation is mine; I am touched with his trouble.” If the judge
then, being a cruel man, heard the widow; much more God
will help us, being touched with our affliction.
Furthermore, this judge gave the widow no commandment
to come to him : We have a commandment to resort to God;
for he saith, Invoca me in die tribulationis, “Call upon me in
the day of thy tribulations:” which is as well a command-
mentas, Non furaberis, “Thou shalt not steal.” He that spake
the one, spake the other; and whatsoever he be that is in
trouble, and calleth not upon God, breaketh his command-
ment: take heed, therefore, the judge did not promise the
widow help : God promiseth us help, and will he not perform
it He will, he will. The judge, I say, did not promise the
widow help; God will give us both hearing and helping. He
hath promised it us with a double oath, Amen, Amen, (saith he:)
“Verily, verily,” he doubles it, Quacunque pecieritis, &c.,
“Whatsoever ye shall ask in my name, ye shall have it.” And
though he put of some sinner for a time, and suffer him to bite
L 2
148 FOURTH SERMON PREACHED BISF ORE
on the bridle to prove him, (for there be many beginners, but
few continuers in prayer;) yet we may not think that he hath
forgotten us, and will not help us: Veniens veniet, non ta”.
dabit, “When the help is most needful, then he will come, and
not tarry.” He knoweth when it shall be best for us to have
help : though he tarry, he will come at the last.
I will trouble you but half a quarter of an hour in the ap-
plication of the parable, and so commit you to God.
What should it mean, that God would us so diligent and
earnest in prayer P Hath he such pleasure in our works?
May talk of prayer, and make it a lip-labouring. Praying is
not babbling; nor praying is not monkery. It is, to miserable
folk that are oppressed, a comfort, solace and a remedy. But
what maketh our prayer to be acceptable to God? It lieth not
in our power; we must have it by another mean. Remember
what God said of his Son; Hic est filius meus dilectus, in quo
'mihi hinc bene complacui, “This is my dear Son, in whom I
delight.” He hath pleasure in nothing but in him. How cometh
it to pass that our prayer pleaseth God? Our prayer pleaseth
God, because Christ pleaseth God. When we pray, we come
unto him in the confidence of Christ's merits, and thus offer-
ing up our prayers, they shall be heard for Christ's sake: yea,
Christ will offer them up for us, that offered up once his sacri-
fice to God, which was acceptable; and he that cometh with
any other mean than this, God knoweth him not.
This is not the Missal sacrifice, the Popish sacrifice, to stand
at the altar, and offer up Christ again.—Out upon it that ever
it was used. I will not say nay, but that ye shall find in the
old doctors this word Sacrificium, but there is one general
solution for all the doctors that St. Augustine sheweth us:
“The sign of a thing, hath oftentimes the name of the thing
that it signifieth.” As the supper of the Lord is the Sacra-
ment of another thing, it is a commemoration of his death,
which suffered once for us; and because it is a sign of Christ's
offering up, therefore he bears the name thereof. And this
sacrifice a woman can offer as well as a man; yea, a poor wo-
man in the belfry hath as good authority to offer up this sacri-
fice, as hath the bishop in his pontificalibus, with his mitre on
his head, his rings on his fingers, and sandals on his feet. And
whosoever cometh asking the Father remedy in his necessity,
KING ED WAR D T H E SIXTH , 149
for Christ's sake, he offereth up as acceptable a sacrifice as any
bishop can do.
And so, to make an end: This must be done with a constant
faith, and a sure confidence in Christ. Faith, faith, faith ; we
are undone for lack of faith. Christ nameth faith here, faith is
all together. “When the Son of man shall come, shall he
find faith on the carth P” Why speaketh he so much of faith ?
Because it is hard to find a true faith. He speaketh not of a
political faith, a faith set up for a time; but a constant, a per-
manent, a durable faith, as durable as God’s word.
He came many times: first in the time of Noah when he
preached, but he found little faith. He came also when Lot
preached, when he destroyed Sodom and Gomorrah, but he
found no faith. And to be short, he shall come at the latter
day, but he shall find a little faith. And I ween the day be
not far off. When he was here carnally, did he find any faith ?
Many speak of faith but few there be that hath it. Christ
mourneth the lack of it. He complaineth, that when he came,
he found no faith.
This Faith is a great state, a lady, a duchess, a great wo-
man; and she hath ever a great company and train about her,
as a noble estate ought to have, First, she hath a gentleman-
usher that goeth before her, and where he is not there is not
Lady Faith. This gentleman-usher is called Agnitio pecca-
torum, knowledge of sin; when we enter into our heart, and
acknowledge our faults, and stand not about to defend them.
He is none of these winkers, he kicks not when he hears his
fault. Now as the gentleman-usher goeth before her, so she
hath a train that cometh behind her; and yet, though they
come behind, they be all of Faith's company, they are all
with her: as Christ, when he counterfeited a state going to
Jerusalem, some went before him, and some after, yet all
were of his company. So all these wait upon Faith, she hath
a great train after her, besides her gentleman-usher, her whole
household; and those be the works of our vocation, when every
man considereth what vocation he is in, what calling he is in,
and doth the works of the same; as, to be good to his neigh-
bour, to obey God, &c. This is the train that followeth Lady
Faith: as for an example; a faithful judge hath first an heavy
reckoning of his fault, repenting himself of his wickedness,
150 FOURTH SERMON PREACHED BEFORE
and then forsaketh his iniquity, his impiety, feareth no man,
walks upright; and he that doth not thus, hath not Lady Faith,
but rather a boldness of sin, and abusing of Christ's passion.
Lady Faith is never without her gentleman-usher, nor without
her train; she is no anchoress*, she dwells not alone, she is
never a private woman, she is never alone. And yet many
there be that boast themselves that they have faith, and that
when Christ shall come they shall do well enough. Nay, nay,
those that be faithful shall be so few, that Christ shall scarce
see them. “Many there be that runneth, saith St. Paul, but
there is but one that receiveth the reward.”
It shall be with the multitude, when Christ shall come, as it
was in the time of Noah, and as it was in the time of Lot. In
the time of Noah, “they were eating and drinking, building
and planting, and suddenly the water came upon them, and
drowned them.” In the time of Lot also, “they were eating
and drinking, &c., and suddenly the fire came upon them, and
devoured them.”—And now we are eating and drinking: there
was never such building then as is now, planting, nor marry-
ing. And thus it shall be, even when Christ shall come at
judgment.
Is eating, and drinking, and marrying, reproved in scrip-
ture? Is it not? Nay, he reproveth not all kind of eating
and drinking, he must be otherwise understanded. If the
scripture be not truly expounded, what is more erroneous 2
And though there be complainings of some eating and drinking
in the scripture, yet he speaketh not as though all were naught.
They may be well ordered, they are God's allowance: but to
eat and drink as they did in Noah's time, and as they did in
Lot's time; this eating, and drinking, and marrying, is spoken
against. To eat and drink in the forgetfulness of God's com-
mandment, voluptuously, in excess and gluttony, this kind of
eating and drinking is naught; when it is not done moderately,
soberly, and with all circumspection. And likewise to marry
for fleshly lust, and for their own phantasy.
There was never such marrying in England as is now. I
hear tell of stealing of wards to marry their children to. This
is a strange kind of stealing: but it is not the wards,
% A female recluse,
KING EDWARD THE SIXTH. " 151
it is the lands that they steal. And some there be that
knit up marriages together, not for any love or godliness in
the parties, but to get friendship, and make them strong in the
realm, to increase their possessions, and to join land to land.
And other there be that inveigle men's daughters, in the con-
tempt of their fathers; and go about to marry them without
their consent: this marrying is ungodly. And many parents
constrain their sons and daughters to marry where they love
not, and some are beaten and compulsed. And they that
marry thus, marry in a forgetfulness and obliviousness of God's
commandments.
But as in the time of Noah suddenly a clap fell in their
bosoms; so it shall be with us at the latter day, when Christ
shall come. We have as little conscience as may be ; and
when he shall come he shall lack Lady Faith. Well is them
that shall be of that little flock, that shall be set on the right
hand, &c.
I have troubled you long, partly being out of my matter,
partly being in; but now I will make an end. I began with
this text, Quacunque scripta Sunt, &c.; so I will end now for
mine own ease, as an old truant, with this sentence; Beat qui
audiunt verbum Dei, &c., “Blessed are they that hear the
word of God, and keep it.” I told you in the beginning of
this parable of bene: Nil melius quâm laetari et facere. If
I had ceased there, all had been well, quoth the merry
monk; so, “Blessed are they that hear the word of God;”
but what followeth P “ and keep it.” Our blessedness cometh
of the keeping. It hangs all on the end of the tale, in crediting
and assenting to the word, and following of it. And thus we
shall begin our blessedness here, and at the length we shall come
to the blessing that never shall have end; which God grant
both you and me. Amen.
THE
FIFT H S E R M ON
PREACHED BEFORE KING EDWARD,
APRIL 5th, 1549.
ROMANS xv. 4.
Quaecumque scripta sunt ; ad nostram doctrinam scripta Swnt.
All things that are written, they are written to be our doctrine.
WHAT doctrine is written for us in the parable of the judge
and the widow, I have opened it to you, most honourable au-
dience. Something as concerning the judge, I would wish and
pray that it might be a little better kept in memory, that in the
seat of justice no more iniquity and unrighteousness might
reign. Better a little well kept, than a great deal forgotten.
I would the judges would take forth their lesson, that there
might be no more iniquity used, nor bribe-taking; for if there
shall be bribing, they know the peril of it, they know what
shall follow. I would also they should take an example of this
judge, that did say, not that that he thought himself, but our
Saviour Christ puts him to say that thing that was hid unto
himself. Wherefore I would ye should keep in memory, how
unsearchable a man's heart is. I would ye should remember
the fall of the angels, and beware thereby ; the fall of the
old world, and beware thereby; the fall of Sodom and Go-
morrah, and beware thereby; the fall of Lot's wife, and be-
ware thereby. $. &
I would not that miserable folk should forget the argument
of the wicked judge, toinduce them to prayer; which argument
is this: If the judge, being a tyrant, a cruel man, a wicked
man, which did not call her to him, made her no promise, nor
in hearing nor helping of her cause, yet in the end of the
matter, for the importunity’s sake, did help her; much more
almighty God, which is a father, who beareth a fatherly affec-
tion, as the father doth to the child, and is naturally merciful,
1
Ax
FIFTH SERMo N BEF ORE EDWARD THE S1xTH. 153
and calleth us to him, with his promise that he will hear them
that call upon, that be in distress, and burdened with adversity.
Remember this. You know where to have your remedy.
You by your prayer can work great efficacy, and your prayer
with tears is an instrument of great efficacy: it can bring
many things to pass.
But what thing is that that maketh our prayer acceptable to
God? Is it our babbling 2 No, no ; it is not our babbling,
nor our long prayer; there is another thing than it. The
dignity and worthiness of our words is of no such virtue. For
whosoever resorteth unto God, not in the confidence of his own
merits, but in the sure trust of the deserving of our Saviour
Jesus Christ, and in his passion; whosoever doth invocate the
Father of heaven, in the trust of Christ's merits, which offering
is the most comfortable and acceptable offering to the Father;
whosoever, I say, offereth up Christ, which is a perfect offering,
he cannot be denied the thing he desireth, so that it be expedient
for him to have it. It is not the babbling of our lips, nor
dignity of our words, but the prayer of the heart, is the offer-
ing that pleaseth, through the only means of his son. For our
prayer profiteth us, because we offer Christ to his Father.
Whosoever resorteth to God without Christ, he resorteth in
vain. Our prayer pleaseth because of Jesus Christ, whom we
offer. So that it is faith, faith, faith is the matter. It is no
prayer that is without faith, it is but a lip-labouring and
mockery, without faith; it is but a little babbling.
I spake also of lack of faith ; and upon that also I said, The
end of the world is near at hand; for there is lack of faith now;
also the defection is come, and swerving from the faith. Anti-
christ, the man of sin, the son of iniquity, is revealed; the
latter day is at hand. Let us not think his coming is far off.
But whensoever he cometh, he shall find iniquity enough, let
him come when he will.
What is now behind P. We be eating and drinking as they
were in Noah's time; and marrying, I think as wickedly as
ever was. We be building, purchasing, planting, in the con-
tempt of God's word. He may come shortly, when he will,
for there is so much mischief, and swerving from the faith,
reigning now in our days, as ever was in any age. It is a
good warning to us all, to make ready against his coming.
8
154 FIFTH SERMON PREACHED BEFORE
This little rehearsal I have made of the things I spake in my
last sermon. I will now for this day return to my question,
and dissolve it, whether God's people may be governed by a
governor that beareth the name of a king, or no P The Jews had
a law, that when they should have a king, they should have him
according to the election of God: he would not leave the elec-
tion of a king to their own brains. There be some busy brains,
wanton wits, that say, the name of a king is an odious name,
and wrest this text of the scripture: where God seemeth to be
angry and displeased with the Israelites for asking a king, ex-
pounding it very evil and odiously: as who would say, a king
were an odious thing. I coming riding in my way, and calling
to remembrance wherefore I was sent, that I must preach, and
preach before the king's majesty : I thought it meet to frame
my preaching according to a king. Musing of this, I remem-
bered a book that came from cardinal Pole *, master Pole, the
king's traitor, which he sent to the king's majesty. I never
remember that man, methink, but I remember him with a
heavy heart; a witty man, a learned man, a man of a noble
house, so in favour, that if he had tarried in the realm, and
would have conformed himself to the king's proceedings, I
heard say, and I believe it verily, that he had been bishop of
York at this day. To be a bidden-by-f, he would have done
much good in that part of the realm, for those quarters have
always had great need of a learned man, and a preaching pre-
late. A thing to be much lamented, that such a man should
take such a way. I hear say, he readeth much St. Jerom's
* Reginald Pole was descended from the blood-royal of England, being a
younger son of Sir Richard Pole, cousin-german to Henry VII., by Margaret,
daughter of George duke of Clarence, younger brother of Edward IV. He was
educated for the church, and at the age of seventeen had two deanries. About
this time he went to Italy, where he greatly improved himself in learning. On
his return to England he would have obtained the highest preferments, had it
not been for his opposition to the king's divorce from Catharine of Arragon.
To avoid the royal displeasure, he went abroad, and in 1536 was made a car-
dinal, for which he was proclaimed a traitor, and a price put upon his head.
In 1549, he lost the popedom when offered him, by telling the cardinals to do
nothing Tashly. This offended them so much that they chose cardinal de Monte,
who assumed the name of Julius III. On the accession of Mary, he was re-
called to England, and when Cranmer was deposed, obtained the archbishopric
of Canterbury. The cardinal died Nov. 18, 1558.
t The same as the common phrase, “by the by.”
KING EDWARD THE SIXTH e 155
works, and is well seen in them ; but I would he would follow
St. Jerom, where he expoundeth this place of scripture;
“ Evite de îlla popula meus:” Almighty God saith, “Get
you from it, get you from Rome;” he calleth it the purple
whore of Babylon, It had been more commendable to go from
it, than to come to it. What his sayings be in his book, I do
not well remember, it is in the farthest end of my memory. He
declareth himself in it, to have a corrupt judgment. I have
but a glimmering of it, yet in general I remember the scope of
it. He goeth about to disswade the king from his supremacy.
In his persuasions he is very homely, very quick, and sharp
with the king, as these cardinals will take well upon them. He
saith, that a king is an odious word, and toucheth the place
how God was offended with the Israelites for calling for a king.
Very lightly he seemeth to set forth the title of a king. As
though he should mean: What is a king P what should a king
take upon him to redress matters of religion It pertaineth to
our holy father of Rome. A king is a name and a title rather
suffered of God as an evil thing, than allowed as a good thing.
Calling this to remembrance, it was an occasion that I spake
altogether before. Now I will answer to this. For the answer
I must somewhat rip the eighth chapter of the first book of the
Kings. And that I may have grace, &c.
To come to the opening of this matter, I must begin at the
chapter: that the unlearned, although I am sure, here be a great
many well learned, may the better come to the understanding of
the matter: Factum est cum senuisset Samuel fecit filios suos
judices populo, “It came to pass when Samuel was stricken in
age, he made his sons judges over Israel.” (1 Sam. viii.) Of
Samuel I might fetch a process afar off, of the story of Elkanah,
who was his father, and who was his mother. Elkanah, his father,
had two wives, Hannah and Peninnah, and did not put them
away as men do now-a-days. There was debate between these
two wives. Peninnah, in the doing of sacrifice, embrayded
Hannah because she was barren and not fruitful. I might take
here occasion to intreat of the duty between man and wife,
which is a holy religion, but not religiously kept. But I will not
enter into that matter at this time. Well, in process of time God
made Hannah fruitful through her devout prayer: She brought
156 FIFTH SERM ON PREACHED BEFORE
forth Samuel, who by the ordinance of God was made the high
priest. Father Samuel, a good man, a singular example, and
singular pattern, a man alone, few such men as father Samuel
was. To be short, he was now come to age, he was an old man,
an impotent man, not able to go from place to place to minister
justice; he elected and chose two suffragans, two coadjutors,
two co-helpers, I mean not hallowers of bells, nor christeners
of bells*, that is a popish suffraganship. He made them to
help him to discharge his office; he chose his two sons rather
than other, because he knew them to be well brought up in
virtue and learning. It was not for any carnal affection, he
cared not for his renown or revenues, but he appointed them
for the ease of the people, the one for to supply his place in
Beersheba, and the other in Bethlehem. As we have now in
England, for the wealth of the realm, we have two lords pre-
sidents. Surely it is well done, and a goodly order: I would
there were a third in another place. For the ease of his
people, good father Samuel, and to discharge his office in
places where he could not come himself, he set his two sons in
office with him as his suffragans and as his coadjutors. Here
I might take occasion to treat, what old and impotent bishops
should do, what old preachers should do, when they come to
impotency, to join with them preachers; preachers, not bell-
hallowers+, and to depart part of their living with them. I
might have dilated this matter at large, but I am honestly pre-
vented of this common-place, and I am very glad of it. It was
* By the statute 26 Hen. VIII., the archbishops, and twelve of the bishops
had power to constitute suffragans, in sundry towns there named, subject to the
approbation of the king. At the time of the revolution, the deprived bishops
availed themselves of this act by consecrating four suffragans to perpetuate the
succession of non-jurors.
t Bells were not only formally consecrated by the bishops with divers ceremo-
nies, but god-fathers and god-mothers were appointed for them who were usually
persons of high rank. Durandus, the ritualist, says, Pulsaturel benedicitur cam-
pana wt per illius factum et somitum fideles invitentur, &c.; that is, “The bell is
hallowed and rung, that by its sound the faithful might be stirred up, their
bodies and minds kept sound, enemies driven away, and all their stratagems
defeated, the violence of hail, tempest, storms and thunder allayed, lightning
and winds restrained, and all evil spirits and powers of the air vanquished.” On
the appearance of a comet, pope Calixtus III. ordered the bells to be rung, to
drive away the portentous stranger. -
KING EDWARD THE SIXTH. 157
very well handled the last Sunday. They that will not for the
office sake receive other, regard more the fleece than the flock.
Father Samuel regarded not his revenues. Our Lord give
them grace to be affected as he was, and to follow him, &c.
Though I say I would wish more lord presidents, I mean
not, that I would have prelates lord presidents, nor that lord
bishops should be lord presidents.
As touching that, I said my mind and conscience the last
year. And although it is said, praesunt, it is not meant that
they should be lord presidents: the office of a presidentship is
a civil office, and it cannot be, that one man shall discharge
both well. It followeth in the text, Non ambulaverunt filii
ejus in viis ejus, “His sons walked not in his ways:” Here
is the matter, here ye see the goodness of Samuel how when he
was not able to take the pains himself, for their own ease, he
appointed them judges near unto them, as it were in the further
parts of his realm, to have justice rightly ministered. But
what followed 2 Though Samuel were good, and his children
well brought up, look what the world can do | Ah, crafty
world, whom shall not this world corrupt, and deceive at one
time or other P Samuel thought his sons should have proved
well, but yet Samuel's sons walked not in their father's way.
Why? What then 7 Is the son always bound to walk in the
father's way 2 No, ye must not take it for a general rule. All
sons are not to be blamed for not walking in their father's ways.
Hezekiah did not follow the steps of his father Ahaz, and was
well allowed in it. Josiah, the best king that ever was in Jewry,
reformed his father's ways, who walked in worldly policy. In
his youth he took away all idolatry, and purged his realm of it,
and set a good order in all his dominions, and wrestled with
idolatry., And although his father or his grandfather Manasses,
(it makes no matter whether), repented in the end, he had no
time to reform things, he left it to his son to be done. Josiah
began, and made an alteration in his childhood, he turned all
upside-down, he would suffer no idolatry to stand. Therefore
you must not take it for a general rule, that the son must ever
walk in his father's ways. Here I will renew that which I
said before of the stiff-necked Jews, the rebellious people, that
is their title; they never spake so rebelliously, as to say they
would not receive any alteration, till their king came to age.
158 FIFTH sermon PREACHED BEFORE
Much less we Englishmen, if there be any such in England,
may be ashamed. I wonder with what conscience folk can
hear such things, and allow it.
This Josiah made a notable alteration, and therefore take it
not for a general rule, that the son shall always walk in his
father's ways. Think not because he was slain in battle, that
God was displeased with him: for herein God shewed his
goodness to him wonderfully, who would not suffer him to see
the captivity that he would bring upon the Israelites. He
would not have him to have the sight, the feeling, and the
beholding of his plague; he suffered him to be taken away
before, and to be slain of the king of Egypt. Wherefore a
just man must be glad when he is taken from misery, Justus
st morte praeoccupatus fuerit in retrigerio erit, “If a just man
be prevented with death, it shall be to his relief.” He must
think that he is one of those, whom the world is not worthy to
have. It came of a singular goodness of God, that he was by
death delivered from the sight of that captivity. Therefore
take it not for a general rule, that the sons be always bound to
walkin the father's ways: Nolite in preceptis patrum vestrorum
&ncedere, “Walk not in the commandments of your fathers;”
for so it is said in another place of scripture.
It is spoken to the reproach of Samuel's sons, that they
walked not in his way, for he was a good man. A wonderful
thing that these children being so well brought up, should so
fall and be corrupt. If the devil can prevail and hath power
against them, that had so godly education, what vantage
hath he of them that be brought up in iniquity and covetous-
mess? It is a proverb, that Magistratus virum commonstrat,
“Office and authority sheweth what a man is.” A man
knoweth not himself till he be tried. Many there be that
being without office can rebuke magistrates, and find fault with
men that be in office, and pre-eminence. After, when it cometh
to their chance to come to office themselves, then they have
taken out a new lesson, Cum essem parvulus sapiebam ut
parvulus, “When I was a child I savoured as a child.” They
will do then as other men do; they are come to have experience,
to be practitioners. The maid's child is ever best taught: for
he that standeth upright in office, he is the fellow. Samuel
would never have thought that his sons should have been so cor-
KING EDWAT D THE SIXTH . 159
rupted. It is a perilous thing, a dangerous state to be a
judge.
They felt the smack of this world, a perilous thing: and
therefore Chrysostom saith, Miror si aliquis rectorum salva-
bitur, “I marvel,” saith he, “that any ruler can be saved.”
If the peril were well considered, men would not be so desirous
as they be. The world, the world hath many subtle sleights,
it is a crafty thing, and very deceitful, a corrupter, and who is
it whom the world doth not corrupt and blind at one time or
other? What was the way they walked 2 Declinaverunt post
avaritiam, that is one: They stooped after gains, turned aside
after lucre. What followed P Acceperunt munera, They took
rewards, gifts; bribes, I should call them, for that is their
right name. Perverterunt judicium, They turned justice
upside down. Either they would give wrong judgment, or
else put off and delay poor men's matters. These were their
ways, here is the devil's genealogy; a gradation of the devil's
making. This is scala inferni, the ladder of hell.
I told you before of scala cali, the ladder of heaven; I
would you should not forget it. The steps thereof are set
forth in the tenth to the Romans. The first is preaching,
then hearing, then believing, and last of all salvation. Scala
cali is a preaching matter, I tell you, and not a massing mat-
ter. God's instrument of salvation is preaching. Here I move
you, my Lords, not to be greedy and outrageous in enhancing,
and raising of your rents, to the minishing of the office of sal-
vation. It would pity a man's heart to hear that that I hear
of the state of Cambridge; what it is in Oxford I cannot tell.
There be few do study divinity, but so many as of necessity
must furnish the colleges, for their livings be so small, and
victuals so dear, that they tarry not there, but go other where
to seek livings; and so they go about. Now there be a few
gentlemen, and they study a little divinity. Alas! what is
that? It will come to pass that we shall have nothing but a
little English divinity, that will bring the realm into a very bar-
barousness, and utter decay of learning. It is not that, I wis,
that will keep out the supremacy of the bishop of Rome.
Here I will make a supplication, that ye would bestow so
much to the finding of scholars of good wits, of poor men's
Sons, to exercise the office of Salvation, in relieving of scholars,
160 FIFTII SERM O N PREACHED BEFORE
as ye were wont to bestow in pilgrimage matters, in trentals,
in masses, in pardons, in purgatory matters. Ye bestowed that
liberally, bountifully, but this was not well spent. You had a
zeal, but not secundum scientiam, not according to knowledge.
You may be sure, if you bestow your goods on this wise, ye
shall bestow it well, to support and uphold God's word, wherein
ye shall please God. I require no more, but that ye bestow
so much godly, as ye were wont to bestow ungodly. It is a
reasonable petition, for God's sake look upon it; I say no
more. There be none now but great men's sons in colleges,
and their fathers look not to have them preachers, so every
way this office of preaching is pinched at. I will speak no
more of scala cali. But I am sure this is scala inferni, the
right way to hell, to be covetous, to take bribes, and pervert
justice. If a judge should ask me the way to hell, I would
shew him this way : First, let him be a covetous man, let his
heart be poisoned with covetousness. Then let him go a little
further and take bribes, and last pervert judgment. Lo, here
is the mother and the daughter, and the daughter's daughter.
Avarice is the mother, she brings forth bribe-taking, and bribe-
taking, perverting of judgment. There lacks a fourth thing
to make up the mess, which, so God help me, if I were judge,
should be hangum tuum, a Tyburn tippet to take with him,
and it were the judge of the king's bench, my lord chief judge
of England: yea, and it were my lord chancellor himself, to
Tyburn with him. There was within these thirty years
a certain widow which suddenly was attached, had to pri-
son, indicted, condemned, and there were certain learned
men that visited her in the prison. Oh, I would ye would resort
to prisons. A commendable thing in a christian realm, I would
wish that there were curates for prisons, that we might say, the
curate of Newgate, the curate of the Fleet, and I would have
them waged for their labour. It is a holyday work to visit the
prisoners, for they be kept from sermons. There was that re-
sorted to this woman, who when she came to prison, was all on
her beads, and nothing else, a popish woman, and savoured
not of Jesu Christ. In process she was so applied, that she
tasted quam suavis est Dominus; she had such a savour, such
a sweetness and feeling, that she thought it long to the day of
execution. She was with Christ already, as touching faith;
RING EDWARD THE SIXTH, 16.1
she had such a desire that she said with St. Paul, Cupio dis-
Solvº et esse cum Christo, “I desire to be rid, and to be with
Christ.” The word of God had so wrought in her. When
she was brought to punishment, she desired to confess her
fault; she took of her death, that she was guiltless in that
thing she suffered for, and her neighbours would have borne her
witness in the same. She was always an honest civil woman,
her neighbours would have gone on her purgation a great way.
They would needs have her confess; then saith she, I am not
guilty, would ye have me make me guilty where I am not 2
Yet for all this she was a trespasser, she had done a great
offence. But before I go forward with this, I must first tell you
a tale. I heard a good while ago, a tale of one, (I saw the
man that told me the tale not long ago in this auditory; he hath
travelled in more countries than one.) He told me that there
was once a pretor in Rome, lord mayor of Rome, a rich man,
one of the richest merchants in all the city, and suddenly he was
cast in the castle Angel (St. Angelo). It was heard of, and
every man whispered in another's ear; “What hath he done?
Hath he killed any man P” “No.” “Hath he meddled with
alum, our holy father's merchandise P’ “No.” “Hath he
counterfeited our holy father's bulls?” “No.” For these were
high treasons. One rounded another in the ear, and said:
Erat dives, “He was a rich man,” a great fault. Here was
a goodly prey for that holy father. It was in pope Julius's
time, he was a great warrior. This prey would help him to
maintain his wars; a jolly prey for our holy father. So this
woman was Dives: she was a rich woman, she had her lands by
the sheriff's nose. He was a gentleman of a long nose. Such
a cup, such a cover ! She would not depart from her own.
This sheriff was a covetous man, a worldly man. The judge,
at the impannelling of the quest, had his grave looks, and
charged them with this: “It was the king's matter, look well
upon it.” When it makes for their purpose, they have the
king, the king, in their mouths. Well, somewhat there was,
there was walking of angels” between them. I would wish
that of such a judge in England now we might have the skin,
* A gold coin, which bore the figure of an angel stamped on it, and was
worth about ten shillings.
Vol. I. M
162 FIFTH SERMON PREACHED BEFORE
hanged up. It were a goodly sign, the sign of the judge's skin.
It should be Lot's wife, to all judges that should follow after.
By this ye may perceive it is possible for a man to answer
for himself, and be arraigned at the bar, and nevertheless to
have wrong *. Yea, ye shall have it in form of law, and yet
have wrong too. So it is possible, in a case, for a man that hath
in his absence attaintment, to have right and no wrong. I will
not say nay, but it is a good law for a man to answer for him-
self: this is reasonable, allowable, and good. And yet such
an urgent cause may be, such a respect to a commonwealth, that
a man may rightly be condemned in his absence. There be
such causes that a man may in his absence be condemned, but
not oft, except they be such cases that the reason of the general
law may be kept. I am provoked of some to condemn this
law, but I am not able, so it be but for a time, and upon
weighty considerations, so that it be used rarely, seldomly, for
avoiding disturbance in the commonwealth, so that moderation
may be used in it. And nevertheless it is very meet and
requisite that a man should answer for himself. We must con-
sider the ground of the law: for Ratio legis, anima legis,
“The reason of the law is the soul of the law.” Why? What
is the reason and end of the law £ It is this, that no man .
should be injured. A man may in his attaintment have no
more wrong done him, than if he answered for himself. Ah!
then I am not able to say, that in no wise, an arraignment may
be turned into attaintment. A man may have wrong (and
that in open judgment, and in form of law,) and yet allowed
to answer for himself, and even so is it possible he may have
right, though he never answer for himself. I will not say, but
that the parliament houses, both high and low, may err, and
yet they may do well, and christian subjects must take all
things to the best, and expound their doings well, although they
cannot yield a reason for it, except their proceedings be mani-
festly wicked. For though they cannot attain to see for what
* This is another allusion to the case of Thomas Seymour, Lord Sudley, and
high admiral of England, who had recently been attainted of high treason,
and sentenced to death, which judgment was put in execution on Tower Hill,
Latimer was severely censured for the reflections which he made upon that
bad, but ill-treated, man, in this sermon. The only excuse to be alleged for
the bishop is that he acted conscientiously,
• KING EDWARD THE SIXTH. 163
purpose things be done, it is no good reason that they be called
evil done therefore. And is this a good argument, “He is not
allowed to answer for himself in this place or that place where
he will appoint: Ergo, he is not allowed to answer for himself?”
No: he might have answered the best he could for himself be-
fore a great many, and have had more too if he had required
them: Yea, and was commanded upon his allegiance to speak
for himself and to make answer, but he would not, needs he
would come out to judgment, and appointed the place himself.
A man that answers for himself at the bar, is not allowed his
man of law to answer for him, but he must answer himself.
Yet in the parliament although he were not there himself, any
friend he had, had liberty to answer for him, frank and free.
I know of the old manner: the tenour of the writs is this,
every man to speak the best he knoweth of his conscience, for
the king's majesty's honour, and the wealth of the realm,
There were in the parliament, in both houses, a great many
learned men, conscionable men, wise men. When that man
was attainted there, and they had liberty there to say nay to
his attaintment if they would; sure I am the most allowed it,
or else it could not have gone forward. These premises con-
sidered, I would have you to bear such a heart, as it becometh
christian subjects. I know what men say of me well enough.
I could purge myself. There is that provokes me to speak
against this law of attaintment, they say I am not indifferent.
Surely I would have it to be done rarely upon some great re-
spect to the commonwealth, for avoiding of greater tumult and
peril. St. Paul was allowed to answer for himself, if Lysias
the tribune had not plucked him away from shewing of his
matter, it had cost him his life. Where he was saved by the
magistrate, being but a private man; will ye not allow that
something be done, as well for saving of the magistrate's life?
It behoves them of the parliament to look well upon the mat-
ter: and I, for my part think not but they did well, else I
should not yield the duty of a subject. Some liken me to
doctor Shaw”, that preached at Paul's Cross, that king Ed-
* Dr. John Shaw, brother to the lord-mayor of London, on the 19th of June,
1476, preached a sermon at Paul’s Cross, from this text of the Apocrypha,
Wisdom iv. 3. “Bastard slips shall not take root;” from whence he took oc.
M 2
164. FIFTH SERM ON PREACHED B E FORE
ward's sons were bastards. An easy matter for one of the
counsel to do as doctor Shaw did. Methink you, being the
king's servant and his officer should think better on the king.
and his council, though I were light of belief. If he had been
a true man to his master, he would never have spoken it. The
counsel needs not my lie, for the defence of that, that they do.
I can bear it of myself. Concerning myself, that which I
have spoken hath done some good. You will say this; the
parliament-house are wiser than I am, you might leave them
to the defence of themselves. Although the men of the par-
liament-house can defend themselves, yet have I spoken this of
a good zeal, and a good ground, I take God to witness. Use
therefore yourjudgment and languages as it becometh christian
subjects. I will now leave the honourable counsel to answer.
for themselves. He confessed one fact, he would have had the
governance of the king's majesty. And wot you why? He
said he would not, in his minority, have him brought up like a
ward. I am sure he hath been brought up so godly, with such
schoolmasters, as never king was in England, and so hath
prospered under them, as never none did. I wot not what he
meant by his bringing up like a ward, unless he would have
him not to go to his book and learn as he doth. Now wo
worth him, yet I will not say so neither, but I pray God
amend him, or else God send him short life, that would have
my sovereign not to be brought up in learning, and would
pluck him from his book. I advertise thee therefore, my fellow
subject, use thy tongue better and expound well the doings of
the magistrates.
Now to the purpose, for these things let me of my matter.
Some say preachers should not meddle with such matters; but
did not our Saviour Jesus Christ meddle with matters of judg-
ment, when he spake of the wicked
us that follow, to do the same P
Ye see here, that lady Covetousness is a fruitful Woman, ever
childing, and ever bringing forth her fruits. It is a true saying,
judge, to leave example to
casion to invalidate the title of the young king Edward V., for the purpose of
recommending the pretensions of the usurper Richard, duke of York. The
doctor was hissed by the audience for his time-serving conduct, and this treat-
ment made such an impression upon his spirits that he went home and soon
after died of vexation.—SIR THoMAs MoRE's History of Richard III.
KING EDWARD THE SIXTH. I65
Radia omnium malorum avaritia, “ Covetousness is the root
of all wickedness.” One will say, peradventure, you speak
unseemly, and inconveniently, so to be against the officers, for
taking of rewards in doing pleasures. Ye consider not the
matter to the bottom. “ Their offices be bought for great
sums; now how should they receive their money again, but by
bribing? Ye would have them undone. Some of them gave two
hundred pound, some five hundred pound, some two thousand
pound. And how shall they gather up this money again, but by
helping themselves in their office?” And is it so, trow ye? are
civil offices bought for money? Lord God, who would have
thought that? Let us not be too hasty to credit it. For then we
have the old proverb, Omnia venalia Roma, “All things are sold
for money at Rome;” and Rome is come home to our own doors.
If they buy, they must needs sell; for it is wittily spoken: Ven-
dere jure potest, emerat ille prius, “He may lawfully sellit, he
bought it before.” God forfend, that ever any such enormity
should be in England, that civil offices should be bought and
sold; whereas men should have them given them for their wor-
thiness. I would the king's majesty should seek through his
realm for meet men, and able men, worthy to be in office, yea,
and give them liberally for their pains; and rather give them
money to take the office in hand, than they to give money for it.
This buying of offices is a making of bribery, it is an inducing
and enforcing, and compelling of men to bribery. Holy scrip-
ture qualifieth the officers, and sheweth what manner of men
they should be, and of what qualities, viros fortes, “strong
men;” some translations have, viros sapientes, “wise men;”
the English translation hath it very well, “men of activity,”
that have stomachs to do their office, they must not be milk-
sops, nor white-livered knights; they must be wise, hearty,
hardy, men of a good stomach. Secondarily, he qualifieth
them with the fear of God. He saith they must be timentis
Deum, “fearing God.” For if he fear God, he shall be no
briber, no perverter of judgment, faithful. Thirdly, they must
be chosen officers, in quibus est veritas, “in whom is truth,” if
he say it, it shall be done. Fourthly, quº oderunt avaritiam,
hating covetousness. Far from it; he will not come near it that
hateth it. It is not he that will give five hundred pound for an
166 FIFTH SERMON PREACHED BEFORE
office. With these qualities, God's wisdom would have magis-
trates to be qualified. g
This cometh from the devil's consistory, to pay five hundred
pound for one office. If they pay so much it must needs follow
that they take bribes, that they be bribe-takers. Such as be
meet to bear office, seek them out, hire them, give them compe-
tent and liberal fees that they shall not need to take any bribes.
And if ye be a selling civil offices, ye are as they which sell
their benefices, and so we shall have omnia venalia, all things
bought for money. I marvel the ground gapes not and devours
us; howbeit, we ought not to marvel, surely it is the great lenity
of God that suffers it. Oh Lord, in what case are we? If the
great men in Turkey, should use in their religion of Mahomet
to sell, as our patrons commonly sell benefices here, (the office
of preaching, the office of salvation,) it should be taken as an
intolerabe thing; the Turk would not suffer it in his common-
wealth. Patrons be charged to see the office done, and not to
seek a lucre and a gain by their patronship. There was a pa-
tron in England, (when it was,) that he had a benefice fallen
into his hand, and a good brother of mine came unto him, and
brought him thirty apples in a dish, and gave them his man to
carry them to his master. It is like he gave one to his man for
his labour, to make up the game, and so there was thirty-one.
This man cometh to his master and presented him with the dish
of apples; saying, Sir, such a man hath sent you a dish of fruit,
and desireth you to be good unto him for such a benefice. Tush,
tush, quoth he, this is no apple matter; I will have none of his
apples, I have as good as these, or as he hath any, in mine own
orchard. The man came to the priest again, and told him what
his master said. Then, quoth the priest, desire him yet to
prove one of them for my sake, he shall find them much better
than they look for. He cut one of them, and found ten pieces
of gold in it. Marry, quoth he, this is a good apple. The
priest standing not far off; hearing what the gentleman said,
cried out and answered, They are all one apple, I warrant you
sir; they grew all on one tree, and have all one taste. “Well, he
is a good fellow, let him have it,” quoth the patron. “Get you
a graft of this tree, and I warrant you it will stand you in
better stead than all St. Paul's learning.” Well, let patrons
KING EDw ARD THE SIxt H. 167
take heed, for they shall answer for all the souls that perish
through their default. There is a saying, that there be a great
many in England, that say there is no soul, that believe not in
the immortality of man's soul, that think it is not eternal, but
like adog's soul, that think there is neither heaven nor hell. Oh
Lord, what a weighty matter is this? what a lamentable thing
in a christian commonwealth 2 I cannot tell what they say, but
I perceive by these works that they think so, or else they would
never do as they do. These sellers of offices shew, that they
believe that there is neither hell nor heaven: it is taken for a
laughing matter.
Well, I will go on : Now to the chapter. The children of
Israel came to Samuel, and said, Senuisti ; “Thou art grown
into age, give us a king; thy sons walk not in thy ways.”
What a heaviness was this to father Samuel's heart, to hear
that his sons, whom he had so well brought up, should swerve
from his ways that he had walked in 7 Father Samuel goeth
to God, to know his will and pleasure in this matter. God
answered, “Let them have a king; they have not cast away
thee, but me, that I should not reign over them.” This is their
ground, that say a king is an odious thing, and not acceptable
before the face of God. Thus they force and violate this
place, to make it for their purpose; where no such thing is
meant. Shew the Israelites, saith God, and testify to them a
king's authority, and what a king is, and what a king will do:
If that will not persuade them, I will not hear them hereafter,
when they shall cry unto me.
I must needs confess, that the Jews trespassed against God
in asking a king ; but here is the matter, in what thing their
offence stood, whether absolutely in asking a king, or in any
other circumstance. It was in a circumstance; they said not,
ask us a king of God; but make us a king to judge us, as all
othernations have. They would have a king of their own sueing,
and of their own election, as though they passed not of God.
In another point there was pride; they would be like the
heathen, and judges under kings, as they were. Thirdly,
they offended God, because they asked a king, to the injury and
wrong of good father Samuel, to depose him ; so this was a
wrong toward Samuel. It was not with Samuel and his chil-
dren, like as with Eli and his children, Hophni and Phineas.
168 FIFTH SERM ON PREACIII.D BEFORE
They were cruel, who with hooks taking the flesh out of the
pots, when that sacrifice was offered to God, brought the people
into a contempt of God's word. They were lecherers; their
sin was manifestly and notoriously known: but their father
Eli knowing and hearing of it, did blame them, but nothing
to the purpose; he did not earnestly, and substantially chastise
them, and therefore he was justly deposed of God. The sins of
Samuel's sons were not known, they were not so notorious,
wherefore is was not with father Samuel as it was with Eli; his
sons' faults were taking of bribes, and perverting of judgments.
Ye know that bribery is a secret fault, and therefore it was not
known : it was done under a colour and a pretence of justice,
hiddenly, and covertly, done: therefore because it stood in
bribes, it was not like in Samuel as in Eli. It is a dangerous
thing to be in office; for qui atting it pîcem coinquinabitur
ab ea. “He that meddleth with pitch is like to be spotted with
it.” Bribes may be assembled to pitch, for even as pitch doth
pollute their hands that meddle with it, so bribes will bring
you to perverting of justice. Beware of pitch, you judges of
the world, bribes will make you pervert justice.
Why, you will say we touch none. No marry, but my
mistress your wife hath a fine finger, she toucheth it for you ;
or else you have a servant, à muneribus, he will say, “If you
will come to my master and offer him a yoke of oxen, you shall
speed never the worse; but I think my master will take none.”
When he hath offered them to the master, then comes another
servant and says, “If you will bring them to the clerk of the
kitchen, you shall be remembered the better.” This is a
friarly fashion, that will receive no money in their hands, but
will have it put upon their sleeves; a goodly rag of popish re-
ligion. They be like Gray Friars that will not be seen to
receive bribes themselves, but have others to receive for them.
Though Samuel's sons were privy bribers, and kept the
thing very close, yet the cry of the people brought it to Sa-
muel. It was a hid kind of sin: for men in this point would
face it, and brazen it, and make a shew of upright dealing,
when they be most guilty. Nevertheless, this gear came out.
Oh wicked sons, that brought both their father to deposition;
and themselves to shame. When Samuel heard of their fault, he
went not about to excuse their faults: he would not bear with
KING ED WARD THE SIXTH. 169
his sons, he would not communicare peccatis alien’s, be par-
taker with his sons' offences; he said, Ego senui, ecce filiº
7mei vobiscum sunt. As soon as he heard of it, he delivered
his sons to the people to be punished.
He went not about to excuse them, nor said not this is the
first time, bear with them ; but presented them by and by to
the people, saying, “Lo here they be, take them, do with
them according to their deserts.” Oh I would there were no
more bearers of other men's sins, than this good father Samuel
Wà.S. -
I heard of late of a notable bloodshed: “Audio,” saith
St. Paul; and so do I: I know it not, but I hear of it. There
was a searcher” in London, which executing his office, displeased
a merchantman, insomuch that when he was doing his office
they were at words: the merchantman threatened him; the
searcher said, the king should not lose his custom. The
merchant goes me home, and sharpens his wood-knife, and
comes again and knocks him on the head, and kills him. They
that told me the tale, say it is winked at ; they look through
their fingers and will not see it. Whether it be taken up with
a pardon, or no, I cannot tell; but this I am sure, and if
ye bear with such matters, the devil shall bear you away to
hell. - - -
Bloodshed and murder would have no bearing. It is a
heinous thing bloodshedding, and especially voluntary mur-
der and prepensed murder. For in Numbers, God saith, it
polluteth the whole realm ; Poluitur illa terra, &c., et non
potest expiari Sine sanguine, “The land cannot be purified
nor cleansed again, till his blood be shed that shed it.” It is
the office of a king to see such murderers punished with death,
for non frustra gestat gladium, “He is not to bear the
sword in vain.” What will you make of a king 2 he beareth
a sword before him, not a peacock's feather. I go not about
to stir you now to cruelty; but I speak against the bearing of
bloodshed: this bearing must be looked upon. In certain
causes of murder, such great circumstances may be, that the
king may pardon a murder. But if I were worthy to be of
counsel, or if I were asked mine advice, I would not have the
king to pardon a voluntary murder, a prepensed murder.
* A Searcher is an oſlicer in the customs.
170 FIFTH SERMON PREACHED BEFORE
I can tell where one man slew another in a township, and
was attached upon the same: twelve men were impanelled:
the man had friends: the sheriff laboured the bench : the
twelve men stuck at it, and said, Except he would disburse
twelve crowns, they would find him guilty. Means were found
that the twelve crowns were paid. The quest comes in, and
says, not guilty. Here was not guilty for twelve crowns. .
This is a bearing, and if some of the bench were hanged,
they were well served. This makes men bold to do murder
and slaughter. We should reserve murdering till we come to
our enemies, and the king bid us fight: he that would bestir
him then, were a pretty fellow indeed. Crowns! if their
crowns were shaven to the shoulders, they were served well
enough. - *
I know where a woman was got with child, and was ashamed
at the matter, and went into a secret place, where she had no
woman at her travail, and was delivered of three children at a
birth. She wrung their necks, and cast them into a water,
and so killed her children: suddenly she was gaunt" again,
and her neighbours suspecting the matter, caused her to be
examined, and she granted all: Afterward she was arraigned
at the bar for it, aud despatched and found not guilty, through
bearing of friends, and bribing of the judge: where, at the
same sessions, another poor woman was hanged for stealing a
few rags off a hedge, that were not worth a crown.
There was a certain gentleman, a professor of the word of
God, (he sped never the better for that, ye may be sure,) who
was accused for murdering of a man, whereupon he was cast
into prison; and by chance, as he was in prison, one of his
friends came unto him for to visit him; and he declared to
his friend that he was never guilty in the murdering of the
man: so he went his ways. The gentleman was arraigned and
condemned; and as he went to his execution, he saw his
friend's servant, and said unto him, commend me to thy
master, and I pray thee tell him, I am the same man still I
was when he was with me: and if thou tarry awhile, thou
shalt see me die. There was suit made for this man's pardon,
but it could not be gotten; belike the sheriffs or some other,
bare him no good will, but he died for it. And afterward, I
* That is, reduced in person.
KING EDWARD THE SIXTH, 17]
being in the Tower, having leave to come to the lieutenant's
table, I heard him say, that theré was a man hanged afterward
that killed the same man for whom this gentleman was put to
death. O Lord, what bearing, what bolstering of naughty
matters is this in a Christian realm I desire your majesty to
remedy the matter, and God grant you to see redress in this
realm in your own person. Although my lord protector, I
doubt not, and the rest of the council do, in the mean while,
all that lieth in them to redress things; I would such as be
rulers, noblemen, and masters, should be at this point with
their servants, to certify them on this sort: If any man go
about to do you wrong, I will do my best to help you in your
right: but if ye break the law, ye shall have justice. If ye
will be man-slayers, murderers, and transgressors, look for no
bearing at my hands. A strange thing. What need we in the
vengeance to burden ourselves with other men's sins, have we
not sins enow of our own 2 What need have I to burden my-
self with other men's sins 2 I have burdens and two heaps of
sins, one heap of known sins, another of unknown sins. I had
need to say, Ab occultis meis munda me, Domine, “O Lord,
deliver me from my hidden and my unknown sins.” Then if
I bear with other men's sins, I must say: Deliver me from my
other men's sins. A strange saying; from my other men's sins !
Who beareth with other folks' offences, he communicateth with
other folks' sins. Men have sins enough of their own, although
they bear not and bolster up other men in their naughtiness.
This bearing, this bolstering, and looking through their fingers, is
naught. What the fair hap should I, or any else, increase my
burden? My other men's sins forgive me, O Lord, a strange
language; they have hid sins of their own enough, although
they bear not with guiltiness of other men's sins.
Oh father Samuel would not bear his own sons, he offered
his own sons to punishment, and said, Ecce fili; me? vobiscum
sunt, even at the first time, he said, “Lo here they be: I dis-
charge myself; take them unto you: and as for my part, Presto
sum loqui coram Domino et Christo ejus. I am here ready to
answer for myself before the Lord, and his anointed. Behold,
here I am, record of me before the Lord, verum cujusquam
bovem, &c., whether I have taken any man's ox, any man's ass,
or whether I have done any man wrong, or hurt any man, or
172 FIFTH SERMON PREACII ED BYEFORE
taken any bribes at any man's hand.” I can commend the
English translation, that doth interpret munera, bribes, not
gifts. They answered, Nay, forsooth, we know no such things in
you. Testis est mihi Deus, saith he, “God is witness,” Quodni-
hil invenieritis in manum meam. “That you have found nought
in my hands.” Few such Samuels are in England, nor in the
world. Why did Samuel this? Marry to purge himself, he
was enforced to it, for he was wrongly deposed.
Then by this ye may perceive the fault of the Jews, for they
offended not God in asking of a king, but in asking for a king to
the wronging and deposition of good father Samuel. If after
Samuel's death the people had asked of God a king, they had
not faulted: but it is no small fault to put an innocent out of
his office.
King David likewise commanded his people to be numbered,
and therewith offended God grievously. Why? might he not
know the number of his people P. Yes, it was not the number-
ing of the people that offended God, for a king may number his
people; but he did it of a pride, of an elation of mind, not ac-
cording to God's ordinance, but as having a trust in the num-
ber of his men; this offended God. Likewise the Jews asked
a king, and therewith they offended not God, but they asked
him with such circumstances, that God was offended with
them. It is no small fault to put a just man out of his office,
and to depose him unworthily. To choose a king contrarying
the ordinance of God, is a casting away of God, and not of a
king. Therefore doubt not but the title of a king is a lawful
thing, is a lawful title, as of other magistrates. Only let the
kings take heed that they do as it becometh kings to do, that
they do their office well. It is a great thing, a chargeable thing.
Let them beware that they do not communicare peccatis, alie-
nis, that they bear not with other men's faults, for they shall
give a strait account for all that perisheth through their negli-
gence. We perceive now what this text meaneth; It is written
in the last of Judges: In diebus illus non erat rez in Israel.
“In those days there was no king in Israel, every man did that
which seemed right in his own eyes.” Men were then allowed
to do what they would. When men may be allowed to do what
they will, then it is good to have no king at all. Here is a
wonderful matter, that unpreaching prelates should be suffered
KING EDWARD THE SIXTH . 173
so long. They can allege for themselves seven hundred years.
This while the realm had been as good to have no king. Like-
wise these bribing judges have been suffered of a long time:
and then it was Quasi nonfuissit rea, in Anglia : “To suffer
this, is as much as to say, there is no king in England.” It is
the duty of a king to have all states set in order to do their
office.
I have troubled you too long, I will make an end. “Blessed
be they that hear the word of God,” but so that they follow it,
and keep it in credit, in memory, not to deprave it and slanderit,
and bring the preachers out of credit, but that follow it in their
life and live after it. He grant you all that blessing that made
both you and me. Amen.
THE
SIXTH SERMON
PREACHED BEFORE KING EDWARD,
APRIL. 12th, 1549.
ROMANS xv. 4.
Quaecunque scripta sunt ad nostram doctrinam scripta sunt.
All things that are written, they are written to be our doctrine.
WHAT doctrine is written for usin the eighth chapter of the
first book of the Kings; I did partly shew unto you, most
honourable audience, this day sennight, of that good man,
father Samuel, that good judge, how good a man he was, what
helpers and coadjutors he took unto him, to have his office well
discharged. I told you also of the wickedness of his sons, how
they took bribes, and lived wickedly, and by that means
brought both their father and themselves to deposition: and
how the people did offend God, in asking a king in father Sa-
muel's time: and how father Samuel was put from his office,
who deserved it not. I opened to you also, how father Sa-
muel clears himself, that he knew not the faults of his sons;
he was no bearer with his sons, he was sorry for it, when he
heard it, but he would not bear with them in their wickedness,
fili; me? vobiscum sunt ; “My sons are with you,” saith he,
“do with them according to their deserts. I will not maintain
them, nor bear with them.” After that, he clears himself at
the king's feet, that the people had nothing to burthen him
withal, neither money, nor money worth. In treating of that
part, I chanced to shew you, what I heard of a man that was
slain, and I hear say it was not well taken. Forsooth, I in-
tended not to impair any man's estimation or honesty, and
they that enforce it to that, enforce it not to my meaning. I
said I heard but of such a thing, and took occasion by that that
I heard, to speak against the thing that I knew to be naught,
SERMON BEF ORE KING EDWARD. 175
that no man should bear with any man to the maintenance of
voluntary, and prepensed murder. And I hear say since, the
man was otherwise an honest man, and they that spake for him,
are honest men. I am inclinable enough to credit it. I spake
not because I would have any man's honesty impaired. Only
I did, as St. Paul did, who hearing of the Corinthians, that
there should be contentions and misorder among them, did write
unto them that he heard, and thereupon by occasion of hear-
ing, he set forth the very wholesome doctrine of the Supper of
the Lord. We might not have lacked that doctrine; I tell you.
Be it so, the Corinthians had no such contentions among them,
as Paul wrote of; be it so, they had not misordered them-
selves, it was neither off, nor on, to that that Paul said: the
matter lay in that, that upon hearing he would take occasion
to set out the good and true doctrine. So, I did not affirm it
to be true that I heard, I spake it to advertise you, to beware
of bearing with wilful and prepensed murder. I would have
nothing enforced against any man: this was mine intent and
meaning. I do not know what ye call chance-medley in the
law, it is not for my study; I am a scholar in God's book, I
study that: I know what voluntary murder is before God: if
I shall fall out with a man, he is angry with me, and I with
him, and lacking opportunity and place, we shall put it off for
that time, in the mean season I prepare my weapon, and sharp
it against another time, I swell and boil in this passion towards
him, I seek him, we meddle together, it is my chance by reason
my weapon is better than his, and so forth, to kill him, I give
him his death stroke in my vengeance and anger: this call I
voluntary murder in scripture, what it is in the law, I cannot
tell. It is a great sin, and therefore I call it voluntary. I re-
member what a great clerk writeth of this: Omne peccatum
adeo est voluntarium, ut nisi sit voluntarium non sit pecca-
tum : (Augustine). “Every sin saith he, is so voluntary,
that if it be not voluntary, it cannot be called sin.” Sin is no
actual sin if it be not voluntary. I would we would all know
our faults and repent; that that is done, is done; it cannot be
called back again, God is merciful, the king is merciful, here
we may repent, this is the place of repentance; when we are
gone hence, it is too late then to repent. And let us be con-
tent with such order as the magistrates shall take, but sure it is
176 sixth sERMON PREACHED BEFor E
a perilous thing to bear with any such matter. I told you
what I heard say; I would have no man's honesty impaired
by my telling. º -
I heard say since of another murder, that a Spaniard should
kill an Englishman, and run him through with his sword;
they say he was a tall man, but I hear not that the Spaniard
was hanged for his labour; if I had, ‘I would have told you
it too. They fell out, as the tale goeth, about a whore; oh
Lord, what whoredom is used now a-days, as I hear by the re-
lation of honest men, which tell it not after a worldly sort, as
though they rejoiced at it, but heavily, with heavy hearts, how
God is dishonoured by whoredom in this city of London; yea, the
Bank when it stood, was never so common. If it be true that is
told, it is marvel that it doth not sink, and that the earth gapeth
not, and swalloweth it up.
It is wonderful that the city of London doth suffer such
whoredom unpunished. God hath suffered long of his great
lenity, mercy, and benignity, but he will punish sharply at the
length, if we do not repent. There is some place in London,
as they say, immunity, impunity, what should I call it; a
privileged place for whoredom ** The lord mayor hath no-
thing to do there, the sheriffs they cannot meddle with it; and
the quest they do not inquire of it: and there men do bring
their whores, yea, other men's wives, and there is no reforma-
tion of it. -
There be such dicing houses also, they say, as hath not been
wont to be, where young gentlemen dice away their thrift;
and where dicing is, there are other follies also. For the love
of God let remedy be had, let us wrestle and strive against
sin. Men of England, in times past, when they would exer-
cise themselves, (for we must needs have some recreation, our
bodies cannot endure without some exercise), they were wont
to go abroad in the fields a shooting; but now it is turned into
glossing, gulling, and whoring within the house. The art of
shooting hath been in times past much esteemed in this realm;
# St. Martin le Grand, which at this time, as Stow says, was exempt from the
jurisdiction of the Mayor of London; being a deanry subject to the Abbey of
Westminster, but it was a receptacle for disorderly people of all sorts. At this
time also there was in this liberty a playhouse, which was part of the old dis-
solved monastery of St. Martin.
RING EDWARD THE SIXTH . 177
it is a gift of God that he hath given us to excel all other na-
tions withal; it hath been God’s instrument, whereby he hath
given us many victories against our enemies; but now we have
taken up whoring in towns”, instead of shooting in the fields.
A wondrous thing, that so excellent a gift of God should be so
little esteemed: I desire you, my Lords, even as ye love the
honour and glory of God, and intend to remove his indigna-
tion, let there be sent forth some proclamation, some sharp
proclamation to the justices of peace, for they do not their
duty: justices now be no justices. There be many good acts
made for this matter already. Charge them upon their alle-
giance, that this singular benefit of God may be practised, and
that it be not turned into bowling, glossing, and whoring within
the towns; for they be negligent in executing these laws of
shooting. In my time, my poor father was as diligent to teach
me to shoot, as to learn me any other thing; and so I think
other men did their children: he taught me how to draw, how
to lay my body in my bow, and not to draw with strength of
arms, as divers other nations do, but with strength of the body:
I had my bows bought me, according to my age and strength, as
I increased in them, so my bows were made bigger and bigger,
for men shall never shoot well, except they be brought up in it:
it is a goodly art, a wholesome kind of exercise, and much
commended in physic.
* Of the manners of the youth of that time, Stowe saith, “The youth of this
city have used on holydays, after evening prayer, at their masters' doors to exer-
cise their bucklers, and the maidens one of them playing on a timbrel, in the
sight of their masters and mistresses, to dance for garlands hung across the
streets. Which open pastimes in my youth, being suppressed, worser prac-
tices within doors are to be feared.” Again, the same honest chronicler, speak-
ing of the sports of the youthful citizens before this change, says: “After
dinner they used to go into the fields, and play at the ball. Every Friday
in Lent, the young men, with disarmed lances and shields, used to practise
feats of war. In Easter holydays, they used to fight battles on the water; a shield
was hanged upon a pole, fixed in the midst of the stream, a boat was prepared
without oars, to be carried by the violence of the water, and in the forepart
thereof standeth a young man, ready to give charge with his lance: if so be he
breaketh his lance against the shield, he is thought to have performed a worthy
deed ; but if he chances to be ſlung into the water, then he loses his honour, and
it occasioneth the spectators to laugh. In the summer season they exercised
themselves in leaping, shooting, wrestling, casting the stone, and practising their
shields, with many other such like feats of activity. In the winter, they never
omitted the wholesome exercises of sliding, and skating on the great fen or
moor, which was where Moorfields now are.”-STOWE's Survey of London, 4to.
WoL. I. N
178 SIXTH SERMON PRIEACHED BEFORE
Marsilius Ficinus”, in his book De triplici vita, (it is a great
while since I read him now,) but I remember he commendeth
this kind of exercise, and saith, that it wrestleth against many
kinds of diseases. In the reverence of Godlet it be continued,
let a proclamation go forth, charging the justices of peace, that
they see such acts and statutes kept, as were made for this purpose.
I will to my matter: I intend this day to entreat of a piece of
scripture written in the beginning of the fifth chapter of Luke.
I am occasioned to take this place by a book sent to the king's
majesty that dead is, by master Pole. It is a text that he doth
greatly abuse, for the supremacy: He racks it, and violates it,
to serve for the maintenance of the bishop of Rome. And as
he did enforce the other place, that I entreated of last, so did
he enforce this also, to serve his matter. The story is this :
Our Saviour Christ was come now to the bank of the
water of Genezareth. The people were come to him, and
flocked about him, to hear him preach. And Jesus took a
boat that was standing at the pool; it was Simon's boat, and
went into it. And sitting in the boat, he preached to them
that were on the bank. And when he had preached and
taught them, he spake to Simon, and bade him launch out fur-
ther into the deep, and loose his nets to catch fish. And Simon
made answer and said, Master, we have laboured all night, but
we caught nothing; howbeit, at thy commandment, because
thou biddest us, we will go to it again. And so they did, and
caught a great draught, a miraculous draught, so much that
the net brake; and they called to their fellows that were by,
for they had two boats, to come to help them, and they came,
and filled both their boats so full, that they were nigh
drowning.
This is the story. That I may declare this text so, that it
may be to the honour of God, and edification of your souls
and mine both, I shall desire you to help me with your prayer,
in the which, &c. -
* Marsilius Ficinus, the reviver of the Platomic Philosophy, was a native of
Florence, where his father was physician to Cosmo de Medici. Marsilius was
bred to the same profession, but Cosmo was so pleased with him that he gave
him a residence in his palace, to complete a translation of Plato's works, upon
which he was employed five years. He afterwards took orders, and obtained
several benefices from Lorenzo de Medici. He died in 1499.
** KING EDWARD THE SIXTH . 179
“Factum est autem (saith the text) cum turba irrueret in
eum.” St Luke tells the story, “And it came to pass, when
the people pressed upon him, so that he was in peril to be
cast into the pond, they rushed so fast upon him, and made
such throng to him:” A wondrous thing, what a desire the
people had in those days to hear our Saviour Christ preach,
and the cause may be gathered, of the latter end of the chap-
ter that went before. -
Our Saviour Christ had preached unto them, and healed the
sick folks of such diseases and maladies as they had, and there-
fore the people would have retained him still: But he made
them answer, and said: Et aliis civitatibus oportet me evan-
gelizare regnum Dei, nam, in hoc missus sum. “I must
preach the kingdom of God to other cities also: I must shew
them my Father's will, for I came for that purpose. I was
sent to preach the word of God.” Our Saviour Christ said, how
he must not tarry in one place: for he was sent to the world, to
preach every where. Is it not a marvellous thing, that our
unpreaching prelates can read this place, and yet preach no
more than they do? I marvel that they can go quietly to bed,
and see how he allureth them with his example to be diligent
in their office. Here is a godly lesson also, how our Saviour
Christ fled from glory: If these ambitious persons, that
climb to honour by by-walks inordinately, would consider this
example of Jesus Christ, they should come to more honour
than they do, for when they seek honour by such by-walks
they come to confusion; honour followeth them that flee from
it. Our Saviour Christ gat him away early in the morning,
and went unto the wilderness. I would they would follow this
example of Christ, and not seek honour by such by-walks as
they do. But what did the people, when he had hid himself?
they smelled him out in the wilderness, and came unto him by
flocks, and followed him a great number. But where read
you that a great number of Scribes and Pharisees, and Bishops
followed him f There is a doctor that writeth of this place,
his name is doctor Gorham, Nicholas Gorham”, I knew him to:
be a school-doctor a great while ago, but I never knew him to
* Nicholas de Gorham was an English divine, of the order of Preaching
Friars, who died about the year 1400. He wrote commentaries on the New
Testament, and a volume of sermons.
N 2
180 SIXTH SERM ON PREACH ED BEF ORE
\l
be an interpreter of scripture, till now of late ; he saith thus:
Major devotio in laïcis vetulis quam in clericis, &c.,
“There is more devotion, (saith he) in lay-folk, and old wives,
these simple folk, the vulgar people, than in the clerks: they
be better affected to the word of God, than those that be of the
clergy.” I marvel not at the sentence, but I marvel to find
such a sentence in such a doctor. If I should say so much, it
would be said to me, that it is an evil bird that defiles his own
nest; and, Nemo leditur nisi & Seipso, “there is no man
hurt, but of his ownself.” There was verified the saying of
our Saviour Christ, which he spake in another place, Ubicumque
fuerit cadaver, ibi congregabuntur aquilae, “Wheresoever a
dead carrion is, thither will the eagles gather.” Our Saviour
Christ compares himself to a dead carrion, for where the car-
rion is, there will the eagles be; and though it be an evil smell
to us, and stinks in a man's nose, yet it is a sweet smell to the
eagles, they will seek it out. So the people sought out
Christ, they smelt his savour, he was a sweet smell to them.
He is odor vitae ad vitam, the smell of life to life. They
flocked about him like eagles; Christ was the carrion and
the people were the eagles. They had no pleasure to hear the
Scribes and the Pharisees, they stank in their nose, their
doctrine was unsavoury, it was of lolions, of decimations of
aniseed and cummim, and such gear. There was no comfort in
it for sore consciences, there was no consolation for wounded
souls, there was no remedy for sins, as was in Christ's doc-
trine: His doctrine eased the burden of the soul, it was sweet
to the common people, and sour to the Scribes. It was such
comfort and pleasure to them, that they came flocking about
him. Wherefore came they Ut audirent verbum De; ;
it was a good coming. They came to hear the word of God.
It was not to be thought that they came all of one mind to
hear the word of God; it is likely, that in so great a multitude,
some came of curiosity, to hear some novels, and some came
smelling a sweet savour, to have consolation and comfort of
God's word, for we cannot be saved without hearing of the
word; it is a necessary way to salvation. “We cannot be
saved without faith, and faith cometh by hearing of the word.
Fides ea auditu. And how shall they hear without a preacher?”
I tell you it is the footstep of the ladder of heaven; of our salva-
KING EDWARD THE SIXTH. 18]
tion. There must be preachers, if we look to be saved. I
told you of this gradation before, in the tenth to the Romans :
consider it well. I had rather ye should come of a naughty
mind to hear the word of God for novelty, or for curiosity to
hear some pastime, than to be away. I had rather ye should
come as the tale is by the gentlewoman of London : one of her
neighbours met her in the street, and said, Mistress, whither go
ye? “Marry,” said she, “I am going to St. Thomas of
Acres” to the sermon; I could not sleep all this last night, and
I am going now thither; I never failed of a good nap there.”
And so I had rather ye should go a napping to the sermons,
than not to go at all. For with what mind soever ye come,
though ye come for an ill purpose, yet peradventure ye may
chance to be caught ere ye go; the preacher may chance to
catch you on his hook. Rather than ye should not come at all,
I would have you come of curiosity, as St. Augustine came to
hear St. Ambrose. When St. Augustine came to Milan, (he
tells the story himself, in the end of his book of confessions) he
was very desirous to hear St. Ambrose, not for any love he
had to the doctrine that he taught, but to hear his eloquence,
whether it was so great as the speech was, and as the bruit
went. Well, before he departed, St. Ambrose caught him on
his hook, and converted him so, that he became of a Manicheef,
and of a Platonist, a good christian, a defender of Christ's re-
ligion, and of the faith afterward. So I would have you to come
to sermons. It is declared in many more places of scripture,
how necessary preaching is, as this: Evangelium est po-
tentia Dei, ad salutem omni credens, “The preaching of the
gospel is the power of God to every man that doth believe.”
He means God's word opened, it is the instrument, and the
thing whereby we are saved. -
* This was an hospital in Cheapside, and situate nigh the ground whereon
since has been built Mercers' Hall and Chapel. It had a master and brethren,
and was sold and surrendered by Henry the Eighth to the Company of Mercers.
It is called in old records St. Thomas of Acon.
t Manicheism was a compound of the various opinions of the Gnostics, Mar-
cionites, and grosser Platonists. ‘She principal point of this system consisted
in the assertion of two counteracting principles, one of good, the other of evil.
The Manichees pretended that the law of Moses came from the evil one; and,
consequently, they professed only to receive the Gospels to which, however, they
gave a very corrupt sense by adapting it to their peculiar fancies,
182 SIXTH SERMON PREACHED BEFORE
*ś
Beware, beware, ye diminish not this office, for if ye do, ye
decay God's power to all that do believe. Christ saith, conso-
nant to the same, Nisi quis renatus fuerit 6 supernis, non po-
test videre regnum Dei. “Except a man be born again from
above, he cannot see the kingdom of God.” He must have a
regeneration: and what is this regeneration? It is not to be
christened in water, (as these firebrands expound it,) and
nothing else. How is it to be expounded then P St. Peter
sheweth that one place of scripture declareth another. It is
the circumstance, and collation of places, that make scripture
plain. Regeneremur autem, saith St. Peter, “and we be
born again:” How 2 Non ea semine mortali, sed immortali,
“Not by a mortal seed, but by an immortal.” What is this
immortal seed? Per sermonem Dei viventis: By the word of
the living God; by the word of God preached and opened.
Thus comethin our new birth, " .
Here you may see how necessary this office is to our salvation.
This is the thing that the devil wrestleth most against: it hath
been all his study to decay this office. He worketh against it
as much as he can : he hath prevailed too much, too much in
it. He hath set up a state of unpreaching prelacy in this
realm this seven hundred year, a state of unpreaching prelacy:
he hath made unpreaching prelates, he hath stirred up by
heaps to persecute this office in the title of heresy. He hath
stirred up the magistrates to persecute it in the title of sedition,
and he hath stirred up the people to persecute it with exproba-
tions and slanderous words, as by the name of new learning,
strange preaching: and with impropriations he hath turned
preaching into private masses. If a priest should have left
mass undone on a Sunday within these ten years, all England
should have wondered at it; but they might have left off the
sermon twenty Sundays, and never have been blamed. And
thus by these impropriations private masses were set up, and
preparing of God's word trodden under foot. But what doth
he now 2 What doth he now He stirs men up to outrageous
rearing of rents, that poor men shall not be able to find their
children at the school to be divines.
What an unreasonable devil is this? He provides a great
while beforehand for the time that is to come: he hath brought
up now of late, the most monstrous kind of covetousness that ever .
KING EDWARD THE SIXTH, 183
was heard of: he hath invented fee-farming of benefices”, and
all to decay this office of preaching; insomuch that, when any
man hereafter shall have a benefice, he may go where he will,
for any house he shall have to dwell upon, or any glebe land to
keep hospitality withal; but he must take up a chamber in an
alehouse, and there sit to play at the tables all the day. A
goodly curate.
He hath caused also, through this monstrous kind of covet-
ousness, patrons to sell their benefices: yea what doth he more ?
he gets him to the University; and causeth great men and
esquires, to send their sons thither, and put out poor scholars
that should be divines, for their parents intend not that they
shall be preachers, but that they may have a shew of learning.
But it were too long to declare unto you, what deceit and means
the devil hath found to decay the office of salvation, this office
of regeneration. -
But to return to my matter: The people came to hear the
word of God, they heard him with silence. I remember now
a saying of St. Chrysostom, and peradventure it might come
hereafter in better place: but yet I will take it whilst it cometh
to mind: the saying is this, Et loquentem eum audierunt in si-
lentio seriem locutionis non interrumpentes: “They heard
him,” saith he, “in silence, not interrupting the order of his
preaching.” He means, they heard him quietly, without any
shovelling of feet, or walking up and down. Surely it is an ill
misorder that folk shall be walking up and down in the sermon
time, (as I have seen in this place+ this Lent:) and there shall
be such huzzing and buzzing in the preacher's ear, that it
maketh him oftentimes to forget his matter.
O let us consider the king's majesty's goodness. This place
was prepared for banqueting of the body; and his majesty hath
made it a place for the comfort of the soul, and to have the word
of God preached in it, shewing hereby that he would have all
* Land held of another in fee, that is, for ever, to himself and his heirs, for a
certain yearly rent, more or less; as to an half, third, or fourth of the value.
t A pulpit cross, like that on the south side of St. Paul’s, was occasionally
erected in the inner garden of the new palace at Westminster, which on such
occasions was called the preaching place. It appears, by what Bishop Latimer
says of the walking to and fro, and the buzzing of the people, that it was a place
of common resort. The king, when present at the sermon, heard from a win-
dow, which opened fronting the preacher.
* sº
184 SIXTH SERMON PREACHIED BEFOR E
his subjects at it, if it might be possible. Consider what the
king's majesty hath done for you; he alloweth you all to hear
with him. Consider where ye be. First, ye ought to have a
reverence to God's word; and though it be preached by poor
men, yet it is the same word that our Saviour spake. Consider
also the presence of the king's majesty; God's high vicar in
earth; having a respect to his personage, ye ought to have re-
verence to it, and consider that he is God's high minister, and
yet alloweth you all to be partakers with him of the hearing of
God's word. This benefit of his would be thankfully taken,
and it would be highly esteemed. Hear in silence, as Chry-
sostom saith. It may chance that some in the company may
fall sick or be diseased; if there be any such, let them go away
with silence, let them leave their salutations till they come in
the court, let them depart with silence. I took occasion of
Chrysostom's words to admonish you of this thing.
What should be the cause, that our Saviour Christ went into
the boat? The scripture calleth it navis or navicula, a ship,
a little ship. But it was no ship, it was a fisher's boat; they
were not able to have a ship. What should be the cause, why
he would not stand on the bank and preach there, but he de-
sired Peter to draw the boat somewhat from the shore into the
midst of the water; what should be the cause P. One cause
was, for that he might sit there more commodiously, than on
the bank: another cause was, for that he was like to be thrust
into the pond of the people that came unto him. Why; our
Saviour Christ might have withstood them, he was strong
enough to have kept himself from thrusting into the water.
He was stronger than they all, and if he had listed he might
have stood on the water, as well as he walked on the water.
Truth it is, so might he have done indeed. But as it was
sometime his pleasure to shew the power of his godhead, so be
declared now the infirmity and imbecility of his manhood.
Here he giveth us an example what we shall do: we must
not tempt God by any miracles; so long as we may walk by
ordinary ways. As our Saviour Christ, when the devil had him
on the top of the temple, and would have had him cast himself
down, he made him this answer: Non tentabis Dominum Deum
twum. “Thou shalt not tempt thy Lord God:” as if he
should have said, we may not tempt God at all. It is no time
KING EDWARD THE SIXTH. 185
now to shew any miracles: there is another way to go down by
greesings”. Thus he did shew us an example, that we must
not tempt God, except it be in extreme necessity, and when we
cannot otherwise remedy the matter, to leave it all to God, else
we may not tempt the majesty of his deity: Beware of tempt—
ing God. Well, he comes to Simon's boat, and why rather to
Simon's boat than another? I will answer, as I find in expe-
ºrience in myself. I came hither to-day from Lambeth in a
wherry; and when I came to take boat, the watermen came
about me, as the manner is, and he would have me, and he
would have me: I took one of them. Now ye will ask me
why I came in that boat, rather than in another ? Because I
would go into that that I see stand next me, it stood more com-
modiously for me. And so did Christ by Simon's boat: It
stood nearer for him, he saw a better seat in it. A good natu-
ral reason. . ; *. - . . . .
Now come the papists, and they will make a mystery of it:
they will pick out the supremacy of the bishop of Rome in
Peter's boat. We may make allegories enough of every place
in scripture: but surely it must needs be a simple matter that
standeth on so weak a ground. But ye shall see further: He
desired Peter to thrust out his boat from the shore. He de-
sired him. Here was a good lesson, for the bishop of Rome,
and all his college of cardinals, to learn humility and gentle-
ness. Rogabat eum. He desired him, it was gently done of
him, without any austerity, but with all urbanity, mildness,
and softness, and humility. What an example is this that he
giveth them here ! But they spy it not, they can see nothing
but the supremacy of the bishop of Rome. A wondrous thing
what sight they have : They see nothing but the supremacy of
the bishop of Rome. Imperabatis ovibus meis, saith Eze-
kiel, cum avaritia, et austeritate, et dispersem sunt absque
astore. “Ye have ruled my sheep, and commanded them
with great lordliness, austerity, and power: and thus ye have
dispersed my sheep abroad.” And why? There was no shep-
herd, they had wanted one a great while. Rome hath been
many a hundred years without a good shepherd. They would
not learn to rule them gently ; they had rule over them, but it
was with cursings, excommunications, with great austerity and
# An old word, signifying slowly, and carefully, descending by steps.
186 SIXTH SERMON PREACHED BEFORE
thunderbolts, and the devil and all, to maintain their unpreach-
ing prelacy. I beseech God open their eyes, that they may see
the truth, and not be blinded with those things that no man
can see but they. It followeth in the text, Sedens docebat de
navi. “He taught sitting.” Preachers, belike, were sitters in
those days, as it is written in another place, Sedent in cathedra
Mosis. “They sit in the chair of Moses.” -
I would our preachers would preach sitting or standing, one
way or other, It was a goodly pulpit that our Saviour Christ
had gotten him here: an old rotten boat, and yet he preached
his Father's will, his Father's message out of this pulpit. He
cared not for the pulpit, so he might do the people good. In-
deed it is to be commended for the preacher to stand or sit, as
the place is; but I would not have it so superstitiously es-
teemed, but that a good preacher may declare the word of God
sitting on a horse, or preaching in a tree”. And yet if this
should be done, the unpreaching prelates would laugh it to
scorn. And though it be good to have the pulpit set up in
churches, that the people may resort thither, yet I would not
have it so superstitiously used, but that in a profane place the
word of God might be preached sometimes, and I would not
have the people offended withal, no more than they be with our
Saviour Christ's preaching out of a boat. And yet to have
pulpits in churches, it is very well done to have them; but
they would be occupied, for it is a vain thing to have them as
they stand in many churches.
I heard of a bishop of England that went on visitation, and
as it was the custom, when the bishop should come, and be rung
into the town, the great bell's clapper was fallen down, the tyall
was broken, so that the bishop could not be rung into the
town. There was a great matter made of this, and the chief of
the parish were much blamed for it, in the visitation. The bishop
was somewhat quick with them, and signified that he was much
offended. They made their answers, and excused themselves,
as well as they could: it was a chance, said they, that the clap-
* In the time of Ket’s rebellion in Norfolk, Dr. Matthew Parker, afterwards
archbishop of Canterbury, got up into the oak that was called the tree of refor-
mation, and preached a sermon to the insurgents, exhorting them to return to
their duty.
KING EDWARD THE SIXTH. 187
per brake, and we could not get it mended by and by, we must
tarry till we can have it done. It shall be amended as shortly
as may be.
Among the other, there was one wiser than the rest, and he
comes me to the bishop. “Why,” my lord, saith he, “doth
your lordship make so great a matter of the bell that lacketh
his clapper ? Here is a bell, saith he, and pointed to the
pulpit, that hath lacked a clapper this twenty years. We have
a parson that fetcheth out of this benefice fifty pound every
year, but we never see him.”
I warrant you the bishop was an unpreaching prelate. He
could find fault with the bell that wanted a clapper to ring him
into the town, but he could not find any fault with the parson
that preached not at his benefice. Ever this office of preaching
hath been least regarded, it hath scant had the name of God's
service. They must sing “Salve festa dies,” about the
church, that no man was the better for it, but to shew their
gay coats and garments.
I came once myself to a place, riding on a journey home-
ward from London, and I sent word over night into the
town that I would preach there in the morning, because it
was holiday, and methought it was an holiday's work. The
church stood in my way, and I took my horse and my com-
pany, and went thither. I thought I should have found
a great company in the church, and when I came there,
the church door was fast locked. I tarried there half an
hour and more; at last the key was found, and one of the
parish comes to me and says, “Sir, this is a busy day with
us, we cannot hear you; it is Robin Hood's day. The parish
are gone abroad to gather for Robin Hood: I pray you let
them not.” I was fain there to give place to Robin Hood: I
thought my rochet should have been regarded, though I were
not; but it would not serve, it was fain to give place to Robin
Hood's men.
It is no laughing matter, my friends, it is a weeping matter,
a heavy matter; under the pretence of gathering for Robin
Hood, a traitor, and a thief, to put out a preacher, to have his
office less esteemed; to prefer Robin Hood before the minis-
tration of God's word: and all this hath come of unpreaching
prelates. This realm hath been ill provided for, that it hath
188 SIXTH SERMON PREACHED BEFORE
had such corrupt judgments in it, to prefer Robin Hood to
God’s word. If the bishops had been preachers, there should
never have been any such thing; but we have a good hope of
better. We have had a good beginning, I beseech God to
continue it. But I tell you, it is far wide that the people have
such judgments; the bishops they could laugh at it. What
was that to them They would have them to continue in their
ignorance still, and themselves in unpreaching prelacy.
Well, sitting, sitting: “He sat down and taught.” The
text doth tell us that he taught, but it doth not tell us what he
taught. If I were a papist, I could tell what he said; I would
in the Pope's judgment shew what he taught. For the bishop
of Rome hath in scrinio pectoris sui, the true understanding
of scriptures: if he call a council, the college of cardinals, he
hath authority to determine the Supper of the Lord, as he did
at the council of Florence”. And Pope Nicolas, and bishop
Lanfrank, shall come and expound this place, and say, that
our Saviour Christ said thus: “Peter, I do mean this by
sitting in thy boat, that thou shalt go to Rome, and be bishop
there, five-and-twenty years after mine ascension; and all thy
successors shall be rulers of the universal church after thee.”
Here would I place also holy water, and holy bread, and all
unwritten verities, if I were a papist; and, that scripture is not
to be expounded by any private interpretation, but by our holy
father, and his college of cardinals. This is a great deal bet-
ter place than Duc in altum, “Launch into the deep.” But
what was Christ's sermon P it may soon be gathered what it
was. He is always like himself. His first sermon was Peni-
tentiam agite. “Do penance; your living is naught; repent.”
Again, at Nazareth; when he read in the temple, and preached
remission of sins, and healing of wounded consciences; and in
the long sermon in the mount, he was always like himself, he
never dissented from himself. -
Othere is a writer hath a jolly text here; and his name is
Dionysius+: I chanced to meet with his book in my lord of
# The council of Florence was held in 1439, under the Emperor Albertus,
by Pope Eugenius IV., in which it was determined to use unleavened bread in
the sacrament. e
+ Dionysius, or Denys the Carthusian, was commonly called DeRikel, from the
place of his birth, in the diocese of Liege. He entered among the Carthusians,
KING EDwARD THE SIXTH. 189
Canterbury's library; he was a monk of the Charterhouse.
I marvel to find such a sentence in that author. What taught
Christ in this sermon 7 Marry, saith he, it is not written. And
he addeth more unto it; Evangelista tantum scripserunt de
sermonibus et miraculis Christi quantum cognoverunt in-
spirante Deo sufficere ad a dificationem ecclesiæ ad confir-
mationem fidei, et ad salutem animarum. It is true, it is not
written; all his miracles were not written, so neither were
all his sermons written: yet for all that, the evangelists did
write so much as was necessary They wrote so much of
the miracles and sermons of Christ, as they knew by God's
inspiration to be sufficient for the edifying of the church,
the confirmation of our faith, and the health of our souls.”
If this be true, as it is indeed, where be unwritten verities 7
I marvel not at the sentence, but to find it in such an au-
thor. Jesus ! what authority he gives to God's word. But
God would that such men should be witness with the autho-
rity of his book, will they, nill they. Now to draw towards
an end. - -
It followeth in the text, Duc in altum. Here cometh in the
supremacy of the bishop of Rome. When our Saviour Christ
had made an end of his sermon, and had fed their souls, he
provided for their bodies. First, he began with the soul,
Christ's word is the food of it. Now he goeth to the body;
he hath charge of them both : we must commit the feeding of
the body and of the soul to him. Well, he saith to Peter,
Duc in altum, “Launch into the depth, put forth thy boat
farther into the deep of the water; loose your nets; now fish.”
As who should say, Your souls are now fed, I have taught you
my doctrine, now I will confirm it with a miracle. Lo, Sir,
here is Duc in altum ; here Peter was made a great man, say
the papists, and all his successors after him. And this is de-
rived of these few words, “Launch into the deep.” And their
argument is this: he spak; to Peter only, and he spake to him
in the singular number ; ergo he gave him such a pre-eminence
in the year 1423, and died in 1471, with the reputation of a saint, insomuch
that he obtained the name of the “Ecstatic Doctor.” He wrote a uumber of
books in a very simple style, but his manner of explaining the scripture was
more sober than might be expected from a mystic divine.—DUPIN. Eccles. Hist.
Moreri. - - -
190 SIXTH SERMON PREACHED BEFORE
above the rest. A goodly argument, I ween it be a syllogis-
mus, “ in quem terra pontus,” I will make a like argument.
Our Saviour Christ said to Judas when he was about to be-
tray him, Quod facis fac citius, “What thou doest, do
quickly.” Now when he spake to Peter, there were none of
his disciples by, but James and John, but when he spake to
Judas they were all present. Well, he said unto him, Quod
facis fac citius, speed thy business that thou hast in thy head,
do it. He gave him here a secret monition, that he knew what
he intended, if Judas had had grace to have taken it, and re-
pented. He spake in the singular number to him; ergo he gave
him some pre-eminence. Belike he made him a cardinal; and
it might full well be, for they have followed Judas ever since.
Here is as good a ground for the college of cardinals, as the
other is for the supremacy of the bishop of Rome. Our Sa-
viour Christ, say they, spake only to Peter for pre-eminence,
because he was chief of the apostles, and you can shew none
other cause; ergo this is the cause why he spake to him in the
singular number. I dare say there is never a wherriman at
Westminster-bridge, but he can answer to this, and give a na-
tural reason of it. He knoweth that one man is able to shove
the boat, but one man was not able to cast out the nets, and
therefore he said in the plural number, Lavate retia, “Loose
your nets:” and he said in the singular number to Peter,
“Launch out the boat:” Why? because he was able to do it.
But he spake the other in the plural number, because he was
not able to convey the boat, and cast out the nets too. One
man could not do it. This would the wherriman say, and that
with better reason, than to make such a mystery of it, as no
man can spy but they. And the cause why he spake to all,
was to shew, that he will have all Christian men to work for
their living. It is he that sends food both for the body and
soul, but he will not send it without labour. He will have all
Christian people to labour for it; he will use our labour as a
mean whereby he sendeth our food.
This was a wondrous miracle of our Saviour Christ, and he
did it not only to allure them to his discipleship, but also for our
commodity. It was a seal, a seal to seal his doctrine withal.
Now ye know that such as be keepers of seals, as my lord chan-
cellor, and such other, whatsoever they be, they do not always
KING EDWARD THE SIXTH. - 19]
seal, they have a sealing time: for I have heard poor men
complain, that they have been put off from time to time of seal-
ing, till all their money were spent. And as they have times to
sealin, so our Saviour Christ had his time of sealing. When
he was here in earth with his apostles, and in the time of the
primitive church, Christ's doctrine was sufficiently sealed al-
ready with seals of his own making; what should our seals
do? What need we to seal his seal? it is a confirmed doctrine
already. .
O Luther, when he came into the world first, and disputed
against the Decretals”, the Clementines, Alexandrines, Extra-
vagantines, what ado had he But ye will say, peradventure he
was deceived in some things. I will not take upon me to
defend him in all points. I will not stand to it, that all that he
wrote was true; I think he would not so himself. For there is
no man but he may err. He came to further and further
knowledge: (but surely he was a goodly instrument), well, I
say, when he preached first they call upon him to do miracles:
they were wrought before, and so we need to do no miracles.
Indeed when the popish prelates preached first, they had need
of miracles, and the devil wrought some in the preaching of
purgatory. But what kind of miracles these were, all England
doth know; but it will not know. A wonderful thing that the
people will continue in their blindness and ignorance still. We
have great utility of the miracles of our Saviour Jesus Christ.
He doth signify untous by this wonderful work that he is Lord
as well of the water as of the land. A good comfort for those
that be on the water, when they be in any tempest, or danger,
to call upon him.
The fish here came at his commandment. Here we may
learn that all things in the water are subject to Christ. Peter
said, “Sir, we have laboured all night, and have not caught
one fin, howbeit, at your word we will to it afresh.” By this
it appeareth that the gain, the lucre, the revenues that we get,
# The decretals are the epistles ascribed to several of the early popes, of
which Gregory IX. made a collection down to 1150. In 1230 another series
appeared : and afterwards Clement W. made a more ample one, which on that
account obtained his name. To these were added the letters of Alexander IV.,
and next came forth the Extravagants, so called because they were not contained
in the body of civil law,
192 SIXTH SERMON PREACHED BEF ORE
must not be imputed to our labour; we may not say, gramercy
labour; it is not our labour, it is our Saviour Christ that
sendeth us living : yet must we labour, for he that said to
Peter labour, and he that bad the fishers labour, bids all men
to labour in their business. There be some people that ascribe
their gains, their increase gotten by any faculty, to the devil.
Is there any, trow ye, in England would say so P. Now if any
man should come to another, and say he got his living by the
devil, he would fall out with him. There is not a man in
England that so saith, yet is there some that think it. For all
that get it with false buying and selling, with circumvention.
with usury, impostures, mixt wares, false weights, deceiving
their lords and masters, all those that get their goods on this
fashion, what do they think, but that the devil sends them
gains and riches 7 For they be his, being unlawfully gotten;
what is this to say, but that the devil is author of their gains,
when they be so gotten ? for God inhibits them. Deus non
volens iniquitatem tuis, “God will no iniquity.” These folk
are greatly deceived. *.
There be some again impute all to their labours and works.
Yea, on the holy day, they cannot find in their hearts to come
to the temple to the blessed communion, they must be work-
ing at home. These are wide again on the other side. And
some there be that think, if they work nothing at all, they shall
have enough: they will have no good exercise, but gape, and
think God will send meat into their mouths; and these are far
wide: they must work: he bad the fishers work. Our Saviour
Christ bad Peter work; and he that said so to them, says the
same to us, every man in his art. Benedictio Dei facit di-
vitem, “The blessing of God maketh a man rich. He lets his
sun shine upon the wicked, as well as upon the good; he sends
riches both to good and bad.” But this blessing turns to
them into a malediction, and a curse, it increaseth their dam-
nation. St. Paul, writing to the Thessalonians, did put an
order how every man should work in his vocation, Cum essemus
apud vos, hoc praccipiebamus vobis, ut si quis nollet operari
7s nec edat, “When I was among you (saith he) I made this
ordinance, that whosoever would not do the work of his
vocation, should have no meat.” It were a good ordinance in
a commonweal, that every man should be set on work, every
KING EDWARD THE SIXTH - 193
man in his vocation. “Let him have no meat;” Now he
saith furthermore, Audivimus quosdam inter vos versanies in-
ordinate nihil operis facientes, “I hear say there be some
amongst you that live inordinately.” What is that word in-
ordinately P Idly, giving themselves to no occupation for their
living. Curiosa agentes, curious men, given to curiosity, to
searching what other men do. St. Paul saith, “he heard say ;”
he could not tell whetherit were so or no. But he took occasion
of hearing say, to set out a good and wholesome doctrine: His
autem qui sunt effusmodi praecipimus et obsecramus, “We
command, and desire you for the reverence of God, if there be
any such, that they will do the works of their vocation, and go
quietly to their occupation, and so eat their own bread;” else
it is not their own, it is other men's meat. Our Saviour Christ,
before he began his preaching, lived of his occupation, he was
a carpenter, and gat his living with great labour.
Therefore let no man disdain, or think scorn to follow him,
in a mean living, a mean vocation, or a common calling and occu-
pation. For as he blessed our nature with taking upon him
the shape of man, so in his doing he blessed all occupations and
arts. This is a notable example to signify, that he abhors
all idleness. When he was a carpenter, then he went and did
the work of his calling ; and when he was a preacher, he did
the works of that calling. He was no unpreaching prelate.
The bishop of Rome should have learned that of him. And
these gainers with false arts, what be they P. They are never
content with what they have, though it be never so much. And
they that are true dealers, are satisfied with that that God sends,
though it be never so little, Questio magnus pietas cum animo
Sua sorte contento, “Godliness is great gain, it is lucre enough,
it is vantage enough, to be content with that, that God sends.”
The faithful cannot lack, the unfaithful is ever lacking, though
he have never so much.
I will now make an end. Labores manuum tuarum, Let
us all labour. Christ teacheth us to labour, yea, the bishop of
Rome himself, he teacheth him to labour, rather than to be
head of the church. Let us put our trust in God, “Cas
thy care upon the Lord, and he will nourish thee and feed
thee.” Again, the prophet saith, Nunquam vid, justum dere-
lictum, nec semen ejus quarens panem, “I never saw the
Vol. I. . O
194 sixth sERMon BEFoRE KING EDw ARD.
righteous man forsaken, nor his seed to seek his bread.” It is
infidelity, infidelity that mars all together, -
Well, to my text; Labores manuum tuarum quia mandu-
cabis, beatus es, et bene tibi erºt, “Because thou eatest the
labours of thy hands, that God sends thee of thy labour.”
Every man must labour, yea, though he be a king, yet he must
labour: for I know no man hath a greater labour than a king.
What is his labour 7 to study God's book, to see that there
be no unpreaching prelates in his realm, nor bribing judges; to
see to all estates; to provide for the poor; to see victuals good
cheap. Is not this a labour, trow ye Thus if thou dost
labour, exercising the works of thy vocation, thou eatest the
meat that God sends thee; and then it followeth, Beatus es,
“Thou art a blessed man in God's favour,” et bene tibi erit,
and it shall go well with thee in this world, both in body and
soul, for God provideth for both. How shalt thou provide for
thy soul ? Go hear sermons. How for the body ? Labour
in thy vocation, and then shall it be well with thee, both here
and in the world to come, through the faith and merits of our
Saviour Jesus Christ: to whom with the Father and the Holy
Ghost, be praise for ever and ever, world without end. Amen.
THE
SEVENTH SERMON
PREACHED BEFORE KING EDWARD,
APRIL 19th.
ROMANS xv. 4.
Quacunque scripta sunt ; ad nostram doctrinam scriptasunt.
All things that be written, they be written to be our doctrine.
By occasion of this text, most honourable audience, I have
walked this Lent in the broad field of scripture, and used my
liberty, and entreated of such matters as I thought meet for
this auditory. I have had ado with many estates, even with
the highest of all. I have entreated of the duty of kings, of
the duty of magistrates and judges, of the duty of prelates;
and allowing that that is good, and disallowing the contrary.
I have taught that we are all sinners; I think there is none of
us all, neither preacher nor hearer, but we may be amended, and
redress our lives: We may all say, yea, all the pack of us,
Peccavimus cum patribus nostris, “We have offended and
sinned with our forefathers,” in multis offendimus omnes,
there is none of us all, but we have in sundry things grievously
offended almighty God. I here entreated of many faults, and
rebuked many kinds of sins. I intend to-day, by God's grace,
to shew you the remedy of sin. We be in the place of repen-
tance, now is the time to call for mercy; whilst we be in this
world, we be all sinners, even the best of us all. Therefore it
is good to hear the remedy of sin.
This day is commonly called Good-Friday: although every
day ought to be with us Good-Friday, yet this day we are accus-
tomed specially to have a commemoration and remembrance of
the passion of our Saviour Jesus Christ. This day we have in
O 2
196 SEVENTH SERMON PREACHED BEFORE
memory his bitter passion and death, which is the remedy of
our sin. Therefore I intend to entreat of a piece of a story of
his passion; I am not able to entreat of all. That I may do
that the better, and that it may be to the honour of God, and
the edification of your souls, and mine both, I shall desire you
to pray, &c. In this prayer I will desire you to remember the
souls departed, with lauds and praise to almighty God, and that
he would vouchsafe to assist the dying at the hour of their
death: In so doing you shall be put in remembrance to pray
for yourselves, that it may please God to assist and comfort
you in the agonies and pains of death.
The place that I will entreat of, is the twenty-sixth chapter
of St. Matthew. Howbeit, as I entreat of it, I will borrow
part of St. Mark, and part of St. Luke: for they have some-
what, that St. Matthew hath not: and especially Luke. The
text is, Tunc cum venisset Jesus in villam, qua dicitur Geth-
semani, “ Then when Jesus came ;” some have IN VILLAM,
some IN AGRUM, some IN PREDIUM. But it is all one; when
Christ came into a grange, into a piece of land, into a field, it
makes no matter; call it what ye will. At what time he had
come into an honest man's house, and there eaten his paschal
lamb, and instituted and celebrated the Lord's supper, and set
forth the blessed communion; then when this was done, he
took his way to the place, where he knew Judas would come.
It was a solitary place, and thither he went with his eleven
apostles: For Judas, the twelfth, was about his business, he
was occupied about his merchandise, and was providing among
the bishops and priests, to come with an ambushment of Jews,
to take our Saviour Jesu Christ.
And when he was come into the field or grange, this village,
or farm-place which was called Gethsemane, there was a garden,
saith Luke, into the which he goeth and leaves eight of his
disciples without; howbeit he appointed them what they
should do. He saith, Sedete hic donec illuc vadam et Orem,
“Sit you here, whilst I go yonder and pray.” He told them,
that he went to pray, to monish them what they should do, to
fall to prayer as he did. He left them there, and took no more
with him but three, Peter, James, and John, to teach us that a
solitary place is meet for prayer. Then when he was come into
this garden, capit ea pavescere, “He began to tremble,”
KING EDWARD THE SIXTH. 197
insomuch that he said, Tristis est anima mea usque ad mor-
tem, “My soul is heavy and pensive even unto death.”
This is a notable place, and one of the most especial and
chiefest of all that be in the story of the passion of Christ.
Here is our remedy: Here we must have in consideration all
his doings and sayings, for our learning, for our edification, for
our comfort and consolation.
First of all, he set his three disciples that he took with him
in an order, and told them what they should do, saying; Se-
dete hic, et vigilate, mecum et orate, “Sit here, and pray that
ye enter not into temptation.” But of that I will entreat after-
ward. Now when he was in the garden, Capit expavescere,
he began to be heavy, pensive, heavy-hearted. I like not Ori-
gen's playing with this word capit; it was a perfect heaviness:
it was such a one as was never seen the greater, it was not
merely the beginning of a sorrow.
These Doctors, we have great cause to thank God for them,
but yet I would not have them always to be allowed. They
have handled many points of our faith very godly; and we
may have a great stay in them in many things; we might not
well lack them: but yet I would not have men to be sworn to
them ; and so addict, as to take hand over head whatsoever
they say: it were a great inconvenience so to do.
Well, let us go forward. He took Peter, James, and John,
into this garden. And why did he take them with him, rather
than other P Marry, those that he had taken before, to whom
he had revealed in the hill the transfiguration, and declaration
of his deity, to see the revelation of the majesty of his godhead,
now in the garden he revealed to the same the infirmity of his
manhood: because they had tasted of the sweet, he would they
should taste also of the sour. He took these with him at both
times: for two or three is enough to bear witness. And he
began to be heavy in his mind; He was greatly vexed within
himself, he was sore afflicted, it was a great heaviness. He
had been heavy many times before; and he had suffered great
afflictions in his soul, as for the blindness of the Jews, and he
was like to suffer more pangs of pain in his body. But this
pang was greater than any he ever suffered: yea, it was a
greater torment unto him, I think a greater pain than when he
was hanged on the cross, than when the four nails were knocked
198 SEVENTH SERMon PREACHED BEFor E
and driven through his hands and feet, than when the sharp
crown of thorns was thrust on his head. This was the heavi-
ness and pensiveness of his heart, the agony of the spirit. And
as the soul is more precious than the body, even so are the
pains of the soul more grievous than the pains of the body:
Therefore there is another which writeth, Horror mortis gra-
vior psa morte, “The horror and irksomeness of death, is
Sorer than death itself.” This is the most grievous pain that
ever Christ suffered, even this pang that he suffered in the gar-
den. It is the most notable place, one of them in the whole
story of the passion, when he said, Anima mea tristis est,
wsque ad mortem, “My soul is heavy to death.” And cum
cepisset expavescere, “when he began to quiver, to shake.” The
grievousness of it is declared by this prayer that he made,
Pater, sº possibile est, &c., “Father, if it be possible, away
with this cup: rid me of it.” He understood by this cup his pains
of death; for he knew well enough, that his passion was at hand,
that Judas was coming upon him with the Jews to take him.
There was offered unto him now the image of death, the
image, the sense, the feeling of hell: for death and hell go both
together. I will entreat of this image of hell, which is death.
Truly no man can shew it perfectly, yet I will do the best I
can, to make you understand the grievous pangs that our Sa-
viour Christ was in, when he was in the garden. As man's
power is not able to bear it, so no man's tongue is able to ex-
press it. Painters paint death like a man without skin, and a
body having nothing but bones. And hell they paint with
horrible flames of burning fire: they bungle somewhat at it,
they come nothing near it. But this is no true painting. No
painter can paint hell, unless he could paint the torment and
condemnation both of body and soul; the possession and hav-
ing of all infelicity. This is hell, this is the image of death:
this is hell, such an evil-favoured face, such an ugly coun-
tenance, such an horrible visage our Saviour Christ saw of
death and hell in the garden. There is no pleasure in behold-
ing of it, but more pain than any tongue can tell. Death and
hell took unto them this evil-favoured face of sin, and through
sin. This sin is so highly hated of God, that he doth pronounce
it worthy to be punished with lack of all felicity, with the
feeling of infelicity. Death and hell be not only the wages, the
KING EDWARD THE SIXTH. 199
reward, the stipend of sin: but they are brought into the world
by sin, Perpeccatum mors, saith St. Paul, “through sin death
entered into the world.” Moses sheweth the first coming
in of it into the world: whereas our first father Adam was set
at liberty to live for ever, yet God inhibiting him from eating
of the apple, told him : “If thou meddle with this fruit, thou
and all thy posterity shall fall into necessity of death, from ever
living; Morte morieris, thou and all thy posterity shall be sub-
ject to death.” Here came in death and hell; sin was their mo-
ther; therefore they must have such an image as their mother
sin would give them.
An irksome thing and an horrible image, must it needs be
that is brought in by such a thing so hated of God; yea, this
face of death and hell is so terrible, that such as have been
wicked men, had rather be hanged than abide it. As Achi-
tophel, that traitor to David, like an ambitious wretch, thought
to have come to higher promotion; and therefore conspired with
Absalom against his master David. He, when he saw his
counsel took no place, goes and hangs himself, in contempla-
tion of this evil-favoured face of death. Judas also, when he
came with ambushments to take his master Christ, in beholding
this horrible face, hanged himself. Yea the elect people of
God, the faithful, having the beholding of his face, (though God
hath always preserved them, süch a good God he is to them
that believe in him, that “he will not suffer them to be tempted
above that that they are able to bear;”) yet for all that, there is
nothing that they complain more sore than of this horror of
death. Go to Job, what saith he Pereat dies in quo natus
sum, suspendium elegit anima mea, “Wo worth the day that
I was born in, my soul would be hanged,” saying in his pangs
almost he wist not what. This was when with the eye of his
conscience, and the inward man, he beheld the horror of death
and hell; not for any bodily pain he suffered; for when he had
boils, blotches, blains, and scabs, he suffered them patiently:
he could say then, Si boma suscept, de manu Domini, &c.,
“If we have received good things of God, why should we not
suffer likewise evil?” +
It was not for any such thing, that he was so vexed: but the
sight of this face of death and hell was offered to him so lively,
that he would have been out of this world. It was this evil-
200 S EVENTH SERMON PREACHED BEFORE
favoured face of death that so troubled him. King David also
said, in contemplation of this uglisome face, Laboravi in ge-
nitu meo, “I have been sore vexed with sighing and mourn-
ing, Turbatus est à furore oculus meus, Mine eye hath been
greatly troubled in my rage.” A strange thing; when he had
to fight with Goliath, that monstrous giant, who was able to
have eaten him, he could abide him, and was nothing afraid.
And now what a work? What exclamations makes he at the
sight of death P Jonas likewise was bold enough to bid the ship-
men cast him into the sea, he had not seen that face and visage:
but when he was in the whale's belly, and had there the behold-
ing of it, what terror and distress abode he Hezekiah when
he saw Sennacherib besieging his city on every side, most vio-
lently, was nothing afraid of the great host, and mighty army
that was like to destroy him out of hand, yet he was afraid of
death. When the prophet came unto him, and said: Dispone
domui tua morte morieris, et non vives, “Setthy housein order,
for thou shalt surely die, and not live,” (2 Kings xx.), it struck
him so to the heart that he fell a weeping. O Lord, whatan horror
was this? There be some writers that say, that Peter, James,
and John, were in this feeling at the same time; and that Peter,
when he said, Eri à me, Domine, quia memo peccatur sum.
“ Depart from me, O Lord, for I am a sinful man,” did taste
Some part of it: he was so astonished, he wist not what to say.
It was not long that they were in this anguish; some say lon-
ger, some shorter: but Christ was ready to comfort them, and
said to Peter, Ne timeas, “Be not afraid.” A friend of mine
told me of a certain woman, that was eighteen years together in
it. I knew a man myself, Bilney, little Bilney, that blessed,
martyr of God, what time he had borne his fagot, and was
come again to Cambridge, had such conflicts within himself,
beholding this image of death, that his friends were afraid to
let him be alone: they were fain to be with him day and night,
and comforted him as they could, but no comforts would serve.
As for the comfortable places of scripture, to bring them unto
him, it was as though a man would run him through the heart
with a sword: yet afterward, for all this, he was revived, and
took his death patiently, and died well against the tyrannical
see of Rome. Wo will be to that bishop, that had the exami-
nation of him, if he repented not.
KING EDWARD THE S1 XTH e 201
Here is a good lesson for you, my friends; if ever you
come in danger, in durance, in prison for God's quarrel, and
his sake (as he did for purgatory matters, and put to bear a
fagot for preaching the true word of God against pilgrimage,
and such like matters,) I will advise you first, and above all
things, to abjure all your friends, all your friendships, leave
not one unabjured: it is they that shall undo you, and not your
€lleſſlleS. .
It was his very friends that brought Bilney to it. By this
it may somewhat appear what our Saviour Christ suffered; he
doth not dissemble it himself, when he saith: “My soul is
heavy to death:” he was in so sore an agony, that there issued
out of him, as I shall entreat anon, drops of blood.
An irksome thing surely, which this fact and deed sheweth
us, what horrible pains he was in for our sakes. But you will
say, How can this be It were possible that I, and such other
as be great sinners, should suffer such affliction: but the Son
of God, our Saviour Christ, who never sinned, how can this
stand, that he should be thus handled ? He never deserved it.
Marry, I will tell you how ; we must consider our Saviour
Christ two ways, one way in his manhood, another in his
godhead. Some places of scripture must be referred to his
Deity, and some to his humanity. In his godhead he suffered
nothing, but now he made himself void of his Deity; as scrip-
ture saith, Cum esset in forma Dei, eſcinamivit Seipsum,
“Whereas he was in the form of God, he emptied himself of it,
he did hide it, and used himself as though he had not had it;”
he would not help himself with his godhead; “he humbled
himself with all obedience unto death, even to the death of
the cross:” this was in that he was man, he took upon him
our sins. Not the work of sin, I mean not so, not to do it, not
to commit it, but to purge it, to cleanse it, to bear the stipend
of it: and that way he was the great sinner of the world; he
bare all the sin of the world on his back; he would become
debtor for it.
Now to sustain and suffer the dolors of death, is not to sin :
but he came into this world with his passion to purge our sins.
Now this that he suffered in the garden is one of the bitterest
pieces of all his passion: this fear of death, was the bitterest
pain that ever he abode, due to sin which he never did, but
202. sEventh sERMon PREACHED BEFORE
became debtor for us. All this he suffered for us; this he did
to satisfy for our sins. . - - r
It is much like as if I owed another man twenty thousand
pounds, and should pay it out of hand, or else go to the
dungeon of Ludgate; and when I am going to prison, one of
my friends should come, and ask, Whither goeth this man
And after he had heard the matter, should say, Let me answer
for him, I will become surety for him. Yea, I will pay all for
him. -
Such a part played our Saviour Christ with us. If he had
not suffered this, I for my part should have suffered, according
to the gravity and quantity of my sins, damnation. For the
greater the sin is, the greater is the punishment in hell. He
suffered for you and me, in such a degree as is due to all the
sins of the whole world. It was as if you would imagine, that
one man had committed all the sins since Adam: you may be
sure, he should be punished with the same horror of death, in
such a sort as all men in the world should have suffered. •
Fain, and put case our Saviour Christ, had committed all
the sins of the world: all that I for my part have done, all that
you for your part have done, and that any man else hath done;
if he had done all this himself, his agony that he suffered should
have been no greater nor grievouser, than it was. This that
he suffered in the garden, was a portion I say of his passion,
and one of the bitterest parts of it. And this he suffered for
our sins, and not for any sins he committed himself: for all
we should have suffered, every man according to his own
deserts. -
This he did of his goodness, partly to purge and cleanse our
sins, partly because he would taste and feel our miseries, Quo.
possit sucéurere nobis, “That he should the rather help and
relieve us;” and partly he suffered to give us example to
behave ourselves as he did. He did not suffer, to discharge us
clean from death, to keep us clean from it, not to taste of it.
Nay, nay, you must not take it so. We shall have the behold-
ing of this uglisome face every one of us, we shall feel it our-
selves. * -
Yet our Saviour Christ did suffer, to the intent, to signify to
us, that death is overcomeable. We shall indeed overcome it,
if we repent, and acknowledge that our Saviour Jesu Christ
KING EDWARD THE SIXTH. 203
pacified with his pangs and pains the wrath of the Father;
having a love to walk in the ways of God; if we believe in
Jesu Christ, we shall overcome death: I say it shall not prevail
against us. - -
Wherefore, whensoever it chanceth thee, my friend, to have
the tasting of this death, that thou shalt be tempted with this
horror of death, what is to be done then P whensoever thou
feelest thy soul heavy to death, make haste and resort to this
garden: and with this faith thou shalt overcome this terror when
it cometh.
Oh, it was a grievous thing that Christ suffered here. Oh,
the greatness of this dolor that he suffered in the garden,
partly to make amends for our sins, and partly to deliver
us from death; not so that we should not die bodily, but
z
that this death should be a way to a better life, and to de-
stroy and overcome hell. Our Saviour Christ had a garden,
but he had little pleasure in it. You have many goodly gar-
dens, I would you would in the midst of them consider what
agony our Saviour Christ suffered in his garden. A goodly
meditation to have in your gardens. It shall occasion you
to delight no farther in vanities, but to remember what he
suffered for you. It may draw you from sin: It is a good
monument, a good sign, a good monition, to consider how he
behaved himself in this garden.
Well; he saith to his disciples, “Sit here and pray with
me.” He went a little way off, as it were a stone's cast from
them, and falleth to his prayer, and saith, Pater, si possibile
est, transeat à me calia iste, “Father, if it be possible, away
with this bitter cup, this outrageous pain.” Yet after he
corrects himself, and says, “ Veruntamen non sicut ego volo,
sed sicut tu vis. “Not my will, but thy will be done, O
Father.” Here is a good meditation for Christian men, at all
times, and not only upon Good-Friday: Let Good-Friday be
every day to a christian man, to know to use his passion to
that end and purpose; not only to read the story, but to take
the fruit of it. -
Some men, if they had been in this agony, would have run
themselves through with their swords, as Saul did; some
would have hanged themselves, as Achitophel did. Let us not
follow these men, they be no examples for us; but let us follow
204 S EVENTH SERMON PREACHED BEFORE
Christ, which in his agony resorted to his Father with his
prayer: This must be our pattern to work by.
Here I might dilate the matter as touching praying to Saints.
Here we may learn not to pray to saints. Christ bids us, Ora
patrem qui est in calis, “Pray to thy Father that is in
heaven,” to the Creator, and not to any creature. And there-
fore away with these avowries: Let God alone be our avowry";
what have we to do to run hither or thither, but only to the
Father of heaven 7 I will not tarry to speak of this matter.
Our Saviour Christ set his disciples in order, and com-
manded them to watch and pray, saying, Vigilate et orate,
“Watch and pray:” whereto should they watch and pray P
he saith by and by, Ne intretis in tentationem, “That ye en-
ter not into temptation.” He bids them not pray that they be
not tempted; for that is as much as to say, to pray that we
should be out of this world. There is no man in this world
without temptation. In the time of prosperity, we are tempted
to wantonness, pleasures, and all lightness; in time of adver-
sity, to despair in God's goodness. Temptation never ceases.
There is a difference between being tempted, and entering into
temptation. He bids therefore not to pray that they be not
tempted, but that they “enter not into temptation.” To be
tempted is no evil thing. For what is it no more than when
the flesh, the devil and the world, doth solicit and move us
against God. *. .
To give place to these suggestions, and to yield ourselves,
and suffer us to be overcome of them, this is to enter into temp-
tation. Our Saviour Christ knew that they should be griev-
ously tempted, and therefore he gave them warning, that they
should not give place to temptation, nor despair at his death:
And if they chanced to forsake him, or to run away, in case
they tripped or swerved, yet to come again.
But our Saviour Christ did not only command his disciples
to pray, but fell down upon his knees flat upon the ground,
and prayed himself, saying, Pater, si fier potest, transeat à
me calia iste, “Father, deliver me of this pang and pain that
I am in, this outrageous pain.” This word, Father, came even
from the bowels of his heart, when he made his moan; as who
# An old term in law French for a pleader or advocate.
KING EDw ARD THE SIXTH. 205
should say, Father, rid me; I am in such pain that I can be
in no greater | Thou art my Father, I am thy Son. Can the
father forsake his son in such anguish 7 Thus he made his
moan. Father, take away this horror of death from me, rid
me of this pain, suffer me not to be taken when Judas comes,
suffer me not to be hanged on the cross, suffer not my hands to
be pierced with nails, nor my heart with the sharp spear. A
wonderful thing, that he should so oft tell his disciples of it be-
fore, and now, when he cometh to the point, to desire to be rid
of it, as though he would have been disobedient to the will of
his Father.
Afore he said, he came to suffer, and now he says, away
with this cup. Who would have thought that ever this gear
should have come out of Christ's mouth P What a case is this 2
What should a man say 2 You must understand, that Christ
took upon him our infirmities, of the which this was one, to be
sorry at death. Among the stipends of sin, this was one, to
tremble at the cross : this is a punishment for our sin.
It goeth otherways with us, than with Christ: if we were in
like case, and in like agony, almost we would curse God, or
rather wish that there were no God. This that he said was not
of that sort, it was referring the matter to the will of his Fa-
ther: but we seek by all means, beit right, be it wrong, of our
own nature to be rid out of pain; he desired it conditionally,
as it might stand with his Father's will, adding a veruntamen,
“ nevertheless,” to it; so his request was to shew the infirmity
of man. Here is now an example what we shall do when we
are in like case. He never deserved it, we have. He had a
veruntamen, a notwithstanding: let us have so to, we must
have a “nevertheless, thy will be done, and not mine.” Give
me grace to be content, to submit my will unto thine. His
fact teacheth us what to do. This is our surgery, our physic,
when we be in agony; and reckon upon it, friends, we shall
come to it, we shall feel it at one time or another.
What doth he now P what came to pass now, when he had
heard no voice, his Father was dumb P. He resorts to his
friends, seeking some comfort at their hands; seeing he had
none at his Father's hand, he cometh to his disciples, and
finds them asleep: he spake unto Peter, and said, Ah Peter,
art thou asleep? Peter before had bragged stoutly, as though
206 SEVENTH SERMON PREACHED BEFORI,
he would have killed: God have mercy upon his soul, and
now, when he should have comforted Christ, he was asleep;
not once buff nor baff to him; not a word. He was fain to say
to his disciples, Vigilate et orate, “Watch and pray; the
spirit is ready, but the flesh is weak;” he had never a word of
them again. They might at the least have said, “O Sir, re-
member yourself; are you not Christ P came not you into
this world, to redeem sin? Be of good cheer, be of good
comfort; this sorrow will not help you, comfort yourself
by your own preaching: you have said, Oportet filium ho-
minis pati, “It behoveth the son of man to suffer.” You
have not deserved any thing, it is not your fault.” Indeed if
they had done this with him, they had played a friendly part
with him; but they gave him not so much as one comfortable
word. We run to our friends in our distresses and agonies, as
though we had all our trust and confidence in them. He did
not so; he resorted to them, but trusted not in them: we will
run to our friends, and come no more to God; he returned
again. What? shall we not resort to our friends in time of need?
and trow ye, we shall not find them asleep? Yes, I warrant
you; and when we need their help most, we shall not have it.
But what shall we do, when we shall find lack in them P we
will cry out upon them, upbraid them, chide, brawl, fume,
chafe, and backbite them. But Christ did not so, he excused
his friends, saying, “Vigilate et orate; spiritus quidem promp-
tus est, caro autem infirma, “Oh ſ” quoth he, “Watch and
pray: I see well the spirit is ready, but the flesh is weak.”
What meaneth this P surely it is a comfortable place. For as
long as we live in this world, when we be at the best, we have
no more but Promptitudinem spiritus cum infirmitate carnis,
the readiness of the spirit with the infirmity of the flesh.” The
very saints of God said, Velle adest mihi, “My will is good,
but I am not able to perform it.” I have been with some, and
fain they would, fain they would; there was readiness of spirit,
but it would not be; it grieved them that they could not take
things as they should do. The flesh resisteth the work of the
Holy Ghost in our hearts, and lets it, lets it. We have to pray
ever to God. Oh prayer, prayer; that it might be used in
this realm, as it ought to be of all men, and specially of magis-
trates, of counsellors, of great rulers; to pray, to pray that it
KING EDWARD THE SIXTH. - 207
would please God to put godly policies in their hearts. Call
for assistance, * -
I have heard say, when that good queen” that is gone
had ordained in her house, daily prayer both before noon,
and after noon, the admiral gets him out of the way, like a
mole digging in the earth. He shall be Lot's wife to me as
long as I live. He was, I heard say, a covetous man, a
covetous man indeed: I would there were no morein England.
He was, I heard say, an ambitious man, I would there were no
more in England. He was, I heard say, a seditious man, a
contemner of common prayer, I would there were no more in
England: well he is gone. I would he had left none behind him.
Remember you, my Lords, that you pray in your houses to
the better mortification of your flesh. Remember God must be
honoured; I will you to pray, that God will continue his spirit
in you. I do not put you in comfort, that if ye have once the
spirit, ye cannot lose it. There be new spirits start up now of
late, that say after we have received the Spirit, we cannot sin.
I will make but one argument: Saint Paul had brought the
Galatians to the profession of the faith, and left them in that
state; they had received the Spirit once, but they sinned again,
as he testified of them himself: He saith, Currebatis bene; ye
were once in a right state; and again, Recipistis spiritum ec
operibus legis an ea justitia fidei ? Once they had the spirit
by faith, but false prophets came, (when he was gone from
them,) and they plucked them clean away from all that Paul
had planted them in; and then said Paul unto them, “Ostult:
Galati, quis vos fascinavit? “O foolish Galatians, who hath
bewitched you?” If this be true, we may lose the spirit that we
have once possessed. It is a fond thing: I will not tarry in it.
But now to the passion again.
Christ had been with his Father, and felt no help: he had
been with his friends, and had no comfort: he had prayed
twice, and was not heard; what did he now P Did he give
prayer over ? No, he goeth again to his Father, and saith the
same again; “Father, if it be possible, away with this cup.”
Here is an example for us, although we be not heard at the first
time, shall we give over our prayer? Nay, we must to it again?
we must be instant in prayer. He prayed thrice, and was not
heard; let us pray threescore times: folks are very dull now
* Catherine Par, who married the lord admiral Seymour,
208 seveNTH SERM on PREACHED BEFoRE
a-days in prayer, to come to sermons, to resort to common
prayer. You house-keepers, and especially great men, give
example of prayer in your houses. * -
Well; did his Father look upon him this second time? No, he
went to his friends again, thinking to find some comfort there,
but he finds them asleep again, more deep asleep than ever
they were; their eyes were heavy with sleep; there was no
comfort at all, they wist not what to say to him. A wonderful
thing, how he was tost from post to pillar, one while to his Fa-
ther, and was destitute at his hand; another while to his friends,
and found no comfort at them; his Father gave him looking
on, and suffered him to bite upon the bridle awhile.
Almighty God beheld this battle, that he might enjoy the
honour and glory; “that in his name all knees should bow,
Celestium, terrestrium et infernorum, in heaven, earth, and
hell.” This, that the Father would not hear his own Son, was
another punishment due to our sin. When we cry unto him,
he will not hear us. The prophet Jeremy saith, “Clamabant
ad me et ego non ea'audiam eos, “They shall cry unto me, and I
will not hear them.” These be Jeremy's words, here he threat-
eneth to punish sin, with not hearing their prayers: the prophet
saith, “They have not had the fear of God before their eyes,
nor have not regarded discipline and correction.” I never saw
surely so little discipline as is now a-days: Men will be mas-
ters, they will be masters and no disciples.
Alas, where is this discipline now in England 2 The people
regard no discipline; they be without all order. Where they
should give place, they will not stir one inch: yea, where ma-
gistrates should determine matters, they will break into the
place before they come, and at their coming not move a whit
for them. Is this discipline P Is this good order 2 If a man
say any thing unto them, they regard it not. They that be
called to answer, will not answer directly, but scoff the matter
out. Men, the more they know, the worse they be; it is truly
said, scientia inflat, “knowledge maketh us proud, and causeth
us to forget all, and set away discipline.” Surely in popery
they had a reverence, but now we have none at all. I never
saw the like. This same lack of the fear of God and discipline
in us, was one of the causes that the Father would not hear his
Son. This pain suffered our Saviour Christ for us, who never
deserved it. Oh what it was that he suffered in this garden, till
KING EDWARD THE SIXTH. 209
Judas came ! The dolors, the terrors, the sorrows that he suf-
fered be unspeakable. He suffered, partly, to make amends for
our sins, and partly to give us example, what we should do in like
case. What comes of this gear in the end ? Well, now he
prayeth again, he resorteth to his Father again. Angore cor-
peptus prolicius orabat, He was in sorer pains, in more anguish
than ever he was; and therefore he prayeth longer, more ar-
dently, more fervently, more vehemently, than ever he did be-
fore. Oh Lord, what a wonderful thing is this; this horror of
death is worse than death itself, and is more irksome. He
prayeth now the third time. He did it so instantly, so fervently,
that it brought out a bloody sweat, and in such plenty, that it
dropped down even to the ground. There issued out of his
precious body drops of blood. What a pain was he in, when
these bloody drops fell so abundantly from him Yet for all
that, how unthankful do we shew ourselves toward him that
died, only for our sakes, and for the remedy of our sins. Oh
what blasphemy do we commit day by day; what little regard
have we to his blessed passion, thus to swear by God's blood, by
Christ's passion 1 We have nothing in our pastime, but God's
blood, God’s wounds. We continually blaspheme his passion, in
hawking, hunting, dicing, and carding. Who would think he
should have such enemies among those that profess his name?
What became of his blood that fell down, trow ye 2 was the
blood of Hales* of it? wo worth it. What ado was there to
bring this out of the king's head. This great abomination, of
the blood of Hales, could not be taken a great while out of his
mind. - -
You that be of the court, and especially, ye sworn chaplains,
* At Hales, in Gloucestershire, was a famous relic pretended to be the blood
of our Saviour brought from Jerusalem. If any man was in mortal sin, and had
not received absolution, he could not see the precious deposit; which, other-
wise, to any pious person, was visible enough. To prepare therefore, for a sight
of the miracle, it was customary to confess to a priest, and make a suitable
offering at the altar, before the relic was shewn. The blood was kept in a
crystal vessel, very thick on one side, but thin and transparent on the other. If a
wealthy person appeared, the monks turned the thick side, where the eye could
discern nothing; which was done to open his heart and his pocket; and when he
had bought as many masses, or made as many offerings as they thought fit, they
turned the thin side, and the blood became visible. William Thomas, clerk
of the council to Edward the Sixth, says that this blood was nothing more
than that of a duck, renewed every week.-Collier, vol. ii. p. 149.
Wol, I. P
210 SEVENTH SERMON PREACHED BEFORE
beware of alesson that a great man taught meat my first coming
to the court; he told me for good-will; he thought it well. He
said to me, you must beware howsoever ye do, that ye contrary
not the king; let him have his sayings, follow him, go with him.
Marry, out upon this counsel; shall I say as he says? Say
your conscience, or else what a worm shall ye feel gnawing,
what a remorse of conscience shall ye have, when ye remember
how ye have slacked your duty P It is a good wise verse, Gutta
cavat lapidem, non vi Sed Sape cadendo, “The drop of rain
maketh a hole in the stone, not by violence, but by oft falling.”
Likewise a prince must be turned, not violently, but he must be
won by a little and a little. He must have his duty told him ;
but it mrust be done with humbleness, with request of pardon;
or else it were a dangerous thing. Unpreaching prelates have
been the cause, that the blood of Hales did so long blind the
king. Wo worth that such an abominable thing should be in a
christian realm; but thanks be to God, it was partly redressed
in the king's days, that dead is, and much more now. God
grant good-will and power to go forward, if there be any such
abomination behind, that it may be utterly rooted up.
O how happy are we, that it hath pleased Almighty God to
vouchsafe that his Son should sweat blood for the redeeming of
our sins! and again, how unhappy are we, if we will not take
it thankfully, that were redeemed so painfully Alas, what hard
hearts have we Our Saviour Christ never sinned, and yet
sweat he blood for our sins. We will not once water our eyes
with a few tears. What an horrible thing is sin; that no
other thing would remedy and pay the ransom for it, but only
the blood of our Saviour Christ. There was nothing to pacify
the Father's wrath against man, but such an agony as he suf-
fered: all the passion of all the martyrs that ever were, all the
sacrifices of patriarchs that ever were, all the good works that
ever were done, were not able to remedy our sin, to make satis-
faction for our sins, nor any thing besides, but this extreme pas-
Sion, and blood-shedding of our most merciful Saviour Christ.
But to draw toward an end, what became of this threefold
prayer At the length, it pleased God to hear his Son's
prayer; and sent him an angel to corroborate, to strengthen,
to comfort him. Christ needed no angel's help, if he had listed
to ease himself with his deity. He was the Son of God, what
KING EDwARD THE SIXTH. . 211
then? Forsomuch as he was man, he received comfort at the
angel's hand; as it accords to our infirmity. His obedience, his
continuance, and suffering, so pleased the Father of heaven,
that for his Son's sake, be he never so great a sinner, leaving his
sin, and repenting for the same, he will owe him such favour,
as though he had never committed any sin.
The Father of heaven will not suffer him to be tempted with
this great horror of death and hell, to the uttermost, and above
that he is able to bear. Look for it, my friends, by him and
through him, we shall be able to overcome it: let us do as our
Saviour Christ did, and we shall have help from above, we
shall have angels' help; if we trust in him, heaven and earth
shall give up, rather than we shall lack help. He saith he is
Adjutor in necessitatibus, “an helper in time of need.”
When the angel had comforted him, and when this horror of
death was gone, he was so strong, that he offered himself to
Judas; and said, I am he. To make an end. I pray you take
pains, it is a day of penance, as we use to say, give me leave to
make you weary this day. The Jews had him to Caiaphas
and Annas, and there they whipped him, and beat him: They
set a crown of sharp thorns upon his head, and nailed him to a
tree: Yet all this was not so bitter, as this horror of death, and
this agony that he suffered in the garden, in such a degree as is
due to all the sins of the world, and not to one man's sins. Well,
this passion is our remedy ; it is the satisfaction for our sins.
His soul descended to hell for a time. Here is much ado;
these new upstarting spirits say, Christ never descended into
hell, neither body nor soul. In scorn they will ask, Was he
there? what did he there P What if we cannot tell what he did
there? The creed goeth no further, but saith, he descended
thither; what is that to us, if we cannot tell, seeing we were
taught no further P Paul was taken up into the third heaven;
ask likewise what he saw when he was carried thither ? You
shall not find in scripture, what he saw or what he did there;
shall we not therefore believe that he was there 2 These arro-
gant spirits, spirits of vain-glory, because they know not by any
express scripture the order of his doings in hell, they will not
believe that ever he descended into hell. Indeed this article
hath not so full scripture, so many places and testimonies of
Scriptures as others have; yet it hath enough, it hath two or
º, P 2
212 SEVENTH SERMon PREACHED BEFORE
three texts: and if it had but one, one text of scripture is of
as good and lawful authority as a thousand, and of as certain
truth. It is not to be weighed by the multitude of texts.
I believe as certainly and verily that this realm of England
hath as good authority to hear God’s word, as any nation in all
the world: it may be gathered by two texts, one of them is
this; Ite in universum mundum, et predicate evangelium omni
creatura, “Go into the whole world, and preach the gospel to
all creatures.” Again, Deus vult omnes hominis salvos fieri,
“God will have all men to be saved;” he excepts not the
Englishmen here, nor yet expressly nameth them; and yet I
am as sure that this realm of England, by this gathering, is
allowed to hear God's word, as though Christ had said a thou-
sand times, Go preach to Englishmen: I will that English-
men be saved.
Because this article of his descending into hell, cannot be
gathered so directly, so necessarily, so formally, they utterly
deny it.
This article hath scriptures two or three, enough for quiet
minds; as for curious brains, nothing can content them. This,
the devil's stirring up of such spirits of sedition, is an evident
argument, that the light is come forth ; for his word is abroad
when the devil rusheth, when he roareth, when he stirreth up
such busy spirits to slander it. My intent is not to entreat of
this matter at this time. I trust the people will not be carried
away with these new arrogant spirits. I doubt not, but good
preachers will labour against them. -
But now I will say a word, and herein I protest first of all,
not arrogantly to determine, and define it; I will contend with
no man for it; I will not have it to be prejudice to any body,
but I offer it unto you to consider and weigh it. There
be some great clerks that take my part; and I perceive
not what evil can come of it, in saying, that our Saviour
Christ did not only in soul descend into hell, but also that he
suffered in hell such pains as the damned spirits did.suffer
there. Surely, I believe verily, for my part, that he suffered
the pains of hell proportionably, as it corresponds and answers
to the whole sin of the world. He would not suffer only bo-
dily in the garden, and upon the cross, but also in his soul
when it was from the body; which was a pain due for our sin.
KING EDWARD THE SIXTH. 213
Some write so, and I can believe it, that he suffered in the very
place, though I cannot tell what it is, call it what ye will, even
in the scalding-house, in the irksomeness of the place, in the
presence of the place, such pain as our capacity cannot attain
unto; it is somewhat declared unto us, when we utter it by
these effects, “by fire, by gnashing of teeth, by the worm that
gnaweth on the conscience.” Whatsoever the pain is, it is a
great pain that he suffered for us.
I see no inconvenience to say, that Christ suffered in soul in
hell. I singularly commend the exceeding great charity of
Christ, that for our sakes would suffer in hell in his soul. It
sets out the unspeakable hatred that God hath to sin. I per-
ceive not that it doth derogate any thing from the dignity of
Christ's death; as in the garden, when he suffered, it derogates
nothing from that he suffered on the cross. Scripture speaketh
on this fashion; Qui credit in me, habet vitam atternam,
“He that believeth in me, hath life everlasting.” Here he
sets forth faith as the cause of our justification; in other places,
as high commendation is given to works; and yet, are the
works any derogation from that dignity of faith ? No. And
again, scripture saith, Traditus est propter peccata nostra et
evuscitatus propter justificationem, &c., “ Christ, died for
our sins, and rose again for our justification.” It attributeth
here our justification to his resurrection; and doth this dero-
gate any thing from his death? Not a whit. It is whole
Christ. What with his nativity, what with his circumcision,
what with his incarnation and the whole process of his life, with
his preaching, what with his ascending, descending, what with
his death, it is all Christ that worketh our salvation. He
sitteth on the right hand of the Father, and all for us.
All this is the work of our salvation. I would be as loth to
derogate any thing from Christ's death, as the best of you all.
How inestimably are we bound to him # What thanks ought
we to give him for it? We must have this continually in re-
membrance, Propter te morti tradimur tota die, “For thee
we are in dying continually.”
The life of a christian man is nothing but a readiness to die,
and a remembrance of death. If this that I have spoken of
Christ's suffering in the garden, and in hell, derogate any
thing from Christ's death and passion, away with it, believe
214 SEVENTH SERMon PREACHED BEFORE
me not in this ; if it do not, it commends and sets forth very
well unto us the perfection of the satisfaction that Christ made
for us, and the work of redemption, not only before witness in
this world, but in hell, in that irksome place; where, whether
he suffered or wrestled with the spirits, or comforted Abraham,
Isaac, and Jacob, I will not desire to know. If ye like not
that which I have spoken of his suffering, let it go, I will not
strive in it; I will be prejudice to no body, weigh it as ye list;
I do but offer it you to consider. It is like, his soul did some-
what the three days that his body lay in the grave. To say, he
suffered in hell for us, derogates nothing from his death. For
all things that Christ did before his suffering on the cross, and
after, do work our salvation. If he had not been incarnate, he
had not died; he was beneficial to us with all things he did.
Christian people should have his suffering for them in remem-
brance. Let your gardens monish you, your pleasant gardens,
what Christ suffered for you in the garden; and what commo-
dity you have by his suffering. It is his will ye should so do;
he would be had in remembrance. .
Mix your pleasures with the remembrance of his bitter pas-
sion. The whole passion is satisfaction for our sins; and not
the bare death, considering it so makedly by itself. The man-
ner of speaking of scripture, is to be considered. It attributeth
our salvation now to one thing, now to another that Christ did:
where indeed it pertained to all. Our Saviour Christ hath
left behind him a remembrance of his passion, the blessed com-
munion, the celebration of the Lord's Supper; alack, it hath
been long abused, as the sacrifices were before in the old law.
The patriarchs used sacrifice, in the faith of the seed of the wo-
man, which should break the serpent's head. The patriarchs
sacrificed on hope, and afterward the work was esteemed.
There come other after, and they consider not the faith of
Abraham and the patriarchs, but do their sacrifice according
to their own imagination; even so came it to pass with our
blessed communion. In the primitive church, in places when
their friends were dead, they used to come together to the holy
communion. What? to remedy them that were dead? No,
no, a straw ; it was instituted for no such purpose. But then
they would call to remembrance God's goodness, and his pas-
sion that he suffered for us, wherein they comforted much their
faith,
KING EDWARD THE SIXTH. 215
Others came afterward, and set up all these kinds of massing,
all these kinds of iniquity. What an abomination is it! the
foulest that ever was, to attribute to man's work our salvation.
God be thanked that we have this blessed communion set forth
so now, that we may comfort, increase, and fortify our faith at
that blessed celebration. If he be guilty of the body of Christ,
that takes it unworthily; he fetcheth great comfort at it, that
eatsit worthily: He doth eat it worthily, that doth eat it in faith.
In faith P in what faith ? Not long ago a great man said in an
audience, “They babble much of faith, I will go lie with my
whore all night, and have as good a faith as the best of them
all.” I think he never knew other, but the whoremonger's faith.
It is no such faith that will serve. It is no bribing judge's,
or justice's faith, no rent-raiser's faith, no whorem nger's faith,
no lease-monger's faith, nor no seller of benefices's faith; but
the faith in the passion of our Saviour Christ. We must be-
lieve that our Saviour Christ hath taken us again to his fa-
vour, that he hath delivered us his own body and blood, to
plead with the devil, and by merit of his own passion, of
his own mere liberality. This is the faith, I tell you, that we
must come to the communion with, and not the whoremonger's
faith. Look where remission of sin is, there is acknowledging
of sin also. Faith is a noble duchess, she hath ever her gen-
tleman-usher going before her, the confessing of sins: she hath
a train after her, the fruits of good works, the walking in the
commandments of God. He that believeth will not be idle, he
will walk, he will do his business; have ever the gentleman-
usher with you. So if ye will try faith, remember this rule,
consider whether the train be waiting upon her. If you have
another faith than this, a whoremonger's faith, you are like to
go to the scalding-house, and there you shall have two dishes,
weeping and gnashing of teeth; much good do it you, you see
your fare. If ye will believe and acknowledge your sins, you
shall come to the blessed communion of the bitter passion of
Christ worthily, and so attain to everlasting life; to the
which the Father of heaven bring you and me. Amen.
THE .
LAST SERMON
PREACHED BEFORE KING EDWARD,
ANNO DOMINI, 1550,
LUKE xii. 15,
Videte et cavete ab avaritia.
Take heed and beware of covetousness.
TAKE heed and beware of covetousness:–Take heed and
beware of covetousness:—Take heed and beware of covetous-
ness. And what and if I should say nothing else, these three
or four hours (for I know it will be so long, in case I be not
commanded to the contrary) but these words, “Take heed
and beware of covetousness;” it would be thought a strange
sermon before a king, to say nothing else but Cavete ab ava-
Titia, “Beware of covetousness. And yet as strange as it is,
it would be like the sermon of Jonas, that he preached to the
Ninevites; as touching the shortness, and as touching the pau-
city or fewness of the words. For his sermon was, Ad huc'
quadraginta dies, et Nineve subvertitur, “There is yet
forty days to come, and Nineveh shall be destroyed.” Thus
he walked from street to street, and from place to place round
about the city, and said nothing else; but “There is yet forty
days, (quoth he,) and Nineveh shall be destroyed.” There is no
great odds nor difference, at the least-wise in the number of
words, no nor yet in the sense or meaning between these two
sermons; “There is, yet forty days, and Nineveh shall be
destroyed;” and these words that I have taken to speak of this
day: “Take heed, and beware of covetousness.” For Nine-
veh should be destroyed for sin, and of their sins covetousness
was one, and one of the greatest ; so that it is all one in effect,
And as they be like concerning the shortness, the paucity of
sERMon BEFoRE KING EDwARD. 217
words, the brevity of words, and also the meaning and purpose;
so I would they might be like in fruit and profit. For what came
of Jonah's sermon? what was the fruit of it? Ad pradicationem
Jona crediderunt Deo, “At the preaching of Jonas they believed
God.” Here was a great fruit, a great effect wrought. What
is that same; they believed God? They believed God's preacher,
God's officer, God's minister, Jonas, and were converted from
their sin. They believed that, (as the preacher said,) if they
did not repent and amend their life, the city should be destroyed
within forty days. ' This was a great fruit! for Jonas was but
one man, and he preached but one sermon, and it was but a
short sermon neither, as touching the number of words: and
yet he turned all the whole city great and small, rich and poor,
king and all. - -
We be many preachers here in England, and we preach
many long sermons, yet the people will not repent nor convert.
This was the fruit, the effect, and the good that his sermon did,
that all the whole city at his preaching converted, and amended
their evil living, and did penance in sack-cloth. And yet here
in this sermon of Jonas is no great curiousness, no great clerk-
liness, no great affectation of words, nor of painted eloquence;
it was none other but, Ad huc quadragºnta dies et Nineve
subvertitur, “Yet forty days, and Nineveh shall be de-
stroyed:” it was no more. This was no great curious sermon,
but this was a nipping sermon, a pinching sermon, a biting ser-
mon; it had a full bite, it was a nipping sermon, a rough ser-
mon, and a sharp biting sermon. Do you not here marvel that
these Ninevites cast not Jonas in prison, that they did not re-
vile him, and rebuke him f They did not revile him, nor rebuke
him; but God gave them grace to hear him, and to convert
and amend at his preaching. A strange matter, so noble a
city to give place to one man's sermon. Now England cannot
abide this gear, they cannot be content to hear God's minister,
and his threatening for their sin, though the sermon be never so
good, though it be never so true. It is, a naughty fellow, a
seditious fellow, he maketh trouble and rebellion in the realm;
he lacketh discretion. But the Ninevites rebuked not Jonas
that he lacked discretion, or that he spake out of time, that his
sermon was out of season made : But in England, if God’s
preacher, God's minister, be any thing quick, or do speak
218 LAST SERMON PREACHED BEFORE
sharply, then he is a foolish fellow, he is rash, he lacketh dis-
cretion. Now a days if they cannot reprove the doctrine that
is preached, then they will reprove the preacher, that he lacketh
due consideration of the times, and that he is of learning suf-
ficient, but he wanteth discretion.
“What a time is this, picked out to preach such things 1 he
should have a respect and a regard to the time, and to the state
of things, and of the commonweal.” It rejoiceth me sometimes,
when my friend cometh and telleth me that they find fault with
my discretion, for by likelihood, think I, the doctrine is true;
for if they could find fault with the doctrine, they would not
charge me with the lack of discretion, but they would charge
me with my doctrine, and not with the lack of discretion, or
with the inconveniency of the time. - -
I will now ask you a question; I pray you, when should
Jonas have preached against the covetousness of Nineveh, if
the covetous men should have appointed him his time? I know
that preachers ought to have a discretion in their preaching,
and that they ought to have a consideration and respect to the
place, and the time that he preacheth in ; as I myself will say
here that I would not say in the country for no good. But
what then 7 Sin must be rebuked, sin must be plainly spoken
against. And when should Jonas have preached against Ni-
neveh, if he should have forborn for the respect of the times,
or the place, or the state of things there? For what was Nine-
veh P A noble, a rich, and a wealthy city. What is London
to Nineveh 2 Like a village, as Islington, or such another, in
comparison of London. Such a city was Nineveh, it was
three days’ journey to go through every street of it, and to go
but from street to street. There were noblemen, rich men,
wealthy men, there were vicious men, and covetous men, and men
that gave themselves to all voluptuous living, and to worldliness
of getting riches. Was this a time well chosen and discreetly
taken of Jonas, to come and reprove them of their sin, to de-
clare unto them the threatenings of God, and to tell them of
their covetousness, and to say plainly unto them, that except
they repented and amended their evil living, they and their
city should be destroyed of God's hand within forty days?
And yet they heard Jonas and gave place to his preaching.
They heard the threatenings of God, and feared his stroke
KING EDWARD THE SIXTH. 219
and vengeance, and believed God, that is, they believed God's
preacher and minister, they believed that God would be
true of his word that he spake by the mouth of his prophet,
and thereupon did penance, to turn away the wrath of
God from them. Well, what shall we say P I will say this
and not spare; Christ saith, Nineveh shall arise against the
Jews at the last day, and bear witness against them; because
that they hearing God's threatening for sin, Ad praedicationem
Jona in cinere et sacco egerunt penitentiam, “They did pe-
nance at the preaching of Jonas in ashes and sackcloth,” (as
the text saith there :) and I say Nineveh shall arise against
England, thou England, Nineveh shall arise against England,
because it will not believe God, nor hear his preachers that cry
daily unto them, nor amend their lives, and especially their
covetousness. Covetousness is as great a sin now as it was
then; and it is the same sin now it was then. And he will as
sure strike for sin now, as he did then. But ah, good God,
that would give them a time of repentance, after his threatening.
First, to see whether they would amend or not, or he would
destroy them. For even from the beginning of the world they
fell to sin. The first age from Adam, which was about two
thousand years, they fell ever to sin, and they had preachers,
Noah, and Enoch, and other holy fathers. And in that time a
great multiplication was that grew in two thousand years; for
that scripture saith, “The sons of God saw the daughters
of men that they were fair, and they took them wives from
among all that they had chosen.” This is a long matter to
speak of all. But what meaneth this, the sons of God saw the
daughters of men? who were these sons of God?
The sons of God were those that came of the good men, of
the good preachers, of the holy fathers, that were God's men;
as they that came of Seth and Enoch, that were good men, and
of others. For our grandmother Eve, when Cain had killed
Abel, and when she had another son by Adam, who was called
Seth, what did she she gave thanks to God for him, and ac-
knowledged that God it was which had given him unto her;
for she said, Dedit mihi Deus semen pro Abel quem occidet
Cain, “God (said she) hath given me another seed instead of
Abel whom Cain slew,”
Here is a long matter to talk on. Some will say, was this a
220 LAST SERMON PREACH ED BEFORE
natural mother, was this naturally done, to publish the sin of
her own son 2 What needed she to speak of that matter, or to
make any rehearsal of that matter, to open the sin of her son ?
What needed she this to do? Yes, she was now a good wo-
man; when she believed the serpent, she was not good. But
now she had repented that deed, and had taken hold of the
promise of God, that there should come of her a seed, that
should tread down and destroy the head of the serpent. She
had now taken hold of this promise, and was a good woman,
and a godly woman; she opened the fault of her son, and hid
it not. Here could I say somewhat to them, if I would, that
spake so much against me for my preaching here the last year.
But to return to Eve, and declare that by the sons of God are
to be understood those that came of good men, as of Seth and
JEnoch, and the same good part of generation. -
And the daughters of men are to be understood of them that
came of Cain and of his seed; and therefore our grandmother
Eve bad beware of marrying with Cain's seed, for fear of falling
from God to wickedness thereby.
And here I would say a thing to your majesty: I shall speak,
it of good will to your highness; I would I were able to do
your Grace good service in any thing, ye should be sure to
have it. But I will say this, for God's love beware where you
marry; chuse your wife in a faithful stock, Beware of this
worldly policy, marry in God; marry not for the great respect
of alliance, for thereof cometh all these evils of breaking of
wedlock, which is among princes and noblemen. And here I
would be a suitor unto your majesty, for I come now rather to
be a suitor and a petitioner, then a preacher; for I come now
to take my leave, and to take my ultimum vale, at leastwise in
this place; for I have not long to live, so that I think I shall
never come here into this place again; and therefore I will ask
a petition of your highness. For the love of God, take an order
for marriages here in England. For here is marriage for plea-
sure and voluptuousness, and for goods; and so that they may
join land to land, and possessions to possessions, they care for
no more here in England. And that is the cause of so much
adultery, and so much breach of wedlock in the noblemen, and
gentlemen, and so much divorcing. And it is not now in the
noblemen only, but it is come now to the inferior sort, Every
KING EDWARD THE SIXTH. 221
man, if he have but a small cause, will cast off his old wife, and
take a new, and will marry again at his pleasure; and there be
many that have so done. I would therefore wish that there
were a law provided in this behalf for adulterers, and that adul-
tery should be punished with death; and that might be a re-
medy for all this matter. There would not be then so much
adultery, whoredom, and lechery in England as there is: For
the love of God take heed to it, and see a remedy provided for
it. I would wish that adultery should be punished with death ;
and that the woman being an offender, if her husband would
be a suitor for her, she should be pardoned for the first time,
but not for the second time: and the man being an offender,
should be pardoned if his wife be a suitor for him the first time,
but not for the second time, if he offend twice.
If this law were made, there would not be so much adultery
nor lechery used in the realm as there is. Well, I trust once
yet, as old as I am, to see the day that lechery shall be pu-
nished: it was never more need, for there was never more
lechery used in England as there is at this day, and main-
tained. It is made but a laughing matter, and a trifle; and it
is a sad matter, and an earnest matter; for lechery is a great
sim: Sodom and Gomorrah was destroyed for it. And it was
one of the sins reigning in Nineveh, for which it should have
been destroyed. But think you that lechery was alone? No,
mo, covetousness was joined with it. Covetousness followeth
lechery, and commonly they go together. For why? they
that be given to voluptuousness, and to the vice of lechery,
must have wherewith to maintain it, and that must be gotten by
covetousness. For at the first when men fell to sin, and chiefly
to lechery, wherefore the world should be destroyed, the book
saith, “There were giants in the earth in those days: and
after that the sons of God had come to the daughters of men,
and there had engendered with them, the same became mighty
men of the world, and men of renown,” &c. This is covetous-
ness; for the book saith, Terra eral repleta iniquitate, “The
earth was replete with iniquity, for they oppressed the poor.”
They made them slaves, peasants, villains, and bond-men unto
them. These were giants so called of the property of giants,
for they oppress the weak, and take from them what they list
by force, violence, and oppression. They were giants of the
222 . LAST SERMON PREACHED BEFORE
property of giants, not that they were greater men of stature
and strength of body than other men were. For certain writers
speaking of this matter, say, that they were giants for their
cruelty and covetous oppression, and not in stature or pro-
cerity of body. For there is no reason why Seth's children
could beget on Cain's daughters greater men than others were
in stature of body. But they were giants in the property of
giants, for oppressing of others by force and violence: And this
was covetousness, wherewith God was so displeased, that he
repented that he had made men, and resolved utterly to destroy
the world; and so called to Noah, and told him of it. “And
I will not dispute the matter with them, saith God, from day
to day, and never the near; but if they will not amend within
an hundred and twenty years, I shall bring in an universal
flood over their ears, and destroy them all.” This was preached
by Noah to them ; and so that God of his goodness, patience,
and long-sufferance, gave them a time to repent and amend
after his threatenings, because they should see their evil doings,
and return to God. So they had an hundred and twenty years
to repent. This Noah was laughed to scorn; they, like dodi-
poles, laughed this godly father to scorn. -
Well, ye think little of the history; if ye will know the
meaning of it, it is a great shew what anger God hath to sin.
But how long time hast thou, England: thou England? I
cannot tell, for God hath not revealed it unto me; if he had,
so God help me I would tell you of it, I would not be afraid,
nor spare to tell it you, for the good-will I bear you; but I
cannot tell how long time ye have, for God hath not opened it
unto me. But I can tell you, that this lenity, this long for-
bearing and holding of his hand, provoketh us to repent and
amend. And I can tell, that whosoever contemneth this riches
and treasure of God's goodness, of his mercy, his patience and
long-suffering, shall have the more grievous condemnation.
This I can tell well enough; Paul telleth me this; and I can
tell that ye have time to repent as long as you live here in this
world, but after this life I can make no warrant of any further
time to repent. Therefore repent and amend while ye be here,
for when ye are gone hence, ye are past that. But how long
that shall be, whether to-morrow or the next day, or twenty
years, or how long, I cannot tell. But in the mean time ye
KING EDwARD THE sixth. 223
have many Jonasses to tell you of your faults, and to de-
clare unto you God's threatenings, except ye repent and
amend.
Therefore, to return to my matter, I say as I said at the be-
ginning, Videte et cavete, ab avaritia: videte, see it, first see
it, and then amend it. For I promise you great complaint
there is of it, and much crying out, and much preaching, but
none amendment that I see: But cavete ab a varitia, “Be-
ware of covetousness.” And why of covetousness? Quia ra-
dia est omnium malorum avaritia et cupiditas, “For covet-
ousness is the root of all evil, and of all mischief.” This saying
of Paul took me away from the gospel that is read in the church
this day, and it took me from the epistle, that I would preach
upon neither of them both at this time. I cannot tell what ailed
me, but to tell you my imperfection, when I was appointed
to preach here, I was new come out of a sickness, whereof I
looked to have died, and weak I was... Yet, nevertheless, when
I was appointed unto it, I took it upon me, howbeit I repented
afterward that I had so done. I was displeased with myself; I
was testy, as Jonas was, when he should go preach to the Ni-
nevites. Well, I looked on the gospel that is read this day,
but it liked me not; I looked on the epistle, tush, I could not
away with that neither. And yet I remember I had preached
upon this epistle once afore king Henry the Eighth; but now
I could not frame with it, nor it liked me not in no sauce.
Well, this saying of Paul came in my mind, and at last I con-
sidered and weighed the matter deeply, and then thought I
thus with myself; Is covetousness the root of all mischief and
of all evil? then have at the root, and down with all covetous-
ness. So this place of Paul brought me to this text of Luke,
“See and beware of covetousness.” Therefore, you preachers,
out with your swords and strike at the root; speak against
covetousness, and cry out upon it. Stand not ticking and
toying at the branches, nor at the boughs, for then there will
new boughs and branches spring again of them, but strike at
the root, and fear not these giants of England, these great men
and men of power, these men that are oppressors of the poor;
fear them not, but strike at the root of all evil, which is mis-
chievous covetousness. For covetousness is the cause of re-
bellion, I have forgotten my logic, but yet I can jumble at a
224 LAST SERMON PREACHIED BEFORE
syllogism, and make an argument of it, to prove it by. Covet-
ousness is the root of all evil: Rebellion is an evil, ergo covet-
ousness is the root of rebellion. And so it was indeed. Covet-
ousness was the cause of rebellion this last summer, and both
parties had covetousness, as well the gentlemen as the commons.
Both parties had covetousness, for both parties had an inordi-
nate desire to have that they had not, and that is covetousness,
an inordinate desire to have that, one hath not*.
The commons would have had from the gentlemen such
things as they desired. The gentlemen would none of it, and
so was there covetousness on both sides. The commons thought
they had a right to the things that they inordinately sought to
have. But what then P they must not come to it that way.
Now on the other side, the gentlemen had a desire to keep that
they had, and so they rebelled too against the king's command-
ment, and against such good order as he and his council would
have set in the realm. And thus both parties had covetous-
ness, and both parties did rebel. I heard say, that there were
godly ordinances devised for the redress of it. But the giants
would none of it in no sauce. I remember mine ownself, a
certain giant, a great man, who sat in commission about such
matters: And when the townsmen should bring in what had
been enclosed, he frowned and chafed, and so Hear looked,
and threatened the poor men, that they durst not ask their
right. - -
I read of late in an act of parliament: and this act made
mention of an act that was in king Henry's days, (the third I
trow it was ; yea, and such another business there was in king
* In the summer of 1549, there was a very serious insurrection in many parts
of England, but chiefly in Norfolk and Devonshire, occasioned by the conduct
of the nobility and gentry, who, being willing to make the most of the abbey
lands, enclosed a great deal of the waste ground. This, though a real improve-
ment of the country, produced loud complaints chiefly among the poor, who
lost the benefit of pasturage. To quiet the public mind, commissioners were
despatched into the country to examine the grievances; with instructions to
throw open the enclosures, and put things in their former style. These orders,
however, were not faithfully executed, and the consequence was, that the dis-
affection increased till it broke out into open rebellion. The Cornish and De-
vonshire rebels laid siege to Exeter, but were at last defeated and dispersed.
The Norfolk rebels, headed by Ket, a farmer, made themselves masters of Nor-
wich, and began to dictate terms to the government, till the earl of Warwick
gave them battle, routed them, and executed Ket, with his principal adhe-
rents.--Stow E's Annals. Holi NSHED's Chronicles,
KING EDwARD THE SIXTH. 225
|
Edward's time, the second also.) In this parliament that I
speak of, the gentlemen and the commons were at variance, as
they were now of late. And there the gentlemen that were
landlords, would needs have away much lands from their
tenants; and would needs have an act of parliament, that it
might be lawful for them to enclose and make several from
their tenants, and from the commons, such portions of their
lands as they thought good. Much ado there was about this
act; at last it was concluded and granted that they might so
do; provided alway, that they should leave sufficient to the
tenant. Well, it was well that they should leave sufficient
for them. But who should be the judge to limit what was
sufficient for them P Or who shall now judge what is suf-
ficient? Well, I for my part cannot tell what is suffi-
cient. But methought it was well that the tenants and poor
commons should have sufficient. For if they had sufficient,
thought I, they had cause to be quiet. And then fell I to make
this argument within myself: if at that time it were put in their
will and power that they might enclose, leaving to the tenant
that were sufficient for him; if they had it then in their power,
thought I, that they might this do, they would leave no more
than sufficient. If they left to the tenants and poor commons
no more in those days but sufficient; then if they had any more
taken from them since that time; then had they now not
sufficient.
They in Christ are equal with you. Peers of the realm must
needs be. The poorest ploughman is in Christ equal with the
greatest prince that is. Let them therefore have sufficient to
maintain them, and to find them their necessaries. A plough-
land must have sheep, yea, they must have sheep to dung their
ground for bearing of corn; for if they have no sheep to help
to fat the ground, they shall have but bare corn and thin.
They must have swine for their food, to make their veneries*
or bacon of; their bacon is their venison (for they shall now
have hangum tuum, if they get any other venison) so that
bacon is their necessary meat to feed on, which they may not
lack. They must have other cattle, as horses to draw their
plough, and for carriage of things to the markets, and kine for
* Veneries, from “ Venerie,” the old French word for game. The good
bishop appears to have been no friend to the game laws. -
Vol. I. - Q
226 LAST SERMON PREACHED BEFORE
their milk and cheese, which they must live upon and pay their
rentS. - - -
These cattle must have pasture, which pasture if they lack,
the rest must needs fail them. And pasture they cannot have
if the land be taken in, and enclosed from them. So, as I said,
there was in both parts rebellion. Therefore, for God's love,
restore their sufficient unto them, and search no more what is the
cause of rebellion. But see and “beware of covetousness,” for
covetousness is the cause of rebellion. Well now, if covetous-
ness be the cause of rebellion, then preaching against covetous-
ness is not the cause of rebellion. Some say, that the preaching
now-a-days is the cause of all sedition and rebellion; for since
this new preaching hath come in, there hath been much sedi-
tion; and therefore it must needs be that the preaching is the
cause of rebellion here in England. Forsooth, our preaching
is the cause of rebellion, much like as Christ was the cause
of the destruction of Jerusalem. For, saith Christ, Si mon
venisse et locutu fuissem eis, peccatum non haberent, &c.
“If I had not come, (saith Christ) and spoken to them they
should have no sin.” So we preachers have come and spoken
to you, we have drawn our swords of God’s word, and stricken
at the roots of all evil to have them cut down; and if ye will not
amend what can we do more ? And preaching is the cause of
sedition here in England, much like as Elias was the cause of
trouble in Israel, for he was a preacher there, and told the
people of all degrees their faults, and so they winced and kicked
at him, and accused him to Ahab the king, that he was a se-
ditious fellow, and a troublous preacher, and made much
uproar in the realm. So the king sent for him, and he was
brought to Ahab the king, who said unto him, “Art thou he that
troubleth all Israel f" And Elias answered, and said, “ Nay,
thou and thy father's house are they that trouble all Israel.”
Elias had preached God's word; he had plainly told the people
of their evil doings; he had shewed them God's threatenings.
(In God's behalf I speak, there is neither king, nor emperor, be
they never in so great estate, but they are subject to God's word,)
and therefore he was not afraid to say to Ahab :, “It is thou
and thy father's house, that causeth all the trouble in Israel.”
Was not this presumptuously spoken to a king P Was not this
a seditious fellow 2 was not this fellow's preaching a cause of all
the troublein Israel P Was he not worthy to be cast in bocardo
KING EDw ARD THE SIXTH. 227
or little ease ? No, but he had used God's sword, which is his
word, and done nothing else that was evil; but they could not
abide it: he never disobeyed Ahab's sword, which was the
regal power. But Ahab disobeyed his sword, which was the
word of God. And therefore by the punishment of God, much
trouble arose in the realm for the sins of Ahab and the
people. But God’s preacher, God's prophet, was not the cause
of the trouble. - -
Then is it not we preachers that trouble England. But here
is now an argument to prove the matter against the preachers.
Here was preaching against covetousness all the last year in
Lent, and the next summer followed rebellion; ergo, preaching
against covetousness was the cause of the rebellion. A goodly
argument.
Here now I remember an argument of Master More's*, which
hebringethin a book that he made against Bilney: and here by
the way I will tell you a merry toy. Master More was once sent
in commission into Kent, to help to try out, if it mightbe, what
was the cause of Goodwin sands, and the shelf that stopped up
Sandwich haven. Thither cometh Master More, and calleth
the country afore him, such as were thought to be men of ex-
perience, and men that could of likelihood best certify him of
that matter concerning the stopping of Sandwich haven. Among
others came in before him an old man, with a white head, and
one that was thought to be little less than an hundred years old.
When Master More saw this aged man, he thought it expedient
to hear him say his mind in this matter, for, being so old a man,
it was likely that he knew most of any man in that presence and
company. So Master More called this old aged man unto him,
and said, Father, (said he) tell me, if ye can, what is the
cause of this great arising of the sands and shelves here about
this haven, the which stop it up that no ships can arrive here?
Ye are the eldest man that I can espy in all this company, so that
if any man can tell any cause of it, ye of likelihood can say most
in it, or at leastwise more than any other man here assembled.
Yea, forsooth, good master, quoth this old man, for I am well
* Sir Thomas More, who was made lord chancellor by king Henry VIII., in
the year 1529; he resigned the seals in 1532, and was beheaded in the year 1535,
because he would not take the oath for acknowledging the king to be the header
of the English church and abolishing the supremacy of the pope.
*
|
Q 2
228 I, AST SERMON PREACHED BEFORE
nigh an hundred years old, and no man here in this company J.
any thing near unto mine age. Well then, quoth Master More,
how say you in this matter P What think ye to be the cause of
these shelves and flats that stop up Sandwich ha en? For-
sooth, Sir, quoth he, I am an old man; I think that Tenterton-
steeple is the cause of Goodwin sands. For I am an old man,
Sir, quoth he, and I may remember the building of Tenterton- -
steeple, and I may remember when there was no steeple at all
there. And before that Tenterton-steeple was in building,
there was no manner of speaking of any flats or sands that
stopped the haven, and therefore I think that Tenterton-steeple
is the cause of the destroying and decay of Sandwich haven.
And even so to my purpose, is preaching of God's word the
cause of rebellion, as Tenterton-steeple was cause Sandwich
haven is decayed. - w
And is not this a gay matter, that such should be taken for
great wise men, that will thus reason against the preacher of
God's word? But here I would take an occasion by the way of
a digression to speak somewhat to my sisters, the women, to do
them some good too, because I would do all folks good if I
could, before I take my ultimum vale, at leastwise here of this
place, for I think, I shall no more come here; for I think I
have not long to live; so that I judge I take my leave now of
the court for ever, and shall no more come in this place.
Ahab Aas a king, but Jezabel, Jezabel, she was the perilous
woman. She would rule her husband the king; she would
bear a stroke in all things, and she would order matters as
pleased her; and so will many women do, they will rule their
husbands, and do all things after their own minds. They do
therein against the order by God appointed them : they break
their injunction that God gave unto them. Yea, it is now come
to the lower sort, to mean men's wives, they will rule and ap-
parel themselves gorgeously, and some of them far above their
degrees, whether their husbands will or no. But they break
their injunction, and do therein contrary to God's ordinance.
God saith: Subdita eris sub potestate viri, “Thou shalt be
subject under the power of thy husband.” Thou shalt be sub-
ject; women are subjects; ye be subjects to your husbands.
At the first, the man and the woman were equal. But
after that she had given credit to the serpent, then she had

KING Edward THE sixth. 229
tº;
an injunction set upon her: Subdita eris sub potestate viri,
“Thou shalt be subject under the power of thy husband.”
And as for one part of her injunction she taketh; and she
taketh one part of her penance, because she cannot avoid it,
and that is, In dolore paries, “Thou shalt bring forth children
with pain and travail.” This part of their injunction they take,
and yet is the same so grievous, that Chrysostom saith, if it
were not for the ordinance of God, which cannot be made
frustrate by man, they would never come to it again for no
worldly good. But God hath provided herein. And as Christ
Saith in the gospel, Mulier cumparit tristitiam habet, &c.,
“The woman when she beareth a child hath sorrow, but after-
ward she remembereth not the pain, because there is a soul
brought forth into the world.”
But as it is a part of your penance, ye women, to travail in
bearing your children; so it is a part of your penance to be
subjects unto your husbands; ye are underlings, underlings,
and must be obedient. But this is now made a trifle and a
small matter ; and yet, it is a sad matter, a godly matter, a
ghostly matter, a matter of damnation and salvation. And
Paul Saith, that “a woman ought to have a power on her
head.” What is this, to have a power on her head Î It is a
manner of speaking of the scripture; and to have her power
on her head, is to have a sign and token of power, which is
by covering of her head, declaring that she hath a superior
above her, by whom she ought to be ruled and ordered: for
she is notimmediately under God, but mediately. For by their
injunction the husband is their head under God, and they
subjects unto their husbands. But this power that some of
them have, is disguised gear and strange fashions. They
must wear French hoods, and I cannot tell you, I, what to
call it. And when they make them ready, and come to the
covering of their head, they will call and say, Give me my
French hood, and give me my bonnet, or my cap, and so
forth. I would wish that the women would call the covering
of their heads by the terms of the scripture. As when she
would have her cap, I would she would say, Give me my
power. I would they would learn to speak as the Holy Ghost
speaketh, and call it by such a name as St. Paul doth. I
would they would (as they have much pranking), when they
230 LAST SERM on PREACHED BEFORE
put on their cap, I would they would have this meditation, I
am now putting on my power upon my head. If they had
this thought in their minds, they would not make so much
pricking up of themselves as they do nowadays, But now
here is a vengeance devil; we must have our power from
Turkey of Velvet, and gay it must be, far fetched, dear
bought; and when it cometh, it is a false sign. I had rather
have a true English sign, than a false sign from Turkey. It
is a false sign when it covereth not their heads as it should
do. For if they would keep it under the power as they ought
to do, there should not any such tussocks” nor tufts be seen
as there be; nor such laying out of the hair nor braiding to
have it open. I would marvel of it, how it should come to
be so abused, and so far out of order; saving that I know by
experience, that many will not be ruled by their husbands,
as they ought to be. I have been desired to exhort some, and
with some I could do little in that matter. - * * .
But there be now many Adams that will not displease their
wives, but will in this behalf let them have all their own minds,
and do as them listeth. And some others again there be now-
adays that will defend it, and say it may be suffered well
enough, because it is not expressed in Scripture, nor spoken
of by name. Though we have not express mention in scrip-
ture against such laying of the hair in tussocks and tufts, yet
we have in scripture express mention De tortis crânibus, of
wreathen hair, that is for the nonce forced to curl. But of
these tussocks that are laid out nowadays, there is no mention
made in scriptures, because they were not used in scripture
time. They were not yet come to be so far out of order, as to
lay out such tussocks and tufts. But I will tell thee, if thou
wilt needs lay it out, or if thou wilt needs shew thy hair, and
have it seen, go and poll thy head, or round it, as men do ;
for to what purpose is it to pull it out so, and to lay it out?
Some do it, say they, of a simplicity: some do it of a pride;
and some of other causes. But they do it because they will
be quarter-master with their husbands. Quarter-masters ?
Nay, half-masters: yea some of them will be whole masters,
and rule the roast as they list themselves.
# An old word for a braided lock of hair. Such locks the ladies of those
times wore finely adorned ; some hanging down before, and others behind, of
various lengths,
KING EDWARD THE SIXTH, 231.
But these defenders of it will not have it evil, because it is
not spoken of in scripture. But there be other things as evil
as this, which are not spoken of in scripture expressly, but
they are implied in scripture, as well as though they were ex-
pressly spoken of. For the Prophet Isaiah saith, Va quº
consurgit's mane ad comessandum, adebrietatem sectandam et
potando usque ad vesperam, ut vino estuetis. “Wo unto
you that arise early in the morning, and go to drinking until
night, that ye may swim in wine.”
This is the scripture against banqueting and drunkenness.
But now they banquet all night, and lie a-bed in the day-time
till noon, and the scripture speaketh nothing of that. But
what then P the devil hath his purpose this way, as well as the
other; he hath his purpose as well by revelling and keeping
ill rule all night, as by rising early in the morning and ban-
queting all day. So the devil hath his purpose both ways.
Ye noblemen, ye great men, I wot not what rule ye keep:
For God's sake hear the complaints and suits of the poor.
Many complain against you that ye lie a-bed till eight, or nine,
or ten of the clock. I cannot tell what revel ye have over
night, whether in banqueting, or dicing, or carding, or how
it is ; but in the morning, when poor suitors come to your
houses, ye cannot be spoken withal: they are kept sometimes
without your gates, or if they be let into the hall, or some
outer chamber, out cometh one or other, “Sir, ye cannot speak
with my lord yet, my lord is asleep, or he hath had business
of the king's all night,” &c. And thus poor suitors are driven
off from day to day, that they cannot speak with you in three, or
four days, yea, a whole month: what shall I say more? yea
a whole year sometimes, ere they can come to your speech, to
be heard of you. For God's love look better to it, speak with
poor men when they come to your houses, and despatch poor
suitors, as indeed some noblemen do, and would Christ that
all noblemen would so do. But some do.
I went one day myself betime in the morning to a great
man's house to speak with him, in business that I had of mine
own. And methought I was up betimes; but when I came
thither, the great man was gone forth about such affairs as
behoved him, ere I came. Well, yet, thought I, this is well,
I like this well: this man doth somewhat regard and consider
232 LAST SERMoN BEFoRE KING EDw ARD.
his office and duty. I came too late for mine own matter, and
lost my journey, and my early rising too: and yet I was glad ,
that I had been so beguiled. For God's love follow this ex-
ample, ye great men, and arise in the mornings, and be ready
for men to speak with them, and to despatch suitors that resort
unto you. But all these I bring to disprove them that defend
evil things, because they be not expressly spoken against in
the scripture. But what forceth that? when the devil hath
his purpose, and is served as well one way, as another way:
though it be not expressly spoken against in scripture, yet I
reckon it plainly enough implied in the scripture.
But now to come to my matter again: Videte et cavete ab
avaritia, “See and beware of covetousness:” And I shall
desire you to consider four things: Quis dicat, quid dicat,
cut dicat, et quare dicat: “Who speaketh it; what he
speaketh; to whom he speaketh; and wherefore he speaketh
it.” As here, Christ speaketh to a rich man against avarice:
And why against avarice P what shall be the end of all covetous
persons 2 Eternal damnation. “For the covetous persons,
(saith Paul), shall not possess, nor enter into the kingdom of
God.” Here therefore I shall desire you to pray, &c.
THE
SECOND SERMON
PREACHED BEFORE KING EDWARD
IN THE AFTERNoon of THE SAME DAY.
LUKE xii. 15.
Videte et cavete ab awaritia, &c.
See and beware of covetousness.
tº +
FIRST, who spake these words? Forsooth, Christ spake
them; if I had spoken them of myself, it had been little worth.
But Christ spake them, and upon a good occasion: The story
is, Duo litigabant interse .” There were two at strife between
themselves,” (Luke xii.) and by this it appeareth that Christ
spake them. Well, Christ spake these words at that time;
and now he speaketh them by his Preacher, whom ye ought
to believe; and so it is all one. But upon what occasion did
he speak it? There were two brethren at strife together for
lands, wealthy men, as it appeareth, and the rich fellow would
not tarry till Christ had ended his sermon, but interrupted it,
and would needs have his matter despatched by and by. He
was at Christ's sermon, but yet he would not defer his worldly
cause till Christ had made an end of his godly exhortation.
This was a thorny brother, he was a gospeller, he was a
carnal gospeller (as many be nowadays for a piece of an
abbey, or for a portion of chantrey lands), to get somewhat
by it, and to serve his commodity. He was a gospeller, one
of the new brethren, somewhat worse than a rank papist.
Howbeit, a rank papist nowadays shall sooner have promo-
tion than a true gospeller shall have, the more pity. But this
was a thorny gospeller, he heard Christ's preaching and fol-
lowed him for company, and heard his words; but he was
never the better for it; but the care of the world so choked
Jº
234 SERMon PREACHED IN THE AFTERNoon
the word of God in him, that he could not hear the sermon
to the end, but interrupted the sermon for his worldly matter
ere it were all done.
And what was Christ then doing 2 forsooth he was sowing
of good seed, but it fell upon stony ground, so that it could
not take any root in this fellow, to bring forth good fruit in
him. And let me tell you of the seed that Christ was then
sowing; bear with me awhile, and seeing that I come now to
take my ultimum vale of this place, hear me patiently, and
give me leave a little while, and let me take my leave honestly.
At the time when this fellow interrupted Christ's sermon,
he was preaching a long sermon to his disciples, and to the
people, being gathered together in a wonderful great multi-
tude, as appeareth in the twelfth chapter of St. Luke's gospel:
and there he first of all taught his disciples a good lesson,
saying, Cavete vobis a fermento Pharisa.orum: “Beware in
any wise (saith he) of the leaven of the Pharisees.” What is
this leaven of the Pharisees? Leaven is sometimes taken for
corrupt living, which infecteth others by the evil example
thereof, and against such corrupt living, God's preacher must
cry out earnestly, and never cease till it be rooted up. In the
city of Corinth one had married his step-mother, his father's
wife ; and he was a jolly fellow, a great rich man, an alder-
man of the city, and therefore they winked at, they would not
meddle in the matter, they had nothing to do with it; and he
was one of the head men, of such rule and authority, that they
durst not, many of them. -
But St. Paul hearing of the matter, writ unto them, and in
God’s behalf charged them to do away such abomination from
among them. St. Paul would not leave them till he had ex-
communicated the wicked doer of such abomination. If we
should now excommunicate all such wicked doers, there would
be much ado in England.
Ye that are magistrates shew favour for affection to such,
and will not suffer they may be rooted out or put to shame.
Oh he is such a man's servant, we may not do him any shame.
Oh he is a gentleman, &c. And so the thing is not now any
thing looked unto. Lechery is used throughout England,
and such lechery as is used in none other place of the world.
And yet it is made a matter of sport, a matter of nothing, a
BEF on E. KING EDWARD THE SIXTH. 235
laughing matter, and a trifle, not to be passed on, nor to be
reformed. * - t -
But beware, ye that are magistrates, their sin doth leaven
you all. Therefore for God's love beware of this leaven.
Well, I trust it will be one day amended. I look not to live
long, and yet I trust, as old as I am, to live so long as to see
lechery punished. I would wish that Moses's law were re-
stored for punishment of lechery, and that the offenders therein
might be punished according to the prescription of Moses's
law. And here I will make a suit to your Highness to restore
unto the church the discipline of Christ, in excommunicating
such as be notable offenders; nor never devise any other way.
For no man is able to devise a better way than God hath
done, which is excommunication to put them from the congre-
gation till they be confounded. Therefore restore Christ's
discipline for excommunication; and that shall be a means both
to pacify God's wrath and indignation against us, and also that
less abomination shall be used than in times past hath been,
and is at this day. I speak this of a conscience, and I mean
and move it of a good-will to your grace and your realm.
Bring into the Church of England open discipline of excom-
munication, that open sinners may be stricken withal. Some-
times leaven is taken for corrupt doctrine: and so it is here
taken in this place, when he saith, “Beware of the leaven of
the Pharisees.” For Christ intended to make his disciples
teachers of all the world, and therefore to beware of corrupt
doctrine. And that that he said to them, he saith also to us;
receive no corrupt doctrine, no mingle-mangle: yet there be
leaveners yet still, and mingle-manglers that have soured
Christ's doctrine with the leaven of the Pharisees. Yea, and
where there is any piece of leaven, they will maintain that one
piece, more than all the doctrine of Christ; and about that
purpose they occupy and bestow all their wits. This was the
first seed. -
The second seed was, Nihil Occultum, quod non revela-
bitur, “There is nothing privy or hidden that shall not be
revealed and opened :” it pertaineth all to one purpose; for
there he taught his disciples to beware of the leaven, which
was hypocrisy ; declaring unto them, that hypocrisy would
not be always hidden, but such as were not sincere should be
236 SERMon PREACHED IN THE AFTERNoon
known at the last day, and all that was taught should at length
be known. It hath also another meaning, for it is God's
proverb: “There is nothing so privy but it shall be opened,”
at leastwise in the great day of reckoning; in the dreadful
day of general account, in the day of revelation; then shall
be openly known whatsoever is done, be it never so privily
OIle. -
These fellows that have their fetches, and their far com-
passes to bring things to their purposes, work they never so
privily, never so covertly, yet at the last day, their doings
shall be openly revealed, usque ad satietatem visionis, saith
the Prophet Isaiah, till all the world shall see it, to their shame
and confusion that are the doers of it. As the prophet Jeremy
saith, Sicut confunditur fur qui deprehenditur, “Even as a
thief that is taken with the manner when he stealeth, so shall
sinners be openly confounded, and their evil doings opened.”
Yea, and though it be not known in this world, yet it shall be
known at the last day to their damnation. Indeed God hath
verified his proverb from time to time, “Nothing is so privy
the which shall not be revealed.” .
When Cain had killed his brother Abel, he thought he had
conveyed the matter so privily and so closely that it should
never have been known nor have come to light; but first, God
knew it well enough, and called unto him saying, “ Cain,
where is thy brother Abel P Tut, he thought he could have
beguiled God too; and therefore he answered, I cannot tell;
“what, quoth Cain, am I set to keep my brother ? I cannot
tell where he is.” But at last he was confounded, and his
murder brought to light; and now all the world readeth it in
the bible. Joseph's brethren had sold him away, they took his
motley coat and besprinkled it over and over with blood, they
thought all was cock-sure, they had conveyed the matter so
secretly, that they thought all the world could never have
espied it. And yet out it came to their great benefit. And
now it is known to us all as many as can read the bible.
David saw a fair woman wash her naked. Then he was
straightway ravished, he was clean gone by, and would needs
have her. He sent for her, yea he had gentlemen of his
chamber about him that went for her by and by and fetched
her,
BEFORE KING EDWARD THE SIXTH. 237
And here I have another suit to your Highness. When
you come to age, beware what persons ye have about you:
for if ye be set on pleasure, or disposed to wantonness, ye
shall have ministers enough to be furtherers and instruments
of it. But David, by his wisdom and policy, thought so to
have cloaked the matter, that it should never have been known.
He sent for her husband Uriah, and shewed him a fair counte-
nance, and looked merrily on him, and sent him forth to war,
that he might do his pleasure with Bathsheba afterward, and
he thought he had wrought wondrous privily. He thought all
the matter cock-sure. But the Prophet of God, Nathan, came
and laid his fault plain before his face, and who is now that
knoweth it not ? Elisha's servant, Gehazi, a bribing brother,
he came colourably to Naaman the Syrian: he feigned a tale
of his master Elisha, as all bribers will do, and told him that .
his master had need of this and that, and took of Naaman
certain things, and bribed it away to his own behoof secretly ;
and thought that it should never have come out, but Elisha
knew it well enough. The servant had his bribes that he
sought, he was yet stricken with the leprosy, and so openly
shamed. *
Think on this, ye that are bribers, when ye go so secretly
about such things, have this in your minds, when ye devise
..your secret fetches and conveyance, how Elisha's servant was
served, and to be openly known. For God’s proverb will be
true, “There is nothing hidden that will not be revealed.”
He that took the silver bason and ewer for a bribe, thinketh
that it will never come out, but he may now know that I know
it, and I know it not alone, there be more beside me that know
it. Oh briber and bribery, he was never a good man that will
so take bribes. Nor can I ever believe that he that is a briber
shall be a good justice. It will never be merry in England,
till we have the skins of such. For what needeth bribing where
men do their things uprightly ; as for men that are officers
and have a matter of charge in their hands P
But now I will play St. Paul, and translate the thing on my-
self. I will become the king's officer for awhile. I have to
lay out for the king twenty thousand pounds, or a great sum,
whatsoever it be : well, when I have laid it out, and do bring
in mine account, I must give three hundred marks to have my
238 sERMON PREACHED IN THE AFTERNO on
bills warranted. If I have done truly and uprightly, what
should need me to give a penny to have my bills warranted P
If I have done my office truly, and do bring in a true account,
wherefore should one groat be given 2 yea, one groat, for
warranting of my bills P Smell ye nothing in this? what needeth
any bribes giving, except the bills be false? No man giveth
bribes for warranting of his bills, except they be false bills.
Well, such practice hath been in England, but beware; it
will out one day: beware of God's proverb, “There is nothing
hidden that shall not be opened:” yea, even in this world, if
ye be not the children of damnation. And here now I speak
to you, my masters, minters, augmentationers, receivers, sur-
veyors, and auditors; I make a petition unto you: I beseech
you all be good to the king; he hath been good to you, there-
fore be good to him : yea, be good to your own souls. Ye are
known well enough what ye were afore ye came to your
offices, and what lands ye had then, and what ye have pur-
chased since, and what buildings ye make daily. Well, I pray
you so build, that the king's workmen may be paid. They
make their moan that they can get no money. The poor la-
bourers, gun-makers, powdermen, bow-makers, arrow-makers,
smiths, carpenters, soldiers, and other crafts, cry out for their
dues. They be unpaid some of them three or four months;
yea, some of them half a year: yea, some of them put up bills
this time twelve months for their money, and cannot be paid
yet. They cry out for their money, and, as the prophet saith,
Clamor operariorum ascendit ad aures meas, “The cry of the
workmen is come up to mine ears.” O, for God's love let the
workmen be paid, if there be money enough ; or else there
will whole showers of God's vengeance rain down upon your
heads. Therefore, ye minters, and ye augmentationers * serve
the king truly. So build ahd purchase that the king may have
money to pay his workmen. It seemeth evil-favouredly, that
ye should have enough wherewith to build superfluously, and
the king lack to pay his poor labourers. Well, yet I doubt
not but that there be some good officers. But I will not swear
for all.
* Certain officers belonging to a court set up by Henry the Eighth, for
the increase of his revenues by the suppression of monasteries, and religious
houses. It was called the Augmentation Court. It was dissolved by Queen
Mary.
BEFORE KING EDWAR.D THE SIXTH, 289
I have now preached three Lents. The first time I preached
restitution: “Restitution, quoth some, what should he preach
of restitution ? Let him preach of contrition, quoth they, and
let restitution alone; we can never make restitution.” Then,
say I, if thou wilt not make restitution, thou shalt go to the
devil for it. Now choose thee either restitution, or else endless
damnation. But now there be two manner of restitutions, se-
cret restitution, and open restitution; whether of both it be, so
that restitution be made, it is all good enough. At my first
preaching of restitution, one good man took remorse of con-
science, and acknowledged himself to me, that he had deceived
the king, and willing he was to make restitution: and so the
first Lent came to my hands twenty pounds to be restored to
the king's use. I was promised twenty pound more the same
Lent, but it could not be made, so that it came not. Well,
the next Lent came three hundred and twenty pounds more.
I received it myself, and paid it to the king's council. So I
was asked, what he was that thus made restitution ? But should
I have named him P Nay, they should as soon have this
wesant of mine. Well, now this Lent came one hundred and
fourscore pounds ten shillings, which I have paid and delivered
this present day to the king's council: And so this man hath
made a godly restitution. And so, quoth I to a certain no-
bleman that is one of the king's council, if every man that hath
beguiled the king should make restitution after this sort, it
would cough the king twenty thousand pounds, I think, quoth
I. Yea, that it would, quoth the other, a whole hundred
thousand pounds. Alack, alack; make restitution for God's
sake, make restitution; ye will cough in hell else, that all the
devils there will laugh at your coughing. There is no remedy,
but restitution open or secret, or else hell.
This that I have now told you of, was a secret restitution.
Some examples hath been of open restitution, and glad may he
be that God was so friendly unto him, to bring him unto it in
this world. I am not afraid to name him ; it was Master
Sherington, an honest gentleman, and one that God loveth.
He openly confessed that he had deceived the king, and he
made open festitution. Oh what an argument may he have
against the devil, when he shall move him to desperation. God
brought this out to his amendment. It is a token that he is a
240 SERMON PREACHED IN THE AFTERNOON
chosen man of God, and one of his elected. If he be of God,
he shall be brought to it, therefore for God's sake make resti-
tution, or else remember God's proverb; “There is nothing
so secret that shall not be revealed.” If you do either of these
two in this world, then are ye of God; if not, then for lack of
restitution, ye shall have eternal damnation. Ye may do it by
means, if you dare not do it yourselves; bring it to another,
and so make restitution. If ye be not of God's flock, it shall be
brought out to your shame, and damnation at the last day,
when all evil men's sins shall be laid open before us. Yet there
is one way, how all our sins may be hidden, which is repent and
amend; Recipiscentia, recipiscentia, repenting and amending
is a sure remedy, and a sure way to hide all, that it shall not
come out to our shame and confusion. - . .
Yet there was another seed that Christ was sowing in that
sermon of his; and this was the seed. I say to you, my
friends, “fear not him that killeth the body, but fear him that
after he hath killed, hath power also to cast into hell-fire,” &c.
And there to put his disciples in comfort and sure hope of his
help, and out of all doubt and mistrust of his assistance, he
bringeth in unto them the example of the sparrows, how they
are fed by God's mere providence and goodness; and also of
the hairs of our heads; how that not so much as one hair falleth
from our heads without him: “Fear him, saith he, that when
he hath killed the body, may also cast into hell-fire.” Matter
for all kinds of people here, but specially for kings.
And therefore here is another suit to your Highness. “Fear
not him that killeth the body.” Fear not these foreign princes
and foreign powers. God shall make you strong enough. Stick
to God; fear God, fear not them. God hath sent you many storms
in your youth, but forsake not God, and he will not forsake you.
Peradventure ye shall have that shall move you, and say unto
you, Oh, Sir, Oh such a one is a great man, he is a mighty
prince, a king of great power, ye cannot be without his friend-
ship, agree with him in religion, or else ye shall have him your
enemy, &c. Well fear them not, but cleave to God, and he
shall defend you. Do not as king Ahaz did, that was afraid
of the Assyrian king, and for fear lest he should have him to
his enemy, was content to forsake God, and to agree with him
in religion, and worshipping of God: And anon sent to Uriah
BEFor E RING EDwARD THE SIXTH. 241
the high priest, who was ready at once to set up the idolatry of
the Assyrian king. Do not your highness so, fear not the best
of them all; but fear God. The same Uriah was capella-
ºnus ad manum, “A chaplain at hand,” an elbow chaplain. If
ye will turn, ye shall have that will turn with you, yea even in
their white rochets. But follow not Ahaz, Remember the hair
how it falleth not without God's providence. Remember the
sparrows, how they build in every house, and God provideth
for them; “And ye are much more precious to me, saith
Christ, than sparrows or other birds.” God will defend you,
that before your time cometh, ye shall not die nor miscarry.
On a time when Christ was going to Jerusalem, his disciples
said unto him, “They there would have stoned thee, and wilt
thou now go thither again P" What (saith he again to them,)
Nonne duodecim sunt horde die, &c., “Be there not twelve
hours in the day ?” (saith he) God hath appointed his times,
as pleaseth him, and before the time cometh that God hath ap-
pointed, they shall have no power against you. Therefore
stick to God and forsake him not, but fear him, and fear not
men. And beware chiefly of two affections, fear and love.
Fear, as Ahaz, of whom I have told you, that for fear of the
Assyrian king he changed his religion, and thereby purchased
God’s high indignation to him and to his realm. And love, as
Dinah, Jacob’s daughter, who caused a change of religion, by
Sechem and Hamor, who were contented for lust of a wife to
the destruction and spoiling of all the whole city.
Read the chronicles of England and France, and ye shall see
what changes of religion hath come by marriages, and for mar-
riages. Marry my daughter, and be baptized, and so forth, or
else, &c. Fear them not. Remember the sparrows. And this
rule should all estates and degrees of men follow; whereas now
they fear men and not God. If there be a judgment between a
great man, and a poor man, them must there be a corruption of
justice for fear. Oh he is a great man, I dare not displease
him, &c. Fie upon thee, art thou a judge, and wilt be afraid
to give right judgment? Fear him not, be he never so great
a man, but uprightly do true justice. Likewise some pastors
go from their cure, they are afraid of the plague, they dare not
come nigh any sick body, but hire others, and they go away
themselves. Out upon thee: The wolf cometh upon thy flock
Vol. I,
242 SERMON PREACHIED IN THE AFTERN OON
to devour them, and when they have most need of thee, thou
runnest away from them. The soldier also that should go on
warfare, he will draw back as much as he can. Oh I shall be
slain Oh such and such went, and never came home again:
Such men went the last year into Norfolk, and were slain there.
Thus they are afraid to go: they will labour to tarry at home.
If the king command thee to go; thou art bound to go, and
serving the king thou servest God. If thou serve God, he will
not shorten thy days to thine hurt. Well, saith some, if they
had not gone, they had lived unto this day. How knowest thou
that P who made thee so privy of God's counsel ? Follow thou
thy vocation, and serve the king when he calleth thee. In Serv-
ing him thou shalt serve God; and till thy time come, thou
shalt not die. * - - -
It was marvel that Jonas escaped in such a city, what then P
Yet, God preserved him, so that he could not perish. Take
therefore an example of Jonas, and every man follow his voca-
tion, not fearing men, but fearing God. * -
Another seed that Christ was sowing in the sermon was this:
Qui confessus me fuerit hominibus confitebor et ego illum
coram Patre meo, “He that confesseth me before men, I shall
also confess him before my Father.” We must confess him
with mouth. It was of a bishop not long ago asked as touch-
ing this: “Laws, saith he, must be obeyed, and civil ordi-
nance I will follow outwardly, but my heart in religion is free
to think as I will:” So said Friar Forest”, half a papist, yea,
worse than a whole papist. - .
Well, another seed was, “He that sinneth against the Holy
Ghost it shall not be forgiven him, neither in this world nor in
the world to come.” What is this same sin against the Holy
Ghost, an horrible sin that never shall be forgiven, neither in
this world nor in the world to come? what is this sin 7 Final
* John Forest, an English Franciscam, who was educated at Oxford. He be-
came confessor to queen Catherine, the first wife of Henry VIII., and defended
her cause and the supremacy of the pope with such zeal, that the privy council
sent him to Newgate, where he wrote a treatise, entitled, De autoritate Ecclesiae et
Pontificismacimi, in which he inveighed bitterly againstthe king for calling him-
self head ofthe church. The manuscript was seized, and the author being brought
to trial, received Judgment of death, which was executed barbarously enough in
Smithfield, May 22, 1538; at which time and place, Latimer, by order of the
government, preached a sermon to the people.—WooD, Ath. Ovon. I, 49.
BURNET, Ref. 1. 351. - - .
BEFoRE KING EDw ARD THE SIXTH. 243
impenitency, and some say, impugning of the truth. One came
to me once, that despaired, because of sin against the Holy
Ghost. He was sore troubled in his conscience, that he should
be damned, and that it was not possible for him to be saved,
because he had sinned against the Holy Ghost. I said to him,
what man, (quoth I,) comfort yourself in these words of the
apostle: Christus est propitiatio pro peccatis nostris, “Christ
is a propitiation for all our sins.” And again; Ideo me mistt
Pater in mundum, ut qui credit in me non pereat, sed habeat,
vitam alternam, “My Father hath for this purpose sent me into.
the world, that he which believeth in me may not perish, but
may have the life everlasting.” Also, Quaquumque hora ºn-
gemuerit peccator salvus erit, “In what hour soever the sin-
ner shall mourn for his sin, he shall be saved.” I had scrip-
tures enough for me, (as me thought) but say what I could
say, he could say more against himself, than I could say at that
time to do him good withal. Where some say that the sin
against the Holy Ghost, is original sin; I alleged against that,
the saying of St. Paul; Sicut per unius delictum, &c., and sº
quisegerit penitentiam, “If a man had done all the sins in the
world, and have true repentance, with faith and hope in God’s
mercy, he shall be forgiven.” But whatsoever I said he could
still object against me, and avoid my reasons. I was fain to
take another day, and did so. Let me go to my book, quoth
I, and go you to your prayers, for ye are not altogether with-
out faith. I got me to my study; I read many doctors, but
none could content me, no expositor could please me, nor
satisfy my mind in the matter. And it is with me as it was
with a scholar of Cambridge, who being demanded of his
tutor how he understood his lesson, and what it meant; I
know, quoth he, what it meaneth, but I cannot tell it; I can- .
not express it. So I understood it well enough, but I cannot
well declare it. Nevertheless I will bungle at it as well as I
Cºlll.
Now to tell you by the way what sin it was that he had com-
mitted: he had fallen from the truth known ; and afterward
fell to mocking and scorning of it; and this sin it was that he
thought to be unforgiveable. I said unto him, that it was
a vehement manner of speaking in scripture; yet, quoth I,
this is not spoken universally, nor it is not meant that God
R 2
244 SERMoN PREACHED IN THE AFTERN oo N
doth never forgive it, but it is commonly called irremissible,
unforgiveable, because that God doth seldom forgive it: But
yet there is no sin so great but God may forgive it, and doth
forgive it to the repentant heart, though in words it sound
that it shall never be forgiven: As, privilegium paucorum
non destruit regulam universalem, “The privilege of a few
persons doth not destroy an universal rule or saying of scrip-
ture.” For the scripture saith, Omnes moriemur, “We shall
die every one of us:” yet some shall be rapt and taken alive,
as St. Paul saith; for this privilege of a few, doth not hurt a
generality. An irremissible sin, an unexcusable sin; yet to
him that will truly repent, it is forgiveable, in Christ it may
be remitted: if there be no more but one man forgiven, ye may
be that same one man that shall be forgiven, Ut abundavit
delictum ibi abundavit et gratia, “Where iniquity hath
abounded, there shall grace abound.” Thus by little and little
this man came to a settled conscience again, and took comfort in
Christ's mercy. Therefore despair mot, though it be said it.
shall never be forgiven. Where Cain said, “My wickedness
is so great that God cannot forgive it;” nay, thou liest, saith
Austin to Cain, Major est Dei misericordia, quam iniquitas
tua, “ The mercy of God is greater than thine iniquity.”
Therefore despair not; but this one thing I say ; beware of
this sin that ye fall not into it; for I have known no more but
this one man, that hath fallen from the truth, and hath afterward
repented and come to grace again. I have known many since:
God hath opened mine eyes to see a little, I have known many,
I say, that knew more than I, and some whom I have honoured,
that have afterwards fallen from the truth, but never one of
them, this man except, that have returned to grace and to the
truth again. -
But yet, though God doth very seldom forgive this sin, and
although it be one of the sins that God doth hate most of all
others, and such as is almost never forgiven, yet it is forgive-
able in the blood of Christ, if one truly repent; and lo it is
universal. As there is also another scripture, Va terra cujus
rea puerest, “Wo be to the land, to the realm whose king is
a child;” which some interpret and refer to childish conditions.
But it is commonly true the other way too, when it is referred
to the age and years of childhood. For where the king is
BEFORE KING EDWARD THE SIXTH. 245
within age, they that have governance about the king, have
much liberty to live voluptuously, and licentiously; and not
to be in fear how they govern, as they would be, if the king
were of full age, and then commonly they govern not well.
But yet Josiah and one or two more, though they were children,
yet had their realms well governed, and reigned prosperously;
and yet the saying, Wa terra cujus rea, puer est, is never-
theless true for all that.
And this I gather of this irremissible sin against the Holy
Ghost, that the scripture saith, it is never forgiven, because it
is seldom forgiven: For indeed I think that there is no sin,
which God doth so seldom, nor so hardly forgive, as this sin of
falling away from the truth; after that a man once knoweth it.
And indeed this took best place with the man that I have told
you of, and best quieted his conscience. -
Another seed was this: “Be not careful, saith Christ, what
ye shall say, before judge and magistrates, when ye are brought
afore them for my name's sake ; for the Holy Ghost shall put
in your minds even at the present hour, what ye shall speak.”
A comfortable saying, and a goodly promise of the Holy
Ghost: “That the adversaries of the truth, saith he, shall not
be able to resist us.” What? shall the adversaries of the
truth be dumb P Nay; there be no greater talkers, nor boasters,
and facers than they be. But they shall not be able to resist
the truth to destroy it.
Here some will say, “What needeth universities then ; and
the preservation of schools The Holy Ghost will give always
what to say.” Yea, but for all that we may not tempt God; we
must trust in the Holy Ghost, but we must not presume on the
Holy Ghost.
Here now should I speak of Universities, and for preferring
of schools: but he that preached the last Sunday spake very
well in it, and substantially, and like one that knew the state
and condition of the universities and schools very well. But
thus much I say unto you, magistrates ; If ye will not maintain
schools and universities, ye shall have a brutality.
Therefore now a suit again to your Highness.—So order the
matter that preaching may not decay: for surely, if preaching
decay, ignorance and brutishness will enter again. Nor give
the preachers' livings to secular men. What should the secular
246 SIERMON PREACHED IN THE AFTERNO ON
men do with the livings of preachers ? I think there be at this
day ten thousand students less than were within these twenty
years, and fewer preachers; and that is the cause of rebellion.
If there were good bishops, there should be no rebellion.
I am now almost come to my matter, saving one saying of
Christ which was another seed; Date, et dabitur vobis, “Give,
and it shall be given unto you,” &c. But who believeth this?
If men believed this promise, they would give more than they
do ; and at leastwise they would not stick to give a little; but
nowadays men's study is set rather to take gifts, and to get of
other men's goods, than to give any of their own. So all other
the promises are mistrusted and unbelieved. For if the rich
men did believe this promise of God, they would willingly and
readily give a little to have the overplus. So where Christ
saith of injuries, or offences and trespasses, Mihº vindictam, et
ego retribuam, &c., “Leave the avenging of wrongs alone unto
me, and I shall pay them home,” &c. If the rebels had be-
lieved this promise they would not have done as they did. So
all the promises of God are mistrusted. Noah also after the
flood feared at every rain lest the world should be drowned,
and destroyed again; till God gave the rainbow. And what
exercise shall we have by the rainbow 7 We may learn by the
rainbow, that God will be true of his promises, and willfulfil
his promises. For God sent the rainbow, and four thousand
years it is, and more, since this promise was made, and yet
God hath been true of his promise unto this day. So that
now when we see the rainbow, we may learn that God is true
of his promise. And as God was true in this promise, so is he
and will be in all the rest. But the covetous man doth not
believe that God is true of his promise, for if he did he would
not stick to give of his goods to the poor.
But as touching that I spake afore, when we see the rainbow,
and see in the rainbow that that is like water, and of a watery
colour, and as we may and ought not only to take thereof hold
and comfort of God's promise, that he will no more destroy the
world with water for sin; but also we may take an example to
fear God, who in such wise hateth sin: likewise when in the
rainbow we see that it is of a fiery colour, and like unto fire;
we may gather an example of the end of the world, that
except we amend, the world shall at last be consumed with
BEFORE KING EDWARD THE SIXTH. 247
fire, for sin; and to fear the judgment of God, after which
they that are damned shall be burned in hell-fire. These were
the seeds that Christ was sowing, when this covetous man came
unto him. And now I am come to my matter. .
While Christ was thus preaching, this covetous fellow
would not tarry till all the sermon was done, but interrupted
the sermon, even suddenly chopping in ; “Master, (quoth he,)
speak to my brother, that he may divide the inheritance with
me.” He would not abide till the end of the sermon; but his
mind was on his halfpenny, and he would needs have his
matter despatched out of hand. “Master, (quoth he,) let my
brother divide with me.” Yet this was a good fellow; he
could be contented with part, he desired not to have all
together alone to himself, but could be content with a division,
and to have his part of the inheritance: And what was the in-
heritance? Ager, A field. So that it was but one piece of
ground, or one farm. This covetous man could be content
with the half of one farm, where our men nowadays cannot
be satisfied with many farms at once: one man must now have
as many farms as will serve many men, or else he will not be
contented nor satisfied. They will jar nowadays one with
another, except they have all. “Oh,” saith the wise man,
“There be three things wherein my soul delighteth ; * Con-
cordia fratrum, amor provimorum, et vir ac mulier bene sibi
consentientes,’ ‘the unity of brethren; the love of neighbours;
and a man and wife agreeing well together.’” So that the
concord of brethren, and agreeing of brethren, is a gay thing.
What saith Solomon of this matter P Frater qui adjuvatur
a fratre quasi civitas firma et turrës fortis, “ The brother
that is holpen of his brother, is a sure and well-fenced city, and
a strong tower.” He is so strong, O, it is a great matter,
when brethren love and hold together: but if the one go
about to pull down the other, then are they weak both of them;
and when one pulleth down his fellow, they must needs down
both of them ; there is no stay to hold them up. . -
Mark in the chronicles of England: Two brethren have
reigned jointly together, the one on this side Humber, and the
other beyond Humber, in Scotland, and all that way. And what
hath come of it? So long as they have agreed well together, so
long they have prospered; and when they have jarred, they have
248 SERMON PREACHED IN THE AFTERNOON
both gone to wreck. Brethren that have so reigned here in Eng-
land, have quarrelled one with another; and the younger hath
not been contented with his portion, (as indeed the younger bro-
ther commonly jarreth first) but by the contention both have
fared the worse. So when there is any contention betweenbrother
and brother for land, commonly they are both undone by it.
And that crafty merchant, (whatever he be,) that will set
brother against brother, meaneth to destroy them both. But
of these two brethren, whether this man here were the elder or
the younger, I cannot say ; scripture telleth me not whether
of these two was the younger; but a likelihood this was the
younger; for once it was a plain law, that primogenitus,
that is to say, the elder brother, had duplicia ; and therefore
of likelihood it should be the youngest brother that found
himself aggrieved, and was not content. But Christ said unto
him, “Thou man, who hath made me a judge or a divider
between you?” Christ answered him by a question; and
mark this question of Christ, “Thou man,” Quis me constituit
judicem aut divisoremsupervos: “who made me a judge,” &c.
It is no small matter, saith Augustine, of what intention one
asketh a question; as Christ in another place of the gospel
asketh who was neighbour to the pilgrim that was wounded.
“There was, Saith Christ, a man that went from Jerusalem to
Jericho, and fell among thieves, and they wounded him, and
left him for dead. And a priest came by, that was his own
countryman, and let him lie; a Levite came by, and would
shew no compassion upon him : at last a Samaritan came by,
and set him on his horse, and conveyed him to the city, and
provided surgery for him, &c. Now who was neighbour to
this wounded man 7" saith Christ. Qui fecit illi misericor-
diam, (quoth the lawyer) “He that shewed mercy unto him.”
He that did the office of a neighbour, he was neighbour. As
ye may perceive by a more familiar example of the bishop of
Exeter, at Sutton in Staffordshire. Who is bishop of Exeter 2
Forsooth, Master Coverdale 2 What, do not all men know who
is bishop of Exeter P What? he hath been bishop many
years. Well, say I, Master Coverdale is bishop of Exeter;
Master Coverdale putteth in execution the bishop's office, and
he that doth the office of the bishop, he is the bishop indeed:
therefore Say I, Master Coverdale is bishop of Exeter,
BEFOR.E. KING EDWARD THE SIXTH. 249
Alack there is a thing that maketh my heart sore. I hear
that Master. Coverdale is poisoned. Alack, a good man, a
godly preacher, an honest fatherly man, and, if it be true, it
is a great pity, and a lamentable case, that he feeding them
with God's word, they should feed him again with poison*.
But to the purpose of Christ's question, “Who made me a
judge between you?”. Here an Anabaptist will say, “Ah,
Christ refused the office of a judge, ergo there ought to be no
judges nor magistrates among christian men. If it had been a
thing lawful, Christ would not have refused to do the office of
a judge, and to have determined the variance between these
two brethren.” But Christ did thereby signify, that he was
not sent for that office; but if thou will have a trial and a
sentence of that matter according to the laws, thou must go to
the temporal judge that is deputed therefore. But Christ's
meaning was, that he was come for another purpose, he had
another office deputed unto him, than to be a judge in tem-
poral matters; Ego vent vocare peccatores ad penitentiam,
“I am come, saith he, to call sinners to repentance.” He
was come to preach the gospel, the remission of sin, and the
kingdom of God: and meant not thereby to disallow the office
of temporal magistrates. Nay, if Christ had meant that there
should be no magistrates, he would have bid him take all;
* Miles Coverdale was born in Yorkshire, in 1487. He was educated at
Cambridge, but took his doctor's degree at Tubingen, in Germany. He was
for some time an Augustine monk, and zealous in the cause of popery; but
about 1530 he embraced the reformed doctrines, and soon afterwards joined
Tindal in translating the bible into English: but in 1535 Coverdale published
his own version in folio with a dedication to Henry VIII. This was called a
special translation, because it differed from all others. In 1538 Coverdale
published the New Testament in English with the Latin Vulgate. At the end
of that year he was abroad, engaged upon a new edition of his bible; but most
of the copies were seized and destroyed at Paris. Some of the impressions
however escaped, and from them Grafton printed the “Great Bible” in 1539.
In 1551 Coverdale was made bishop of Exeter, where he laboured so assi-
duously in promoting the reformation as raised him many enemies, which oc-
casioned the report of his being poisoned, alluded to by his friend Latimer.
But the good bishop escaped the malice of the papists in that reign, and what
was more remarkable even in the next he was suffered to go abroad at the in-
tercession of the king of Denmark. On the accession of Elizabeth he returned
to England; but declined the episcopal dignity, and only accepted the living
of St. Magnus, London Bridge, which he resigned in 1566. He died at the
beginning of 1568,-STRYPE's Memorials and Annals.
250, SERMON PREACHED IN THE AFTER NOON
but Christ meant nothing so. But the matter is, that this
covetous man, this brother, took his mark amiss; for he came
to a wrong man to seek redress of his matter. For Christ did
not forbid him to seek his remedy at the magistrate's hand,
but Christ refused to take upon him the office, that was not his
calling. - -
For Christ had another vocation, than to be a judge between
such as contended about matters of land. If our rebels had
had this in their minds, they would not have been their own
judges, but they would have sought the redress of their grief
at the hands of the king and his magistrates under him ap-
pointed. But no marvel of their blindness and ignorance;
for the bishops are out of their dioceses that should teach them
this gear. But this man perchance had heard, and did think
that Christ was Messias, whose reign in words soundeth a cor-
poral and a temporal reign, which should do justice and see à
redress in all matters of worldly controversy: which is a ne-
cessary office in a christian realm, and must needs be put in
execution for ministering of justice. And therefore I require
you (as a suitor rather than a preacher), look to your office
yourself, and lay not all on your officers' backs; receive the
bills of supplication yourself: I do not see you do so now-
adays as ye were wont to do the last year. - * *
tº For God’s sake look unto it, and see to the ministering of
justice your own self, and let poor suitors have answer. There
is a king in Christendom, and it is the king of Denmark, that
sitteth openly in justice thrice in the week, and hath doors
kept open for the nones. I have heard it reported of one that
hath been there, and seen the proof of it many a time and
oft: and the last justice that ever he saw done there, was of a
priest's cause that had had his glebe land taken from him
(and now here in England some go about to take away all) ;
but this priest had had his glebe land taken from him by a
great man. Well, first went out letters, for this man to ap-
pear at a day: process went out for him according to the order
of the law, and charged him by virtue of those letters to ap-
pear afore the king at such a day. The day came : the king
sat in his hall ready to minister justice: The priest was
there present. The gentleman, this lord, this great man, was
called, and commanded to make his appearance according to
º,
T} EFORE KING EDWARD THE SIXTH. 251
the writ that had been directed out for him. And the Lord
came, and was there, but he appeared not. No, quoth the
king, was he summoned as he should be P Had he any
warning to be here? It was answered, Yea, and that he was
there walking up and down in the hall; and that he knew well
enough that that was his day, and also that he had already
been called, but he said, he would not come before the king at
that time; alleging, that he needed not as yet to make an
answer, because he had had but one summoning. No, quoth
the king, is he here present 2 Yea, forsooth, sir, said the
priest. The king commanded him to be called, and to come
before him : and the end was this, he made this lord, this
great man, to restore unto the priest not only the glebe land
which he had taken from the priest, but also the rent and
profit thereof, for so long time as he had withholden it from
the priest, which was eight years or thereabout. Saith he,
when you can shew better evidence than the priest hath done
why it ought to be your land, then he shall restore it to you
again, and the profits thereof that he shall receive in the mean
time; but till that day come, I charge ye that ye suffer him
peaceably to enjoy that is his.
This is a noble king, and this I tell for your example, that
ye may do the like. Look upon the matter yourself. Poor
men put up bills every day, and never the near. Confirm
your kingdom in judgment, and begin doing of your own
office yourself, even now while you are young, and sit once
or twice in the week in council among your lords; it shall cause
things to have good success, and that matters shall not be
lingered forth from day to day. It is good for every man to
do his own office, and to see that well executed and discharged.
Ahaziah king in Judah, he would needs do the office of
the priest, and he would needs offer incense in the Sanctuary,
which to do was the priest's office. But he was suddenly
stricken with the leprosy for his labour, and so continued a
leper all days of his life. *
St. John Baptist's disciples would have had their master to
take upon him that he was Christ. But what said John Q
Nemo sibi assumit quicquam nisi datum fuerit ei desuper,
“No man may take anything upon himself, except it be given
unto him from above.” If the Devonshire men had well con-
252 SERMON PREACHED IN THE AFTER NO on
sidered this, they had not provoked the plagues that they have
had light upon them. But unpreaching prelacy hath been the
chiefest cause of all this hurly-burly and commotions. But if
Christ may challenge any kind of men for taking his office
upon them, he may say to the mass-mongers, Who gave you
commission to offer up Christ P Who gave you authority to
take mine office in hand? for it is only Christ's office to do
that. It is a great matter to offer Christ; if Christ had of-
fered his body at the last supper, then should we so do too.
Who is worthy to offer up Christ? an abominable presump-
tion. Paul Saith, Accepºt panem, postguam gratia's egºsset.
fregit et divit accipite, edite, “He took bread, and after
that he had given thanks, he brake it, and said, Take ye, eat
ye,” &c., and so said, Hoc est corpus meum, “This is my
body.” He gave thanks 2 well then ; in thanksgiving there is
no oblation; and when he gave thanks, it was not his body.
When I was in examination, I was asked many questions,
and it was said to me, what Christ did, that should we do; a
bishop gathered that upon these words, Hoc facite in mei
recordationem, “Do this in remembrance of me:” then said
he to me, How know ye that they eat it, before he said, Hoc
est corpus meum, “This is my body ?” I answered again
and said, How know ye that they did not eat it 2 &c. So I
brought unto him the place of Paul abovesaid, and that in
thanksgiving is none oblation, and when he gave thanks it was
not his body, for he gave thanks in the beginning of sup-
per, before they eat any manner of thing at all, as his ac-
customed manner was to do. I wonder therefore that they
will or dare by this text take upon them to offer Christ's body:
they should rather say, Quis me constituit oblatorem 2 “Who
made me an offerer?” But when Christ said, Quis me con-
stituit judicem aut divisorem super vos ? “Who hath made
me a judge or a divider of lands among you?” Christ did
refuse another man's office, an office that he was not of his
father deputed unto. Christ's kingdom was a spiritual king-
dom, and his office was a spiritual office, and he was a spiritual
judge. And therefore when the woman taken in adultery was
brought before him, he refused not to play the judge, but
said, Quis te accusat 2 “Who accuseth thee ?” And she said
again, Nemo Domine, “No man, Lord.” Then said he,
BEForſ. KING EDw ARD THE SIXTH. 253
Nec ego te condemno, “Nor I condemn thee not.” Wade et
nolº amplºus peccare, “Go thy ways, and sin no more.”
Here he took upon him his own office, and did his office; for
his office was to preach, and bid sinners amend their evil
living; and not to be a temporal judge in temporal causes.
And here is another occasion of a suit to your Highness, for the
punishment of lechery, for lechery floweth in England like a
flood.
But now to make an end in temporal causes. He said, Quis
Žne constituit judicem, &c., “Who made me a judge of tem-
poral causes among you, and of worldly matters?” Thus
came this fellow in here with interrupting of Christ's sermon,
and received the answer which I have rehearsed. “Thou
man, thou fellow (quoth he), who hath made me a judge
among you ?” And he said unto all the audience, Videte
et cavete ab avaritia, “See and beware of covetousness.”
Why so? Quia non in abundantú cujusquam vita ejus est,
er his qua possidet, “For no man's life standeth in the
abundance of the things which he possesseth.” We may have
things necessary, and we may have abundance of things, but
the abundance doth not make us blessed. It is no good argu-
ment, Quo plus quisque habet, tanto beatus vivit, “The
more riches that a man hath, the more happily and the more
blissfully he liveth.” For a certain great man, that had pur-
chased much lands, a thousand marks by year, or I wot not
what, a great portion he had ; and so on the way, as he was in
his journey towards London, or from London, he fell sick by
the way; a disease took him, that he was constrained to lie
upon it. And so being in his bed, the disease grew more and
more upon him, that he was by his friends that were about him
godly advised to look to himself, and to make him ready to
God; for there was none other likelihood but that he must die
without remedy. He cried out, What, shall I die? (quoth
he); wounds, sides, heart, shall I die, and thus go from my
goods? go, fetch me some physician that may save my life.
Wounds and sides, shall I thus die? There lay he still in his
bed like a block, with nothing but, wounds and sides, shall I die?
Within a very little while he died indeed, and then lay he like
a block indeed. There was black gowns, torches, tapers, and
254 sermon PREACHED IN THE AFTERNOON
ringing of bells; but what is become of him God knoweth, and
not I. - y . . . . * -
But hereby this ye may perceive, that it is not the abundance
of riches that maketh a man to live quietly and blissfully. But
the quiet life is in a mediocrity; Mediocres optimé vivunt.
They that are in a mean do live best. And there is a proverb
which I read many years ago: Dimidium plus toto, “The half
sometimes more than the whole.” The mean life is the best
life, and the most quiet life of all. If a man should fill him-
self up to the throat, he should not find ease in it, but dis-
pleasure, and with the one half he might satisfy his greedy
appetite. So this great riches never maketh a man's life quiet,
but rather troublous. I remember here a saying of Solomon,
and his example, Conservavi mihi argentum et aurum, “I
gathered silver and gold together, saith he ; I provided me
singers, and women which could play on instruments, to make
men mirth and pastime. I gat me psalteries and songs of
music, &c., and thus my heart rejoiced in all that I did.” But
what was the end of all this? Cum convertissem me ad omnia,
&c., “When I considered, saith Solomon, all the works that my
hands had wrought, &c., lo all was but vanity and vexation of
mind; and nothing of any value under the sun.” Therefore,
leave covetousness, for believe me, if I had an enemy, the
first thing that I would wish to him should be, that he might
have abundance of riches; for so I am sure he should never
be in quiet. But think ye there be not many that would be so
hurt? But in this place of the gospel, Christ spake and de-
clared this unquietness, and uncertainty of great riches, by a
similitude and parable of a great rich man, who had much
land, that brought forth all fruits plentifully; and he being
in a pride of the matter, and much unquiet by reason that he
had so much, said to himself: “What shall I do, because I
have not room enough wherein to bestow my fruits, that have
grown unto me of my lands ! I will thus do, saith he, I will
pull down my barns, and build greater barns; and I will say
to my soul, My soul, thou hast much goods laid up in store
for many years, take thine ease, eat, drink, and be merry.
But God said to him, Stulte, hāc nocte animam tuam repetunt
abs te, “Thou fool, thou fool, this night will they take thy
BEF ORE KING EDWARD THE SIXTH. 255
soul from thee again, and then whose shall those things be
which thou hast provided ? Even so it is with him, saith
Christ, that gathereth riches unto himself, and is not rich to-
ward God,” &c. But yet the covetous man can never be con-
tent, I walked one day with a gentleman in a park, and the
man regarded not my talk, but cast his head and eye this and
that way, so that I perceived he gave no great ear to me,
which when I saw I held my peace. At last, “Oh (quoth
the gentleman), if this park were mine, I would never desire
more while I lived.” I answered and said, Sir, and what if
ye had this park too P for there was another park even hard
by. This gentleman laughed at the matter. And truly I
think he was diseased with the dropsy, the more he had, the
more covetous he was to have still more and more. This was
a farmer that had a farm hard by it, and if he might have had
this park to it, he would never have desired more. This was
3, farmer not altogether so covetous a man, as there be many
nowadays, as for one gentleman to rake up all the farms in
the country together into his hands all at once. -
And here one suit more to your Highness: there lacketh one
thing in this realm, that it hath need of; for God's sake make
some promoters. There lack promoters, such as were in king
Henry the Seventh's days, your grandfather. There lack men,
to promote the king's officers when they do amiss, and to pro-
mote all offenders. I think there is great need of such men
of godly discretion, wisdom, and conscience, to promote trans-
gressors, as rent-raisers, oppressors of the poor, extortioners,
bribers, usurers. I hear there be usurers in England, that
will take forty in the hundred; but I hear of no promoters to
put them up. We read not, this covetous farmer, or landed
man of the gospel, bought corn in the markets to lay it up in
store, and then sell it again. But and if it please your High-
ness, I hear say that in England, we have landlords (nay,
step-lords I might say), that are become graziers, and bur-
gesses are become regraters, and some farmers will regrate and
buy up all the corn that cometh to the markets and lay it up
in store, and sell it again at a higher price, when they see
their time. I heard a merchantman say, that he had travailed
all the days of his life in the trade of merchandise; and had
gotten three or four thousand pounds by buying and selling;
256 SERMON PREACHED IN THE AFTERNOON
but in case he might be licensed or suffered so to do, he would
get a thousand pound a year, by only buying and selling of
grain here within this realm. Yea, and, as I hear say, alder-
men nowadays are become colliers. They be both wood-
mongers and makers of coals. I would wish he might eat
nothing but coals for awhile, till he had amended it. There
cannot a poor body buy a sack of coals, but it must come
through their hands. But this rich man that the gospel
speaketh of was a covetous man, God had given him plenty,
but that made him not a good man: it is another thing that
maketh a good man; God saith, S: non audieri's vocem mean,
“If thou obey not my voice,” &c. And therefore worldly
riches, do not declare the favour or disfavour of God. The
scripture saith, “God hath ordained all things to be good;
and the devil laboureth to turn all things to man's evil.” God
giveth men plenty of riches to exercise their faith and charity,
to confirm them that be good, to draw them that be naught,
and to bring them to repentance; and the devil worketh alto-
gether to the contrary. And it is an old proverb, the more
wicked, the more fortunate. But the unquietness of this co-
vetous rich man, declareth the unquietness of the mind, that
riches bringeth with it. First, they are all in care how to get
riches, and then are they in more care how to keep it still.
Therefore the Apostle saith, Quo volunt ditescere incidunt in
tentationes varias, “ They that study to get great riches, do
fall into many divers temptations. But the root of all evil is co-
vetousness. What shall I do 7” saith this rich man. He
asked his own brainless head what he should do; he did not
ask of the scripture ; for if he had asked of the scripture, it
would have told him, it would have said unto him, Frange
esurient panem tuam, &c., “Break thy bread unto the
hungry.” All the affection of men nowadays is in build-
ing gay and sumptuous houses, it is in setting up and pulling
down, and never have they done building. But the end of
all such great riches and covetousness is this: “This night,
thou fool, thy soul shall be taken from thee.” It is to be
understood of all that rise up from little to much, as this rich
man that the gospel spake of did. I do not despise riches, but
I wish that men should have riches as Abraham had, and as .
Joseph had. A man to have riches to help his neighbour, is .
BEF ORIE KING ISDWARD THE SIXTH, 257)
godly riches. The worldly riches, is to put all his trust and
confidence in his worldly riches, that he may by them live here
gallantly, pleasantly and voluptuously. Is this godly riches 2
No, no, this is not godly riches. It is a common saying
nowadays among many, “Oh he is a rich man. He is well
worth five hundred pounds.” He is well worth five hundred
pounds that hath given fifty pounds to the poor, otherwise
it is none of his. Yea, but who shall have this five hun-
dred pounds ! For whom hast thou gotten this five hundred
pounds? What saith Solomon P Ecclesiastes v. Est alia
2nfirmitas pessima quam vid; sub sole divitia conservatae
£n malum domini Sui, “Another evil, saith he, and ano-
ther very naughty imperfection, is riches hoarded up, and
kept together to the owner's own harm ;” for many times such
riches do perish and consume away miserably. Such a one
shall sometime have a son, said he, that shall be a very beg-
gar, and live all in extreme penury. O goodly riches, that
one man shall get it, and another come to devour it. There-
fore, Videte & cavete ab avarità, “See and beware of covet-
ousness.” Believe God’s words, for they will not deceive you
nor lie. “Heaven and earth shall perish, but Verbum Do-
mini manet in aternum, the word of the Lord abideth, and
endureth for ever.” O, this leavened faith, this unseasoned
faith, beware of this unseasoned faith. A certain man asked
me this question, Didst thou ever see a man live long that had
great riches : Therefore saith the wise man, “If God send
thee riches, use them.” If God send thee abundance, use it
\ according to the rule of God’s word, and study to be rich in
our Saviour Jesus Christ; to whom, with the Father and the
Holy Ghost, be all honour, glory, and praise, for ever and
ever, Amen.
Vol. I. S
A
S E. R. M. O. N.
OF MASTER HUGH LATIMER,
PREACHED AT STAMFORD,
The 9th Day of October, Anno 1550.
MATTHEw xxii. 21.
Reddite ergo quae sunt Caesaris, Caesari ; et qual sunt Dei, Dea.
Give that that is Caesar’s to Caesar; and that that is God’s to God.
THIS doctrine is grievous, heavy, and irksome to covetous
hearts, rebellious and seditious hearts. Give, give, they cannot
away with it, it cannot stick in their minds, nor settle in their
stomachs: they would rather be taking, scraping, and catching,
than giving. But godly persons will well accept and take it, for
it is to them a great pleasure, joy, and comfort. For the better
understanding of this place, ye shall understand, Christ came to
bring us out of bondage, and to set us at liberty: not from
civil burthen, as from obeying the magistrates, from paying
tax and tribute, but from a greater burthen, and a more griev-
ous burthen, the burthen of sin; the burthen, not of the body,
but of the soul; to make us free from it, and to redeem us
from the curse and malediction of the law, unto the honourable
state of the children of God. But as for the civil burthens, he
delivered us not from them, but rather commanded us to pay
them. Give, give, saith he, to Caesar obedience, tribute, and
all things due to Caesar.
For the understanding of this text, it shall be needful to con-
sider the circumstance going before; which thing duly consi-
dered, giveth a great light to all places of the scripture; who
spake these words, to whom they were spoken, upon what occa-
sion, and afore whom. Therefore I will take the whole frag-
ment and shred, taken out of God's book for the gospel of this
day, written in the Gospel of Matthew, the twenty-second
SERMON PREACHED AT STAMF ORD. 259
chapter: Tunc abierunt Pharisai, “Then went the Phari-
sees, and took a counsel.” Luke hath onsERVANTEs, marking,
spying, looking, tooting, watching, like subtle, crafty, and
sleighty fellows, they took a counsel, and sent to him their dis-
ciples, which should feign themselves just men, godly men,
glad to learn his doctrine: and with them Herod's servants to
trap him in his words: and they said to him: “Master, we
know that thou art a true man, and teachest the way of God in
veritate, and carest for no man: for thou regardest not the per-
Sonage of man: Tell us therefore; what thinkest thou? Is it
lawful to give Caesar tribute-money, or no f" This was their
question that they would have snared him with. In answer-
ing to this, they would have caught him by the foot. But
cognita autem malitia eorum, Jesus knowing their malice, their
wickedness, their uncharitableness, said to them, “Hypo-
crites, why do ye tempt me? Shew me a piece of the tribute-
money. And they brought him a penny. And he said to
them, Whose image is this, and the writing They answered,
Caesar's. He said to them, Give to Caesar, that that belongeth
to Caesar, and to God, that that is God’s.”
Thus ye may perceive, it was our Saviour Christ, that spake
these words, and they were spoken unto the Pharisees that
tempted him. But they be a doctrine unto us, that are
Christ's disciples. For whose words should we delight to hear
and learn, but the words and doctrine of our Saviour Christ 7
And that I may at this time so declare them, as may be for
God’s glory, your edifying, and my discharge, I pray you all
to help me with your prayers.
In the which prayer, &c., for the universal church of Christ
through the whole world, &c., for the preservation of our
sovereign lord king Edward the Sixth, sole supreme head
under God and Christ, of the Churches of England and Ire-
land, &c. Secondly, for the king's most honourable council.
Thirdly, I commend unto you the souls departed this life in
the faith of Christ, that ye remember to give laud, praise, and
thanks to Almighty God, for his great goodness and mercy
shewed unto them in that great need and conflict against the
devil and sin, to give them at the hour of death faith in his
Son's death and passion, whereby they might conquer and over-
come and get the victory. Give thanks I say for this, adding
S 2
260 SERM ON PREACHED AT STAMFORD.
prayers and supplications for yourselves, that it may please
God to give you the like faith and grace to trust only unto the
death of his dear Son, as he gave unto them. For as they be
gone, so must we: and the devil will be as ready to tempt us
as he was them, and our sins will light as heavy upon us as
theirs did upon them ; and we are as weak and unable to
resist, as were they. Pray therefore that we may have grace to
die in the same faith of Christ as they did, and at the latter
day be raised with Abraham, Isaac, and Jacob, and be par-
takers with Christ in the kingdom of heaven: for this, and
grace let us say the Lord's prayer.
“ Tuncabeuntes. “Then went the Pharisees,” &c., Tunc, it
hangeth on a text before. Christ told them a similitude that
the kingdom of heaven is like to a king that made a bridal to
his son, he married his son, and sent his servants out to bid his
guests. Well, they would not come, although he had made
great preparing and much cost for them : ambition, covetous-
ness, and cruelty would not let them come.
Then he sent his warriors and destroyed them ; and again
and again sent other servants to bid guests to his bridal, hand
over head, come who would. They did his bidding, and the
house was full of guests. The king now would view his
guests, and finding there one not clad in marrying garments,
he asked him : “Friend, how camest thou here, not having a
marriage garment P and commanded to bind him hand and
foot, and cast him into utter darkness: there was wailing and
grinding of teeth: For many be called and few be chosen.”
Now Christ expoundeth this: The kingdom of heaven is
preaching of the gospel. This marriage is the joining of
Christ and his Church, which was begun by Christ here in
earth, and shall continue to the end of the world. The bidders
of his guests are preachers, but here are so many lets and hin-
derances: Covetousness is a let, ambition is a let, cruelty is the
greatest let. For they beat his servants, brake their heads,
yea murdered them which bad them to this bridal. With this
the king was angry, and sent his men of war to destroy those
unthankful people. Was he not angry with covetousness, and
with ambition P Yes he is angry with covetous men, with am-
bitious men; but most of all with cruelty. This is an anger
above common anger, when men be not only unthankful, but
$
SERMON PREACHED AT STAMF ORD. 261
also add cruelty, to persecute the preachers that come to call
us to this marriage.
This toucheth God so nigh, that he saith, Qui vos audit,
me audit, “He that heareth you, heareth me.” This cruelty
the king would not leave unpunished, but sent forth his men
of war. They are called his men of war, his men, for wars
come at his commandment. Titus and Vespasian were sent of
God to punish those covetous Jews, ambitious Jews, cruel
Jews, that would not credit Christ, nor believe the preaching
of salvation. Now in war what part soever get the victory,
that is God's part, that is God's host. Nabuchadonoser was
an evil man, a wicked man, yet was he sent of God to punish
the stubborn and covetous Jews for their ambition and cruelty,
and forsaking God's most holy word; and he is called in
scripture, “God’s servant.” It is no good argument; He
hath the victory, ergo he is a good man. But this is a good
argument; He hath the victory, ergo God was on his side,
and by him punished the contrary party.
The preachers called good and bad; they can do no more
but call, God is he that must bring in, God must open the
hearts, as it is in the Acts of the Apostles: when Paul
preached to the women, there was a silk-woman, cujus cor
Deus aperuit, whose heart God opened. None could open it
but God. Paul could but only preach, God must work, God
must do the thing inwardly. But good and bad came. There-
fore the preaching is likened to a fisher's net that taketh good
fish and bad, and draweth all to the shore. In the whole mul-
titude that profess the gospel, all be not good, all cannot away
with the mortifying of their flesh, they will with good will
bear the name of Christians, of gospellers; but to do the
S deeds they grudge, they repine, they cannot away with it.
Among the apostles all were not honest, nay, one was a devil:
so among so great a number of gospellers, some are card-gos-
pellers, some are dice-gospellers, some pot-gospellers; all are
not good, all seek not amendment of life.
Then cometh the king to see his guests, and findeth one not
having the marriage garment, and saith to him ; “Friend,
how camest thou hither, and hast not the marriage garment?”
Faith is the marriage garment, not a feigned faith without
good living, but faith that worketh by love. He was blamed
262 SERMon PREACHED AT STAMFORD.
because he professed one thing, and was indeed another. Why
did he not blame the preachers? There was no fault in them,
they did their duties; they had no further commandment but
to call them to the marriage; the garment he should have pro-
vided himself. Therefore he quarrelleth not with the preachers,
“What doth this fellow here? Why suffered ye him to en-
ter,” &c. For their commission extended no further but only
to call him. Many are grieved that there is so little fruit of
their preaching. And when as they are asked; Why do you
not preach, having so great gifts given you of God? “I would
preach,” say they, “but I see so little fruit, so little amend-
ment of life, that it maketh me weary.” A naughty answer, a
very naughty answer. Thou art troubled with that God gave
thee no charge of, and leavest undone that thou art charged
with. God commandeth thee to preach; and si non locutus
fuerts; if thou speak not, if thou warn not the wicked, that
they turn, and amend, they shall perish in their iniquities;
sanguinem autem ejus de manu tuá requiram. “His blood
will I require at thy hand.” This text nippeth, this pincheth,
this toucheth the quick. He shall die in his wickedness, but I
will require his blood at thy hand. Hearken well to this,
mark it well, ye curates, “I will ask his blood at thy hand.”
If you do not your office, if ye teach not the people, and warn
them not, you shall be damned for it. If you do your office,
you are discharged, Tuam animam tuam liberastī; Warnthem
therefore to leave their wickedness, their covetousness, their
ambition, their cruelty, unmercifulness, &c., and thou hast
saved thine own soul. For there was no quarrel with the
preachers, but he was cast in prison; “where was weeping
and wailing, and grinding of teeth:” these were his delicates.
Multi sunt vocati, “Many are called but few are chosen.”
To this parable now joineth this gospel. Tunc Pharisa”
abeuntes, “Then went the Pharisees out.” The Pharisees
were a sect of religion among the Jews, most exquisite, perfect,
holy, and clearned, and were reputed most godly men, even
such as in holiness excelled all other, as our monks were of
late among us, and be yet in other places. They were in
God's bosom, even at heaven-gates, in the sight of the world;
but inwardly superstitious, feigned, hollow-hearted, dissemblers.
Now at this time I know none more like them than the hypo-
-SERMON PREACHED AT STAM FORD. 263
eritical hollow-hearted papists. The name is changed, but the
thing remaineth. Therefore they may well be called by the
name that keep the thing. These were enemies to Christ and
his doctrine. They would be ordered by old wont, customs,
forefathers; and to maiñtain their traditions, set aside the
commandments of God, refused Christ and his word.
St. Luke hath observant'Es, observants; that is, watchers,
tooters, spies, much like the Observant Friars”, the barefoot
friars that were here; which indeed were the bishop of Rome's
spies, watching in every country, what was said or done against
him. He had it by and by, by one or other of his spies, they
were his men altogether; his posts to work against the rega-
lity. In the court, in the noblemen's houses, at every mer-
chant's house, those observants, were spying, tooting, and
looking, watching, and catching, what they might hear or
see against the see of Rome. Take heed of these observants.
To understand the word ops ERVANTEs, mark what the poet
saith in his comedy, Observa Davum-i ; take heed, beware
and mark Davum, for they will be stirring in every town, in
every gentleman's house, yea at their very tables: Well, be
wise, beware of them.
“They took a counsel;” some goodly thing, some weighty
matter, I am sure, that these holy fathers consulted upon. It
must needs be for the commonwealth, and the profit of many,
that these holy fathers came together for. It was to snare or
trap him in his words. This was their device, this was their
counsel. To this end they gathered such a company of holy
fathers. A council, a council, Bonum est concilium, said one:
Yea marry, quoth another, sed bonorum. “A council is good;
yea, sir, if it be of good men.” For else what is a council, if it be
wicked, of wicked men? If they say, this was done by a council,
determined in a council; what is it the better, if the council be
wicked * The Nicene council was gathered of a great number
of bishops and learned men, yet had not one man been there,
they had determined contrary to God's word. They were
minded and earnestly bent to make a decree, that no priest
* A branch of the order of the Franciscan or Grey Friars, so called, because
they bound themselves to a literal and strict observation of the rules of their
founder. Some of this order, in greater humility and mortification, went bare-
foot. In 1534, the Observants, for their clamorous opposition to the divorce
and other proceedings, were suppressed in England.
‘i Terence.
264 SERM ON P REACHED AT STAMFORD.
should marry; but one old man, and unmarried himself, with-
stood that act, and turned the council's mind, so that they
meddled not with that decree. And why? more credence is
to be given to one man having the holy word of God for
him, than to ten thousand without the word. If it agree with
God's word, it is to be received; if it agree not, it is not to be
received; though a council, yea, though an angel from heaven
had determined it. Truth it is, that Christ granteth to a
congregation gathered in his name, to be amongst them, yea,
though it be but two or three. There is as much granted
to two or three, as to ten thousand, so they come in Christ's
name. Ubi duo vel tres congregati sunt in nomine meo, ºbt
sum in medio eorum, “Where two or three are gathered
together in my name, there am I in the midst of them.” In
nomine meo, in my name much wickedness is done. In
nomine Domini : When they come together seeking their
own private lust, pleasures, and ambitious desires, it is not
on nomine Domini, “in the name of the Lord.” But to seek
God’s glory, Christ's glery, Christ's true religion, that is, in
momine Christi, “in the name of Christ;” and then they are
to be heard. But what was these men's council 7 Ut illa-
quearent eum in sermone. To snare or entangle him in his
words, tooters, and watchers to catch him in his word,
that they might enforce somewhat against him. Non est con-
cilium adversus Dominum. These were wily spies, sleighty
children, children of the world, and craftily they handled
their matters. Miserunt discipulos suos cum Herodianis.
They would not go themselves, lest they might have been
known, but he knew not their disciples as they thought.
And they went not alone, but had with them Herod's soldiers,
Herod's favourers. This Herod was an Idumean, and was
appointed by the Romans to govern the Jews, and to gather
the tribute money. Therefore he was hated among the
Jews, and so were those that favoured the Romans' part, and
in disdain they were called Herodians. Now was the time
come, that the holy patriarch prophesied, that the sceptre and
kingdom was removed, and Christ was born. This they
should have marked, and received his doctrine. But they
went about to destroy him, and therefore they brought the He-
rodians with them. Here now is an agreement in wickedness
$ERMON PREACHED AT STAMFORD. 265
between the Pharisees and the Herodians; against the truth,
against Christ, against God's word they agree together,
whereas indeed neither loved other, but hated each other as
a toad. So, many nowadays of our Pharisees, Papists, in
destroying the truth 'they agree wondrous well, whereasin pri-
vate matters they hate one another as a toad.
Here come me now these holy fathers from their council,
and send their disciples with the Herodians: mark their beha-
viour, and mark Christ's behaviour. They come lowting
and with low courtesy, as though they would creep into his
bosom: as for Herod's men, they meddle not, but stand by to
hear the tale as witnesses, and if he should speak any thing
amiss be ready to lay hands upon him. They would fain rid
him and destroy him; but they would turn the envy of the
deed upon Herod, so that they would be seen faultless. It had
been more meet for them to have counselled how to amend
their faults, and to have come to Christ to learn his doctrine,
than to study maliciously to trap him and to destroy him.
What said they P Magister, scimus quod veraz es, &c.,
“Master, we know thou art a true man, and teachest the way
of God truly.” Master, we know that thou art Tom Truth, and
thou tellest the very truth, and sparest for no man. Thou art
plain Tom Truth. Goodly words, but out of a cankered sto-
mach and malicious heart. Smiling speakers creep into a
man's bosom, they love and all to love him ; they favour his
word, and call him master, and yet would gladly see him
hanged. These are indeed hypocrites, one in heart, and ano-
ther in mouth. “We know that thou art a true man, Et viam
Dei in veritate doces ! Yea, this is God's way, taught truly
There is God's way, and man's way. Many teach men's way,
but that should not be; we should learn Viam Dei, God's
way, and that truly without mixture, temperature, blanching,
powdering. Many teach God's way, and shall preach a very
good and godly sermon, but at the last they will have a blanched
almond, one little piece of popery patched in, to powder their
matter with, for their own lucre and glory. They make a
mingling of the way of God and man's way together, a mingle-
mangle, as men serve pigs in my country. Christ did not so: he
taught the way of God truly without mixture, powdering, or
blanching. These be the properties of all true preachers, that
266 SERMON PREACHET) AT STAMFORD,
e ſ
these confess to be in Christ. It was true every word that they
spake: Christ is our master appointed of God, he was true,
and taught God's way, not man's way; truly, not blanching it
with man's doctrine. So should we preachers be true men,
preachers of God's way, truly, truly, without regard of person;
that is, for no man's pleasure corrupting the word, or mingle-
mangle the word with man's invention and traditions.
Here may patrons of benefices learn upon what manner of
a man they should bestow their benefice. Upon a true
man, a teacher. He may not be to learn, and a scholar, when
he should teach others; but one learned; able to teach, able
and well willing to discharge his cure. But what do you,
patrons? Sell your benefices, or give them to your servants
for their service, for keeping of hounds or hawks, for making
of your gardens. These patrons regard no souls, neither their
own nor other mens’. What care they for souls, so they have
money, though they perish, though they go to the devil?
Whereas indeed the office of a patron is to have a care, a zeal,
a vigilant eye, for souls' health, and to provide for his churches,
that he is patron of, that they might be taught in God's word.
Truly, many nowadays, strive to be patrons of benefices, and
go to the law who should be patron. And what strive they
for, think ye? Even which of them shall go to the devil first.
For they regard not soul health, nor the office of preaching,
the office of salvation; whereas indeed therefore are they
patrons to look to it, and to see it be provided for. God of his
goodness and almighty power, might ordain other ways and
means of salvation; but this office of preaching is it that God
hath ordained, as St. Paul Saith ; Cum non cognoverit mundus
per sapientiam Deum, placuit Deo perstultitiam praedicationis
salvos facere credentes, “Whereas the world by his wisdom
knew not God, it pleased God by foolish preaching to save,”
“ those that believe,” credentes, “by foolishness of preaching,”
per stultitiam pradicationis, or foolish preaching, it maketh
no matter. Not that it was foolish indeed, but that the wise
mén of the world did so esteem and take the preaching of the
gospel, whereas indeed it is most godly wisdom: and the
reaching office is the office of salvation, and the only means
that God hath appointed to salvation. Credentes, Those that
believe be saved by this holy office of preaching. I would
SERMON PREACHED AT STAMFORD. 267
wish it were better looked unto and provided for, and that
patrons and bishops should see more diligently to it, than hath
been done afore time. I would ask no more diligence to this
office of salvation, than men are wont to bestow upon their
worldly pleasures, and lucre, or commodities. Nay, would
they but bestow half the labour and pains, and some little part
of the expenses, it were well.
To consider what hath been plucked from abbeys, colleges,
and chantries, it is marvel no more to be bestowed upon this
holy office of salvation. It may well be said by us, that the
Lord complaineth by his prophet, Domus mea deserta vos fes-
timatis unus quisque in domum suam, “My house ye have
deserted, and ye run every one to his own house.” What is
Christ's house, but Christian souls 2 but who maketh any pro-
vision for them? every man scrapeth and getteth together for
this bodily house, but the soul health is neglected. Schools
are not maintained; scholars have not exhibition, the preaching
office decayeth : men provide land and riches for their children,
but this most necessary office, they for the most part neglect.
Very few there be that help poor scholars, that set their children
to school to learn the word of God; and to make a provision for
the age to come. This notwithstanding is the only way to sal-
vation: God will not devise any new way, as far as I perceive:
but would have us to use this way ordained already. This
preaching way we ought to use, and not to look for any new
way: this office of salvation we ought to maintain, and
not look for any other. My request is, that ye would bestow
as much to the maintenance of this necessary office of salva-
tion, as ye were wont to bestow in times past upon Romish
trifles, and things of man's traditions. Neither do Inow speak for
myself and my convent as the begging friars were wont to do.
I have enough, I thank God, and I need not to beg. I would
every preacher were as well provided as myself through this
realm, as indeed I think them as well worthy as myself. I
wish, I say, ye would bestow as much upon this necessary
office of salvation, as in times past ye bestowed in pilgrimage,
in images, in gilding, painting, in masses, diriges”, trentals,
* It should be Dirges, from the Teutonic Dyrke, to howl and lament. Here
the meaning is the prayers said for the dead among the Roman Catholics, ac-
companied with mournful lamentations, and usually sung at funerals.
268 SER MON PREACHED AT STAMF ORD.
chantries", and such like vain things of the Romish Pharisees,
and papists inventing. Ye would do that without calling; and
to this will you not be ready when ye be called. If it be no
better in time to come than hitherto looked unto, then Eng-
land will at the last bewail it. Christ knew what a charge hang-
eth upon this necessary office of preaching, the office of salva-
tion, and therefore most earnestly applied it himself. And when
he chose his twelve apostles to send them forth unto this office,
he first prayed all the night. He being God almighty with the
Father, might have given all gifts fit for this office, but to
teach us, he would first pray all night. Here is good matter
for bishops and patrons to look upon, and not to regard so
little whom they give their benefices unto, or whom they admit to
cure the souls they have charge of. A notable example: Christ
prayed all night, ere he would send them forth, ere he would
put them in this preaching office, this most necessary office of
salvation. For he saw that they had need of great zeal to God,
and to soul health, that should take upon them to keep souls;
and a bold courage and spirit, that should rebuke the world,
of their sin and wickedness.
Many will choose now such a curate for their souls, as they
may call fool; rather than one that shall rebuke their covetous-
ness, ambition, unmercifulness. uncharitableness; that shall be
sober, discreet, apt to reprove, and resist the gainsayers with
the word of God.
These be the properties of every good preacher, to be a true
man, to teach, not dreams, nor inventions of men, but Viam
Dei in veritate, “The way of God truly : and not to regard
the personage of man.” Not to creep into his bosom, to claw
his back; to say to the wicked he doth well; for filthy lucre's
sake. Ah, these flatterers, no greater mischief in the common-
wealth, than these flatterers. But who would have discerned
this, but our Saviour Jesus Christ? He spied them out, and
knew all their malicious hearts, their uncharitable hearts, their
dissembling hearts, and said, Quid me tentatis, hypocrita ?
Hypocrites, hypocrites, hypocrites, one in heart, another in
mouth; fair in pretence, but full of mischief, and malicious
# A Chantry was a little chapel, or particular altar, ehdowed with lands or
other revenues, for the maintenance of one or more priests, daily to sing mass,
and perform divine service for the health, safety, and good estate of the souls of
the founders, and such others as they appointed
i
'ser Mon PREACHED AT STAMFORD. 269
hatred within ; he saw what was within. Then have at ye, ye
hypocrites: they put forth their question; Licet censum.
dare Caesari, an non? “Is it lawful to give tribute to Caesar,
or not ?”
A perilous question to answer to. This was the fruit of
their counsel, and this was the snare laid for him; what should
he do now P Hold his peace? That had been a slander to his
doctrine. They would have said; “Lo, how ignorant he is
in the law, that hath no answer to this simple and plain ques-
tion.” If he affirm, and bid pay the tribute, he shall incur the
hatred of the people, and seem to speak in favour of the Ro-
mans. If he would have denied it; then had they that they
sought. The Herodians were ready to lay hands upon him,
to have him to Bocardo”, to prison with him, a traitor that
speaketh against Caesar; away with this seditious fellow.
O Lord, what peril is it to have to do with these hypocrites?
Who could have escaped this snare but Christ only, which is
the wisdom of the Father, and knew all their maliciousness and
crafty sleights? And as he then by his wisdom overcame them,
so now doubtless he giveth wisdom to all his, to spy out and
beware of their subtle crafts. For such trains, traps, snares,
and subtleties, as these Pharisees laid for Christ, such have our
pharisaical papists laid for Christ's preachers. But he merci-
fully ever fulfilled his promise; Dabo os et sapientiam, cut non
possunt resistere omnes adversarii vestri, “I will, saith Christ,
give mouth and wisdom, which all your adversaries shall not
be able to resist.” They shall not be tongue-tied, they have
their answer, yea, so wise that their adversaries shall not be able
to resist. They may well oppress it here in this world with
power, but they cannot be able to overcome it with arguments
of truth; no, all the pack of adversaries, with all their subtle-
ties, snares, and gins. They may rail upon it, as in many
places lewd fellows do against priests' marriages; “that dame, his
wife, his whore, &c.” But they cannot deny it by any scrip-
ture, but that the marriage of priests is as good and godly, as
the marriage of any other man. “For wedlock is honourable
among all men, and the wedded bed undefiled. And to avoid
fornication, let every man have his own wife.” Well, let them
* An Italian word, signifying a close place, a dungeon, or prison, and at
that time the name of the common prison at Oxford.
270 SERMON PREACHED AT STAMF ORD.
rail, let them do what they can against the truth; Respice
finem, mark the end; look upon the end. The end is, all ad-
versaries of the truth must be confounded and come to nought,
neither shall they be able to resist it. And though the poor
disciples be troubled, vexed and persecuted, mark the end.
The highest promotion that God can bring his unto in this life,
is to suffer for his truth. And it is the greatest setting forth of
his word, it is God's seed. And one suffering for the truth,
turneth more than a thousand sermons. I will tell you an
example of this, how God giveth mouth and wisdom.
I was once in examination before five or six bishops, where I
had much turmoiling: every week thrice I came to examina-
tion, and many snares and traps were laid to get something.
Now God knoweth I was ignorant of the law ; but that God
gave me answer and wisdom what I should speak. It was
God indeed, for else I had never escaped them. At the last I
was brought forth to be examined, into a chamber hanged with
arras, where I was before wont to be examined, but now at this
time the chamber was somewhat altered: for whereas before
there was wont ever to be a fire in the chimney, now the fire
was taken away, and an arras hanging hanged over the chim-
ney, and the table stood near the chimney's end; so that I stood
between the table and the chimney's end. There was among
these bishops that examined me, one with whom I have been
very familiar, and took him for my great friend, an aged man,
and he sat next the table end.
Then among all other questions, he put forth one, a very
subtle and crafty one, and such one indeed as I could not
think so great danger in. And when I should make answer;
I pray you, Master Latimer, said he, speak out; I am very
thick of hearing, and here be many that sit far off. I mar-
velled at this, that I was bidden speak out, and began to mis-
deem, and gave an ear to the chimney. And, Sir, there I
heard a pen walking in the chimney behind the cloth. They
had appointed one there to write all mine answers, for they made
sure work that I should not start from them; there was no
starting from them.
God was my good Lord, and gave me answer, I could never
else have escaped it. The question was this: Master Latimer,
do you not think on your conscience, that you have been sus-
SERM ON PREACHED AT STAMF ORD. 271
pected of heresy P A subtle question, a very subtle question.
There was no holding of peace would serve. To hold my
peace, had been to grant myself faulty. To answer it was
every way full of danger. But God, which alway hath given
me answer, helped me, or else I could never have escaped it,
and delivered me from their hands. Many one have had
the like gracious deliverance, and been indued with God's
wisdom, and God's Spirit, which all their adversaries could
not be able to resist.
Ostendite mihi numisma census, “Shew me, said he, a
penny of the tribute-money.” They laid snares to destroy
him, but he overturneth them in their own traps, Qui com-
prehendit astutos in fallacia eorum; “He taketh the crafty
in their own subtle gins and snares;” but not maliciously to
destroy them, as they maliciously would have seen him hanged;
but mercifully to turn them from their wicked imaginations,
that they might consider that no wisdom, no subtle crafts, nor
counsel is against the Lord; and so repent and become new
men. At illi obtulerunt ill; denarium. And they brought
him a denari, a piece of their current coin, that was worth ten
of our usual pence, such another piece as our testoon. And he
said, Cufus est imago hac et superscriptio 2 dicunt ei, Caesaris:
“Whose image is this, and superscription 2 They said, Cae-
sar's:” For now was Jewry brought under the bondage of the
Romans, and therefore used they the Roman coin, and had
upon it both Caesar's image, and Caesar's superscription. Then
answered Jesus; Reddite ergo quae sunt Casaris Caesari, et
qua sunt Dei Deo, “Pay to Caesar that is due to Caesar, and
to God that which is due to God.”
Make not a mingle-mangle of them, but give to God his
own, give to Caesar his own. To God give thy soul, thy faith,
thy hope, thy obedient mind, to keep his word, and frame thy
life thereafter. To Caesar give tribute, tax, subsidy, and all
other duties pertaining to him; as to have him in thy honour
and reverence, and to obey his just laws and righteous com-
mandments, &c.
But because the time is past, I will here make an end for
this forenoon, desiring you to pray to God for his help ; for at
afternoon I purpose to begin again at this text, and to go forth
as God shall give me his grace. Now let us all say together
the Lord's prayer; “Our Father which art in heaven,” &c.
THE
$.
RESIDUE OF THE GOSPEL,
DECLARED AT STAMFORD, IN THE AFTERNoon,
BY MASTER HUGH LATIMER.
MATTHEW xxii. 21.
Reddite Caesari qua sunt Caesaris, et quae sunt Dei, Deo.
Yield to Caesar that belongeth to Caesar, and to God, that belongeth to God.
YE may perceive by that we have said, who spake these
words, and upon what occasion they were spoken. Our Sa-
viour Christ spake them to the tempting Pharisees, to the
crafty and subtle hollow-hearted Pharisees, willing them to
know their duty by their own confession, and to give to Caesar
his due, and to God his due. Our Savipur Christ spake them.
If he spake them, we ought to regard them. Regard them I
say, and make much of them, for though they were then spoken
to them, yet in them they were spoken to all the world. I use
to make a rehearsal of that I spake before, but because the
time is short, I will omit it. The service must be done, and
the day goeth fast away. Therefore I will to my matter, and
leave the rehearsal.
These words be words of great importance, and would well
be considered: for he that doth this, receiveth great benefits
by it, but he that doth it not, incurreth great damage and dan-
ger. The occasion was a counsel taken among these holy
fathers to snare Christ: a good and charitable deed; yet were
they holy men, holy fathers, full of charity up to the head and
ears. This they learned in their council, and this now they
set on broach. But Christ now causeth them to make answer
to their own question, as he did also a little before. When he
was come up into Jerusalem, and had driven the buyers and
sERMON PREAch ED AT STAMFORD. 273
sellers, in the temple. The arch Pharisees, provincials”, and
Abbots-Pharisees, came stoutly to him as he was preaching in
the temple, and said to him, Qua authoritate ista facis 2 aut
quis dedit tibi istam authoritatem 2 “By what authority
dost thou these things 2 Who hath given thee this authority ?
We have the rule of the people of God, we have given thee
no such authority.”
A wondrous thing, Christ had testimony of his Father;
“This is my beloved Son, hear him.” John had borne him
witness, saying, “Behold the Lamb of God, that taketh away
the sins of the world.” His works and miracles were testi-
monies that his doctrine was of God. Well, all this will not
serve: He must have license of these holy fathers, or else all
is nothing worth. Christ answered not directly to their ques-
tion, but asked them another question, and made them give
answer against themselves, and as it were with one wedge
driveth out another: “The baptism of John, was it of God,
or of man?” Was John sent of God, had he his authority of
God or of man? Here he driveth them to confess his doctrine
to be of God. For John, whom they could not deny to have
been sent from God, bare witness that his doctrine was true. If
they had confessed this, he would have inferred, Why believe
ye him not? If they should have said, John was not of God,
then would all the people have been against them; yea, in a
hurly-burly have stoned them. This they considered within
themselves, and yet their malicious hearts would not bear it to
confess the truth: may, rather, like wise gentlemen, they an-
swered, “We know not, we cannot tell.”
These Arch-Pharisees thought nothing might be done, or
taught, without their license, nor otherwise but as they pleased
to interpret. They were like our religion and clergy, that
thought nothing might be taught but as they pleased. They
would pay no tribute, tax, nor custom. They had their immu-
nities, privileges, and grants, from the Roman bishop. And to
maintain this they alleged many scriptures, as thus, Nolite tan-
* A provincial was a superior or chief governor of all the religious houses of
the same order in a province. To him belonged the visitation, good govern-
ment, redress of grievances, reformation, correction, &c., of them. He was ap-
pointed by the pope.
VoI. I. T
274 sERMon PREACHED At stamford.
gere Christos meos, which is, “Touch not mine anointed or con-
secrated people.” Which words the Lord spake by the Israelites
in Egypt, warning king Pharaoh to leave and cease from perse-
cuting the Israelites; and it maketh as much for our clergy's im-
munity and proveth it as well, as if a man alleged, Quem terra,
pontus, to prove that an ape hath a tail. Well, they answered,
“Caesar's;” they confessed it was Caesar's money, and Caesar's
image and writing upon it. Here Christ compelled them to
make answer unto their own question; and if envy should
arise, to take it themselves; for they confessed it to be Caesar's.
Then said he, “Give to Caesar that which is Caesar's, and to
God that is due to God.” This answer of Christ I would
have you all to learn: Give to your Caesar, to your king, to
our most noble king Edward, our Caesar, our king and
magistrate appointed and given to us of God, give to him
that which is due to him. This is a commandment of God,
as are these ; “Thou shalf not murder. Thou shalt not steal,
nor bear false witness against thy neighbours.” And as thou,
art bound upon peril of thy soul to obey the other; so upon
peril of thy soul thou art bound to obey and keep this. Look
well upon it, for it is upon peril of thy soul. Date, give, give,
a heavy word to a covetous heart, to a rebellious heart; they
would not hear reddite, or date, pay, or give ; but take, catch,
keep fast. We are all bound to live in obedience unto our
king, under his just and righteous laws and commandments.
Christ came indeed to deliver us from burthens and bondage,
but that was not from civil and politic laws and obedience. He
came to deliver us from the greatest bondage that can be, from
sin and damnation, The heaviest burthen that can be, is sin;
and in comparison of it, all other burthens are but light and
easy matters to bear. Therefore Christ came to deliver us from
that ; and gave his body to be torn upon the cross for that.
Neither could any work, or law, or sacrifice redeem us from
that, but Christ only.
I never preached in Lincolnshire afore, nor came here afore,
save once when I went to take orders at Lincoln, which was a
good while ago; therefore I cannot say much of Lincolnshire,
for I know it not : but I dare say, if Lincolnshire be as other
places that I know, this text condemneth a great many of Lin-
SERMON Psy'Ached AT STAMF ORD. 275
colnshire, and driveth them down to hell for breaking of this
commandment; “Give to Caesar that which is due to Caesar,
and to God that which is due to God.”
The office of a magistrate is grounded upon God’s word,
and is plainly described of St. Paul, writing unto the Romans,
where he sheweth that all souls, that is to say, all men, ought
to obey the magistrates, for they are ordained of God; and
to resist them, is to resist against God.
“For he is God’s minister, ordained to punish the wicked,
and maintain the good.” Wherefore we ought to pay to him
tribute, custom, taxes, and other things that he requireth upon
us, as Christ saith here: Reddite, give to Caesar. How
much we should give, he defineth not, but leaveth it to Caesar's
officers to determine, and to his council to appoint. Christ
was not the emperor's treasurer, therefore he meddled not with
that point, but left it to the treasurer to define and determine.
He went about another vocation, to preach unto the people
their duty, and to obey their princes, kings, emperors, and ma-
gistrates; and to bid them give that the king requireth of them :
not to appoint a king what he shall require of them. It is
meet for every man to keep his own vocation, and diligently
walk in it, and with faithfulness to study to be occupied in
that God hath called him unto, and not to be busy in that God
hath not called him unto. Therefore, saith Christ, “Give to
Caesar,” but he appointeth not how much, for that should his
treasurer know, and should warn him of it when hehath enough,
that the people be not oppressed with unnecessary burthens, nor
that the king's treasures be to seek when they should be occu-
pied. The king must have his treasures aforehand, what chance
soever come suddenly. It is no reason when the king should
occupy his treasure in maintenance of a commonwealth, in
defence of a country, in maintaining of his wars, that then his
money should be in thy purse to seek, and ungathered. Nay,
he must have it in a readiness, at hand, that it be not to seek,
And he must have as much as is necessary for him; for so
much is due to a king as is necessary, and so much may he
require by the law of God, and take of his commons, as is
necessary. And that must not thou, nor I, that are subjects,
appoint, but the king himself must appoint it, his council must
appoint it: we must give it, we must pay it, for it is due to
T 2
276 SERMON PREACHED AT STAMFORD.
*
the king, and upon peril of thy soul thou must pay it. And
as he that taketh my tippet or my cloak doth me wrong, and is
a thief; so he that doth not pay to the king that is his due, with-
out fraud or guile, doth the king wrong, and is in peril of his
soul for so doing. Well, mark it well now, and see whether
this text be a nipping text for covetous men, or no ; “Give to
Caesar that is due to Caesar.”
When the parliament, the high court of this realm, is ga-
thered together, and there it is determined that every man
shall pay a fifteenth part of his goods to the king ; then com-
missions come forth, and he that in sight of men, in his cattle,
corn, sheep, and other goods is worth an hundred marks, or an
hundred pound, will set himself at ten pound; he will be
worth no more to the king, but after ten pound: tell memow
whether this be theft or no P His cattle, corn, sheep, in every
man's eyes, shall be worth two hundred pound, besides other
things, as money and plate; and he will marry his daughter,
and give with her four or five hundred marks, and yet at the
valuation, he will be a twenty pound man ; doth he give to
Caesar that which is due to Caesar P Doth he not rather rob
the king of his bound duty and debt, that he owed to the king 2
Yes, it is very theft, and thou mightest with as good conscience
take my cloak or my tippet from me, as so unjustly take, or
withhold from the king, that which the parliament hath given
unto the king; it is thy bounden duty to pay him truly that
which is granted; for it is due debt, and upon peril of thy
soul thou art bound to obey it. Yea, I will say more ; if the
king should require of thee an unjust request, yet art thou
bound to pay it, and not to resist and rebel against the king.
The king indeed is in peril of his soul, for asking of an unjust
request, and Godwill in his due time reckon with him for it; but
thou must obey thy king, and not take upon thee to judge
him: God is the king's judge, and doubtless will grievously
punish him, if he do any thing unrighteously. Therefore
pray thou for thy king, and pay him his duty, and disobey
him not. And know this, that whensoever there is any unjust
exaction laid upon thee, it is a plague and punishment for thy
sin, as all other plagues are; as are hunger, dearth, pestilence,
and such other. We marvel we are plagued as we be, and I
think verily this unjust and unfaithful dealing with our princes,
sERMon Pººched at staMford. 277
is one great cause of our plague: look therefore every man
upon his conscience. Ye shall not be judged by worldly
policy at the latter day, but by God's word: Sermo quem
locutus sum vobis, ipse judicabit vos in novissimo die, “The
word that I have spoken to you, that shall judge you at the latter
day.” Look well now every man upon his conscience, and see
whether he have done this commandment of God: Give to
your king that which is due to him, and he that findeth him-
self guilty, let him amend in time to come. This is hard gear,
and sore gear, thou wilt say: Give, give; I have wife and
children, and great charge: well I shall tell thee, it minisheth
not thy stock one farthing at the year's end. Hearken what
God saith: Si audieritis verba mea, “If you will hear my
words, saith God, and keep that I command thee, I will bless
thee, and,” Simon audieritis, “If ye will not hear my words,
and do my commandments, thou shalt be cursed,” &c.
What is blessing 2 Not wagging of the fingers, as our bishops
were wont : but it is, I will favour thee, and increase thy goods,
thy corn, thy cattle, thy ox, thy sheep; and in all thy business,
thou shalt prosper and go forward. And what is the curse,
but to be out of God's favour ! I will impoverish thee; thy
corn, thy cattle, thy ox, thy sheep, shall not prosper, what thou
takest in hand, it shall not go forward. This was not taught in
times past; men had pilgrimages, images, masses, trentals, &c.
But I would have you muse of these two points: cursed, if
thou hear not God's word commanding thee to pay thy duty to
the king; and blessed, if thou hear it and keep it. I would have
you to muse of these two things. That it shall not minish thy
stock: Shew me one man in all England that is the poorer for
paying the king his duty, for being a true dealing man, a good
alms-man, &c. Many have come to poverty by dicing, carding,
riot, whoredom, and such like; but never no man by truth,
mercy, alms, right dealing with the king. In the cardinal's*
time men were put to their oaths, to swear what they were
worth. It was a sore thing, and a thing I would wish not to
be followed. O Lord, what perjury was in England by that
swearing P I think this realm fareth the worse yet for that
perjury; for doubtless, many a one willingly and wittingly for-
* In the administration of Cardinal Wolsey.
278 sERMON PREACHED AT STAMFor D.
sware themselves at that time. It is a dear time, thou wilt say,
and men have much ado to live; therefore it is good policy to
set myself much less than I am : well that is thy worldly
policy, and with it thou runnest into the curse of God for
breaking his word and commandment; “Give to Caesar that
which is due to Caesar.”
I will tell thee a good policy to keep thy stock, and to main-
tain thine estate: not a policy of the world, but of God's word,
and it is this; Quaºrite primum regnum Dei et justitiam ejus,
et hac omnia adjicientur vobis, “Seek first the kingdom of
God, and the righteousness of it, and all things shall be plen-
teously given to you.” Dost thou not believe this to be true?
Is Christ a hollow man, an untrue man, a dissembler ? The
Pharisees make him a true man, and we make him a false
harlot *. He is a true man, and his words and promise are
true. Nay, we be false, hollow-hearted, and therefore justly
punished. For if we would credit his words, it should with-
out doubt, be given us abundantly upon heaps; yea, more
than we could desire.
When we pray for things unto almighty God, what ask we?
do we ask forthwith at the first chop our necessaries? Nay,
Christ taught us first to pray; “Our Father, which art in
heaven; hallowed be thy name; Thy kingdom come; Thy
will be done in earth as it is in heaven,” &c. First, we pray
these petitions for faith, hope, and charity; that God's honour
may in all things be set out among us; and then we pray after
for bodily things. But we now leave these petitions, and would
be in panem nostrum, “our daily bread” at the first dash, we
would have our daily bread at the first chop; and so we have
that, we force little of the other. We will not say in words,
that we think God false, but in deeds we plainly affirm it; for
we trust him not, neither believe his promise when he biddeth
us, Give, give; I will bless ye, I will make good my word.
Nay, nay, we will scrape and scrawl, and catch and pull to us
all that we may get. Ali; dividunt sua et ditores fivnt,
ali, rapiunt non sua et semper in egestate sunt, “Some men,
saith Solomon, divide their own goods; they pay the king his
* This word in old English was indifferently applied either to vile men or
female prostitutes.
SERMON PREACHED AT STAMFOR. D. 279
duty, every man his own, give alms, and yet are more rich,
they have enough and enough. Others rob other men, scratch
and scrape all that they may come by, never content, never
enough, heap to heap, and yet are they alway beggars.”
Qui benedicit impignabitur, “He that blesseth shall be fat
and wealthy:” He that blesseth, not with wagging his fingers,
but helping the poor people, he shall be blessed and ever have
enough. God will bless him, God will increase him. And in-
deed so ought men to consider their gifts and goodness to be
given, ut illorum copia, altorum succurrat inopia, that their
abundance might succour the necessity, poverty, and misery of
their poor neighbours, and not to waste it, consume it in riot
and excess; but in deeds of mercy, in deeds of charity, and
pity upon the poor. Qui miseretur pauperis, feneratur Do-
'mºno, “He that hath mercy upon the poor, he lendeth upon
usury unto the Lord.” This is a good usury, to make God thy
debtor. Many lend upon worldly usury, which is surely a
very wicked thing, and God forbiddeth it. But this usury God
commandeth, and promiseth to supply the lack of it in thy
coffers. He will be debtor, he will be paymaster. Thou shalt
not find thy stock diminished at the year's end by keeping
God’s commandment, but rather blessed and increased. “Give
therefore unto the king that is due unto the king; et qua sunt
Dei Deo, and give to God that which is God’s.” What is
God’s P that I give at God’s bidding. The tithes, oblations,
first-born of beasts, and sacrifice cattle, all which God appointed
unto the Jews to the maintenance of their church-ministers, of
the clergy, poor widows, fatherless children, maintenance of
poor scholars. This was the cause that God assigned the Jews
to pay their tithes, and until the coming of Christ they were
due by God's law, and might by the law given to Moses be
claimed. But now that law is at an end, neither can they be
claimed any more by that law. Notwithstanding, now in the
time of the new testament, the princes be bound to provide a
sufficient living for the ministers, as St. Paul saith; Qui evan-
gelium praedicant de evangelio vivant. They that preach the
gospel; this is the ministry of salvation, preaching of the gospel,
and unto such ministers, ye be bound to give a sufficient liv-
ing: Communicate catechizant; in omnibus bonis, “Give
280 SERMON PREACHED At stam For D.
part to him that teacheth you, in all good things:” give him
part of all your goods; see he have sufficient living. But
who shall appoint him a sufficient living; himself? Nay.
Who then you? Nay, neither. The king must appoint
him sufficiently to live upon; for I think verily there are
a great many, which if the minister should have no living but
at their appointment, he should not have clouting leather to
piece his shoes with ; no, not clouting leather to his shoes.
The king therefore must appoint the ministers their livings by
his law, and that living that the king appointeth they must
claim, and you must pay it to them truly : for it is their due,
and it is theft to withdraw it or hold it from them: For God
commandeth you to obey your king's laws, and by the same
laws the king giveth the minister his tithes, and other duties;
therefore upon the peril of thy soul, thou art bound to obey
thy king, and to pay thy curate that tithe that thou art com-
manded.
But some will say, our curate is naught, an asshead, a dodi-
pole, a lack-latin, and can do nothing : Shall I pay him my
tithes, that doth us no good nor none will do P Yea, I say,
thou must pay him his due ; and if he be such a one, complain
to the bishop. We have complained to the ordinary, and he
is as negligent as he. Complain to the council. Sir, so have
we done, but no remedy can be had. Well, I can tell where
thou shalt complain; complain to God, he will surely hear
thee, he will remedy it. Christ saw the people lying, Tanguam
oves non habentes pastores, “As sheep having no shepherd.”
They had Bishops, Scribes, and Pharisees; curates in name, a
great many; yet were they “as sheep having no shepherd:”
What is that to say P they had no true teachers, they had no
preachers of the law of God to them. What remedy taught
Christ for it, withdraw their livings? Nay. Make tu-
mults P Nay: but Rogate Dominum messis, “Pray the Lord
of the harvest.” Pray, pray. Prayer is the remedy that never
faileth; when all other faileth, this never faileth. Therefore
pray unto God, and he will either turn his heart, and make
him better, or remove him from thee, and send a better in his
place; or else take him away altogether. g
So will the Lord do with any other oppressors of the poor;
SERM ON PREACHED AT STAMFOR.D. 281
either he will turn their hearts, and make them better, or else
remove them, and take them quite away. Therefore let men
be patient and suffer, and pray unto God for deliverance from
their troubles, and not think to remedy it themselves; but pray
to God, and he will remedy it. Pray, I say, and take patience,
and you shall see the Lord will in due time remedy it.
There be many that turn this text clean contrary; for they
yield to Caesar that which is God’s, and to God that which is
Caesar's. They had money enough to build monasteries,
chantries, masses, year-days *, trentals, to gild images, &c.
And all this they did, say they, to honour God with.
They would worship God with copes, torches, tapers, can-
dles, and an hundred things more, that God never required at
their hands. God requireth the hearts to fear him, and love
him, and studiously to walk before him; but this inward ser-
vice we will not give him. Nay, we give Caesar our heart, and
God our outward service, as all such do as have received the In-
terimt. God should possess our whole hearts, and we should
most studiously walk every man in his vocation, according to
the word of God, according to his commandments, obeying
our king, and succouring the poor and needy, as he hath com-
manded us. And this is God’s true service, and the thing that
belongeth to God.
‘If this be true, what is become of our forefathers?
I answer, it is a vain and unprofitable question, either it
needs not, or it boots not. Whatsoever they did, let us do
well, let us keep God's bidding, God's commandments, and
then are we safe.
* The same as anniversary days; these were days, on the return of which,
every year, people used to pray for the souls of their departed friends; and on
which it was customary for the priest to say an Obit, or service for the dead
person.
2 t When the pope transferred the council from Trent to Bologna, the emperor
Charles V. was so much offended, that he ordered three divines, Julius Flergius,
bishop of Naumbourgºſichael Sidonius, and Islebius Agricola, to draw up a
form of religion to settle the differences between the papists and protestants of
Germany. These persons accordingly composed a book which went by the
name of the Interim, because it was intended to last as a standard of faith, till a
general council should be called in Germany. The book being thus prepared, a
diet was convened at Augsburgh, where it was received; but at Rome and Bo-
logna it was condemned; while most of the reformed communion opposed it as
popery in disguise. Thus the design of the emperor was frustrated by both
parties, and a severe persecution in Germany was the consequence.
U
282 SERM ON PREACHED AT ST AMF OR.D.
When one dieth, we must have bells ringing, singing, and
much ado. But to what purpose? Those that die in the favour
of God are well, those that die out of the favour of God, this
can do them no good; Ubi ceciderit lignum, ibi erat, “Where
the tree falleth, there it shall remain.”. Study therefore to
live in the favour and grace of God, in repentance, in amend-
ment of life; and then diest thou well. Further, to the ques-
tion of our forefathers, God knoweth his elect, and diligently
watcheth and keepeth them, so that all things serve to their
salvation. The nature of fire is to burn all that is laid in it;
yet God kept the three young men in Babylon, that they burnt
not. And Moses saw a bush on fire, but it burnt not. So
false doctrine as fire burneth, it corrupteth. But God kept
his elect, that they were not corrupt with it, but always put
their trust in one everliving God, through the death of Jesus
Christ our Lord. In Elias's time idolatry and superstition
reigned; so that Elias said, Domine, altaria sua subverterunt,
“Lord, they have destroyed thine altars, and slain thy prophets
and preachers, and I am left alone.” But the Lord answered
him ; “I have reserved to myself seven thousand men that
have not bowed their knees to Baal:” so God, I trust, reserved
our forefathers, in so perilous times, more graciously than we
can think.
Let us thank God then for the gracious light of his word
sent unto us, and pray for our gracious king and his council,
that set it forth unto us. And as for our forefathers, seeing we
have no charge given us of God, leave them, and commend
them unto God's mercy, who disposed better for them than we
can wish.
But some will say now; what need we preachers then God
can save his elect without preachers. A goodly reason. God
can save my life without meat and drink, need I nome there-
fore? God can save me from burning, if I were in the fire,
shall I run into it therefore? No, mo; I must keep the way
that God hath ordained, and use the ordinary means that God
hath assigned, and not seek new ways. This office of preach-
ing is the only ordinary way that God hath appointed to
save us all by. Let us maintain this, for I know none other,
neither think I God will appoint or devise any other: “Pay
therefore to Caesar, that which is due to Caesar.” And this said
SERMON PREACHED AT STAMFOBD. 283
Christ by an heathen king, a paymim”; how much more ought
we to pay to our Caesar, our liege, lord, and king, a christian
king, and so godly and virtuous a learned king? And “Pay
to God that is due to God:” tithes and all duties belonging to
the ministers and preachers of this office of salvation, give to
them without dissembling, without withdrawing or abridging
of their duties. Take heed of lying, and setting thyself at less
than thou art. Mark the example of Ananias and Saphira
his wife; they died suddenly for their lying and dissimu-
lation in the like matter. Well, this was Christ's doctrine.
This was his answer; “Give to Caesar that which is Caesar's,
and to God that which is God’s.” Et non potuerunt repre-
hendere verbum ejus coram populo, “And they could not find
fault in his word before the people,” it was so just, so consonant
with scriptures and with reason. Yet afterward they falsified
his word before Pilate, accusing him, Hunc deprehendimus
evertentem gentem, et vetantem tributa dar; Casar, “We
found this fellow turning away the people's hearts, and for-
bidding the tribute to be given to Caesar.” These be perilous
people to meddle withal, malicious and uncharitable; that care
not what slander they accuse a man of. Deny they are ready
to accuse; affirm they will yet falsify his word. Then it is
best to say nothing at all. Nay, not so. Let us speak God's
truth, and live according to his commandment, he shall deliver
us from the hands of our adversaries, and make us safe in his
heavenly kingdom. Let us, I say, do God’s bidding and com-
mandment; give to our king our duties: truly we shall have
never the less, it shall not minish our stock, we shall rather
have the more. For God is true of his promise: let us main-
tain the necessary office of salvation, pay to the ministers the
things appointed them; maintain scholars and schools, help the
poor widows and fatherless children, study to do good while we
have time in this present life; so shall the Lord in this life
bless us, and after this life give us eternal life, through Jesus
Christ; to whom, with the Father and the Holy Ghost, be all
laud and honour. Amen.
Marvel not that I use at the sermon's end to make prayer,
for I do it not of singularity: but when I am at home, and in
*
* The old English word for Heathens, Pagans, or Gentiles.
284 SERMON PREACHED AT STAMFORD.
the country where I go; sometime when the poor people come
and ask at me, I appose then myself, or cause my servant to
appose them of the Lord's prayer; and they answer some, I
can say my Latin Pater-noster; some, I can say the old Pater-
noster, but not the new *. Therefore that all that cannot say it
may learn, I use before the sermon and after, to say it. Where-
fore now I beseech you let us say it together, “Our Father,
which art,” &c.
* To appose, from the Latin word appono, meaning to put questions. In-
gulphus, abbot of Croyland, who was educated in the old school of West-
minster, says, that he was often examined in this manner by Editha, queen of
Edward the Confessor. Stow translates the passage thus in his Annals :
“I have seen her, saith Ingulphus, that when being yet but a boy, I came
to see may father dwelling in the king’s court. And often coming from school,
when I met her, she would appose me touching my learning and lesson, and
falling from grammar to logick, wherein she had some knowledge, would sub-
tilly conclude an argument with me, and by a hand-maiden give three or four
pieces of money, and send me into the place where I should receive some
victuals, and so be dismissed.” g
ENI) OIF VOL. I.
LONDON :
PRINEED BY WILLIAM Clowes,
orthumberland-court.
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