The Second to Seventh Sermon to His Majesty, Sermon 2

The Second to Seventh Sermon to His Majesty · Sermon 2

¶The thyrde Sermon of Mayster Hughe Latymer, whych he preached before the Kynge wythin hys graces Palayce at Westminster the .xxij. daye of Marche.

QVecunque scripta sunt ad nostram doctrinam scripta sunt. Al thinges that are wryten, are wrytten to be oure doctrine. All thynges that be wrytten in Gods holye Boke, the Byble, were wrytten to be oure doctrine longe before our tyme, to serue from tyme to tyme, and so forth to the worldes ende.

Ye shall hauehave in Remembraunce, moste benynge and gracyouse Audience, that a preacher hathe .ii. offices,A preacher hath two offices. and the one to be vsed orderly after an other.

The fyrste is Exhortari per sanā doctrinam. i. To teache true doctrineTo teach true doctrine He shall hauehave also occasion oftentymes to vse an other, & that is. Contradicentes conuincere. ij. To confute gaynsayers & spurners against y^e trothTo reprehende to conuynce, to confute gaynesayers and spurners agaynst the truth.

Whye? you wyll saye, wyll anye bodye agayne saye true doctryne, and sound doctryne? Well, let a preacher be sure, that hys doctrine be true, & it is not to be thought, that anye bodye wil gayne saye it. If. S. Paule had not forsene that ther shold be gayne sayers, he hadde not neadde to hauehave appoynted the confutacion of gayne sayinge.

Preachers hauehave euer had gaynsayersWas there euer yet preachers, but there were gayn sayars? that spurned? that winste? that whympered agaynste him? that blasphemed, that gaynesayed it?

Exo. vij. vist. ix.x.When Moyses came to Egipt wyth sounde doctrine, he had Pharao to gayne saye hym. Ieremy was the minister of the true worde of God, he had gain sayers the priestes, and the false Prophetes borne vp by Achab,

iij. King. xviijEly had all Bals priestes supported by Iesabel to speake agaynste hym.

Math. xij.xv.xvi.Iohn Baptiste and oure Sauioure Iesus Chryste, had the Pharseis, the Scribes, and the priestes gayn sayers to theym. The Apostles, had gayn sayers also,Actes. xxviij. for it was sayde to saynct Paule at Rome:

Notum est nobis quod vbique secte huic contradicitur: We know that eueryevery man doth gayne say this lernynge.Eusebius de temporibus. Hystoria ecclesiastica. Antonius sabellicus. After the Apostles tyme the trueth was gayne sayed w^t tyrantes, as Nero, Maxentius, Domicianus, and suche lyke, and also by the doctrine of wycked heretikes.

In the popysh masse tyme,We were thē at a peace w^t the deuyl and at debate w^t God. ther was no gayn sayinge, all thynges semed to be in peace, in a concorde, in a quiet agrement. So longe as we had in adoration, in admiration, the popyshe masse, we were then wythoute gaynsayinge. What was that? Thesame y^t Chryst speaketh of. Cū fortis armatus custodierit atriū &c. When Sathan the deuyll hath the guydynge of the house, he kepeth al in peace that is in his possessyon: whan Sathan ruleth, and beareth dominion in open Religion, as he dyd with vsus whē we preached pardō matters, purgatorye matters, & pylgremage maters, all was quiet. He is ware inoughe, he is wily, and circūspect for stiryng vp and sedicion. When he kepeth his terrytory al ys in peace.

Yf there were anye manne that preached in England in times past, in the popes tymes, (as peraduenture there was .ii or .iii) strayght ways he was takē & napped in y^e head wyth the title of an heretique. When he hath the religyon in possessyon, he sturreth vppe no sedycyon, I warrant yow.

How many discentyons hauehave we hearde of in Turkye? But a fewe I warrant you.The deuyll makes no dissention in Turkye He busyeth hym selfe there wyth no discention. For he hath there dominion in the open Relygion, & neadeth not to trouble hym selfe any further.

The Iewes lyke ronnagates where so euer they dwell (for they be disperst and be trybutaryes in all contryes where they inhabyte) loke wheather ye here of anye heresyes amonge them?No heresyes amongest the Iewes. But when fortis superuenerit, whē one stronger then the Deuyll, cometh in place, whyche is oure Sauyour Iesus Chryste, and reueleth hys worde,When y^e deuil bestyrreth him & plaieth hys parte. then the Deuyll roareth, then he bestyrreth hym, then he rayseth diuersytye of opinions to sclaunder Gods word. And yf euer cōcord shoulde hauehave bene in Religyon. when shoulde it hauehave bene but when Christe was here?Preachers are noted to be the cause of sedition. Ye fynde faulte wyth preachers, and saye, they cause sedition. We are noted to be rassh, and vndiscret in our preachynge. Yet as discrete as Chryste was ther was diuersitie, yea, what he was him self.The .xvi. of Mat. Mark. viij. Luk, ix. For when he asked what men called hym. Hys Apostles answered hym. Some saye, you are Iohan Baptiste. some saye, you are Helias, and some saye, you are one of the prophetes, and these were they that spake best of him. For some sayed, he was a Samaritane, that he had a Deuyll wythin him, a gloser, a drincker, a pot-companion.

There was neuer Prophet to be compared to hym, and yet was there neuer more dyssentiō then whē he was,They was neuer so great dissention as when Chryst preached. and preached hym selfe.

If it were contraried thē, wil ye thynke it shal not be contraried nowe, when charitye is so colde and iniquitye so stronge? Thus these backebyters, and sclaunderers must be conuinced.

Saynte Paule sayed: There shall be intractabiles, that wyll whympe and whyne,ij. Tymo. iij. ther shall be also Vaniloqui, vayne speakers. For the whyche Sayncte Paule appoynteth the preacher to stoppe theyr mouthes and it is a preachers offyce to be a mouthe stopper.A preacher offyce is to be a mouth stopper. But not to hauehave hys one mouthe stopped wyth a benefice or a byshop rike

Thys daye I muste somwhat do in the seconde offyce, I muste be agayne sayer, and I must stoppe theyr mouthes, conuynce, refell, and confute that they speake sclaūderousely of me.

There be some gayne sayers gayne sayers, for there be some sclaunderouse people, vaynespeakers, and intractabiles whych I muste nedes speake agaynst.

But fyrste I wyl make a shorte rehersall to put you in memorye of that, that I spake in my last Sermon. And that done, I wyll confute one that sclaūdereth me. For one there is y^t I must nedes aunswre vntounto, for he sclaundreth me for my preachynge before the kynges maiestye. There be some to blame, that when a preacher is wearye, yet they wyll hauehave hym speake all at once.

Ye must tary tyll he here more. Ye must not be offended tyll ye here the rest. Here all and then iudge al. What ye are very hastie, very quicke with your preachers? But before I enter further into thys matter I shal desier you to praye. &c.

Fyrst of all as touchinge my fyrst sermon, I wyll runne it ouer cursorie. The Epiloge, or rehersal of the fyrste sermon.ryppynge alittle the matter. I brought in an hystorye of the Byble, excytynge my audience to beware of by walkynges, to walke ordinatlye, playnly, the kynges hygh way, and a gre to that, which stādeth wyth the order of a Realme. I shewed you how we were vnderunder the blessing of God, for our kynge is Nobilis, I shewed you we hauehave a noble Kynge. True in heritoure to the crowne wyth out doubte. I shewed furthermore of his godly educacion. He hath suche schole Maiesters as can not be gotten in all the Realme againe. Wherfore we may be suer that God blessed this realme,The Kynges Scole masteres are praysed worthely. all thoughe he curssed the realme, whose ruler is a chylde, vnderunder whō the officres be clymbynge, and gleyynge, flurynge, scratchyng, and scrapynge, and volupteously set on banketyng and for the maynetenaunce of theyr volupteousnes, go by walkes. And althoughe he be yong he hath as good, and as sage acounsayle, as euer was in England,The Counsayle of England hauehave their cōdyng and worthye prayse which we may well knowe by their godly procedinges, and settynge fourthe of the worde of God: Therefore lette vsus not be worse? then the styffe necked Iewes. In kynge Iosias time, (who beynge yonge dyd alter,The people dyd not repyne agaynst Kynge Iosyas in hys minorite. chaunge and correcte wonderfully the religion) it was neuer heard in Iewry that the people repyned or sayed, The Kyng is a child. This geare wyl not last lōge. It is but one or two mens doynges. It wyll not but for a tyme. The kynge knoweth it not. Wo worth that euer suche men were borne. Take hede lest for our rebellion God take hys blessyng a waye from vsus. I entred into the place of the kynges pastyme. I tolde you howe he muste passe hys tyme in readynge the boke of God (for that is the kings pastime by goddes appoyntemente) in the whyche boke he shal lerne to feare god,What is a Prynce lyke pastme.

Oh howe carefull God is to set in an order all thynges that belong to a kynge in his chamber,God is carefull for a kynges house and the order of y^e same. in hys stable in hys treasure house.

These peuishe people in this Realme hauehave nothynge but the kynge,The kinge is in eueryevery mannes mouth when it makes for their purpose. the kinge in theyr mouthes, when it maketh for their purpose. As there was a doctor that preached, the kynges maiestie hath his holy water, he crepeth to the crosse, & thē thei hauehave nothynge but the Kynge the kynge in their mouthes. These be my good people that muste hauehave their mouthes stopte, but if a man tell them of the kinges proceadynges, nowe they hauehave theyr shyftes,Mayn for shyftes and put offes. and theyr puto… saying, we may not go before a lawe, we maye breake no order. These be the wicked preachers, ther mouthes muste be stopte, these be the gaynesayers. Another thing ther is y^t I told you of Ne eleuetur cor regis. etc. The kyng must not be proude ouer his brethren.A kynge must not be proude He must order his people wyth brotherly louelove and charitie. Here I brought in ex…mples of proude Kynges. It is a great pride in kynges and maiestrates when they wyll not heare,iii. Kyndes of prid in a king nor be confortable to the …ound doctrine of God. It is an other kynde of pryde in kynges whē they thynke them selues so high, so lofty, that they disdaine & thinke it not for their honour to heare poore mens causes thē selues.Kinges hauehave clawe backes and docter pycke mote & hys fellowe a boute hym. They hauehave claubackes y^t say vntounto thē. What sir? What nede you to trouble your selfe? take you youre pleasure, hunte, Hauke,Clawbackes counsel. daunce, and dallye, let vsus a lone: we wyll gouerne and order the commune weale matters well ynoughe. We worth them, they hauehave bene the rote of al myschiefe and destruccion in thys Realme.A King must praye as wel as rede, A kynge ought not only for to reade and studye, but also to praye. Let hym borowe example at Salomon, who pleased God hyghlye wyth his peticion,Salomon praied for wysedome. desyringe no worldely thynges, but wysdom, which God did not onelyonly graūt hym, but because he asked wysedome, he gaue hym manye mo thynges. As ryches, honoure and such lyke. Oh, how it pleased God that he asked wysdom… And after he had geuē him this wisdome he sent hym also occasion to vse the same by a couple of strumpets. Here I told an example of a meke kynge, who, so continued, vntyll he came into the company of strange women He herd them not by meanes, or by anye other,Salomon herd the causes & cōplaintes of his people in hys own person. but in hys owne person, and I thinke verely the naturall mother had neuer had her own child if he had not herd the cause hym selfe, They were …eritrices. Hoores althoughe some excuseth the matter, & say they were but typplers, suche as kepe alehouses. But it is but foly to excuse thē, seing the Iewes were such, & not vnlike, but thei had theyr stewes & the mayntenaūce of whordom as they had of other vices. One thynge I must here desier you to reforme my lords. You hauehave put downe the Stues. But I praye you what is the matter a mended?M Latimers request to the lordes for the abolishemēt of whordome. what a uayleth that? ye hauehave but changed the place, & not taken the whordome awaye. God shoulde be honored eueryevery where For the scripture sayth. Domini es terra et plenitudo eius. The earth and the lād is the Lords. What place shoulde be then wythin a Christiā realme left, for to dishonour God. I must nedes shewe you such newes as I here. For thoughe I se it not my selfe, not withstāding it cometh faster to me then I wold wyshe. I do as s. Paule doth to the Corinthiās Auditur in uos stuprum. There is such a whordome amonge you as is not amonge the gentiles. So lykewyse. Auditu, I here say hate ther is suche whordome in Englande as neuer was sene the lyke. He charged all the Corinthians for one mans offence sayinge.Al the Corinthyans charged for one mans synne. They were al gilty for one mans synne, if they woulde not correcte and redresse it, but wynke at it. Lo, here may you se how that one mans synne poluted al Corinth. A litle leauen as S. Paulle sayeth, corrupteth a greate deale of dowe. Thys is, Communicare alienis pecatis, to be partaker of other mens sines I aduertise you in Goddes nanie loke to it. I here sai, ther is now more whoredome in London, thē euer ther was on the banke.More whoredom in londō thē euer there was on the banke. These be the newes I hauehave to tell you. I feare they be true. Ye oughte to here of it, and redresse it, I here of it, & as Paul sayth, Aliqua ex par…e credo.

There is more open whordome more stuede whoredome then euer was before. For Gods sake let it be loked vponupon. It is youre office to se vntounto it. Nowe to my confutacion. Ther is a certaine man that shortely after my first sermon, beynge asked if he had bene at the sermon that daye, answerd, yea: I praye you sayd he how lyked you hym? mary sayed he euen as I lyked hym alwayes,Of one that reported M. Latimer to be a sediciōs fellowe. a sedicious fellowe. Oh lord he pinched me their in dede Nay he had rather a ful bitte at me. Yet I comfort my self with that,Christ was noted for a sediciouse styrrer of the people. that Christ hym selfe was noted to be a sturrer vp of the people agaynst the Emperour, and was contented to be called sediclouse. It be commech me to take it in good worth, I am not better then he was. In the kings daies that dead is, a meanye of vsus were called together before hym to saye our myndes in certayne matters.How M, Latimer was accused to oure sate Kyng of famous memory Kynge Henry the eyght and hys answere In the end one kneleth me downe, and accuseth me of sediciō, that I had preached sediciouse doctrine. A heauye salutacion, and a harde poynt of suche a mans doynge, as yf I shoulde name hym, ye woulde not thinke it. The king turned to me and sayed. What say you to that syr? Thē I kneled downe, and turned me fyrste to myne accuser, and required hym.

Syr what forme of preachinge woulde you appoynt me to preache before a kynge? Wold you hauehave me for to preache nothynge as concernynge a Kynge, in the Kynges sermō? HaueHave you any commission to a poynt me what I shall preach? Besydes thys, I asked hym dyuers other questions, and he wold make no answere to none of them all. He had nothynge to say. Then I turned me to the Kyng, and submitted my selfe to hys Grace and sayed I neuer thoughte my selfe worthy, nor I neuer sued to be a preacher before youre Grace,His aunswer to the kynge but I was called to it, & would be wyl lyng (if you mislyke me) to geue place to my betters. For I grūt ther be a great many more worthy of the roume thē I am. And if it be your graces pleasure so to allowe thē for preachers, I could be contēt to bere their bokes after theym. But if your Grace allowe me for a preacher I woulde desyre your grace to geue me leaue to discharge my cōciēce. Geue me leaue to frame my doctrine accordyng to myne audiēce. I had byne a very dolt to hauehave preached so,In preaching we must hauehave respecte to the place and to the personnes at the borders of your realm, as I preach before your grace. And I thāke almyghtye God, whych hath al wayes byne remedy, that my sayinges were well accepted of the kynge, for lyke a gracious Lord he turned into a nother communicacyon. It is euen as the scripture sayeth. Cor Regis in manu domini, the Lorde dyrected thē kinges hart. Certaine of my frendes came to me wyth teares in their eyes, and tolde me they loked I should hauehave bene in the tower the same nyghte. Thus hauehave I euer more bene burdened wyth the worde of sedition. I hauehave offended God greuouslye, transgressyng hys law, and but for his remedy and his mercye, I woulde not loke to be saued. As for sedicion, for oughte that I knowe, me thynkes, I shoulde not nede Christe, if I myght so say.M. Latimer was euer voide of sedicion and yet styl charged and burdened ther with. But if I be cleare in anye thynge, I am cleare in thys. So farre as I knowe myne owne herte, there is no man further from sedicion then I, whyche I hauehave declared in all my doynges, and yet it hath bene euer layed to me. An othher tyme, when I gaue ouer myne offyce, I should hauehave receyued a certayne dutye that they call a Pentecostall it came to the summe of fyftye and fyue pound, I sent my commissarye to gather it, but he coulde not be suffered.How. M. Latimer hys pē tecostal was deteined and vppon what skyll. For it was sayed a sedicion should ryse vponupon it. Thus they burdened me euer wyth sedicion. So thys gentilman commeth vp nowe wyth sedicion. And wott ye what? I chaunced in my last Sermon to speake a mery worde of the newe shilling (to refreshe my auditory) howe I was lyke to put away my newe shillynge for an olde grote,Of the newe shyllynge. I was herein noted to speake sediciously. Yet I cō fort my self in one thyng, that I am not alone, and that I hauehave a fellowe. For it is, Consolatio miserorom. It is the comforte of the wretched to hauehave companye. Whē I was in trouble, it was obiected an sayed vntounto me that I was syngular,M. Latimer noted of a syngalaritie. that no man thought as I thought, that … loued a syngularyte in all thā I dyd, and that I tooke away. contrarye to the kynge, and the whole parliamente, and that I was trauayled wyth them, that had better wyttes then I, that I was contrary to thē al. Marye syr thys was a sore thunder bolte. I thought it an yrksome thynge to be a lone, and to hauehave no fellowe. I thoughte it was possyble it myghte not be true that they tolde me. In the .vii. of Iohn the Priestes sente out certayne of the Iewes to bryng Christ vntounto theym vyolentlye. Whē they came into the temple and harde hym preache, they were so moued wyth his preachynge, that they returned home agayne, and sayed to them that sente them. Nunquam sic locutus est homo vt hic homo. There was neuer man spake lyke thys man. Then answered the Pharyses: Num et vos seducti estis? What ye braynsycke fooles, Ye hoddy peckes. Ye doddye poulles,A paraphrastical exposition. ye huddes, do ye beleue hym? are you seduced also? Nunquis ex Principibus credidit in eum.

Did ye se any great man, or any great offycer take hys part? doo ye se any boddy follow hym, but beggerlye fyshers, and suche as hauehave nothynge to take to? Numquis ex Phariseis? Do ye se any holy man? any perfect man? any learned man take hys parte? Curba que ignorat legem execrabilis est. Thys laye people is accursed, it is they that knowe not the lawe, that takes hys parte, and none elles.

Lo here the Pharises had nothynge to choke the people,The byshoppes called the people ignoraunte & they were y^e cause of it thē selus wyth al, but ignoraunce. They dyd as oure byshoppes of Englande, who vpbrayded the people alwayes wyth ignoraunce, where they were the cause of it them selues· There were sayeth saint Iohn. Multi ex principibus qui crediderunt in eū. Manye of the chyefe menne beleued in hym, and that was contrarye to the Pharisyes saying, Oh then by lyke they belyed him, he was not alone.

M. Latimer hath gotten Esay the prophet to be his companion in sedicionSo thoughte I, there bemore of myne opinion then I, I thought I was not alone. I hauehave nowe gotten one felowe more, a companyon of sedytyon, and wot ye who is my felowe? Esaye the Prophete, I spake but of a lytle preaty shyllynge. But he speaketh to Hierusalem after an other sorte,Marke well hys termes. and was so bold to meddle with theyr coine Thou proude, thou couetouse, thou hautye cytye of Hierusalem.Esay medled wyth the coyne of the mynte Argentum tuum uersum est inscoriam. Thy syluer is turned into, what? into testyons? Scoriam, in to drosse. Ah sediciouse wrecthe, what hadde he to do wyth the mynte? Why shoulde not he hauehave lefte that matter to some mayster of policy to reproue? Thy siluer is drosse, it is not fine, it is counterfaite, thy siluer is turned, thou haddest good syluer What pertayned that to Esay? Mary he espyed a pece of diuinity in that polici, he threatneth thē goods vengeaunce for it. He went to the rote of the matter, whych was couetousnes.Two causes why moneye in Esayes tyme was more basor & worse He espyed two poyntes in it, that eythere it came of couetousnesse, whych became hym to reproue, or els that it tended to the hurte of the pore people, for the noughtynes of the syluer was the occasyon of dearth of all thynges in the Realme. He imputeth it to them as a greate cryme. He may be called a mayster of sedicion in dede. Was not this a sedyciouse harlot to tell them thys to theyr beardes? to theyr face?

This sedicyouse mā goeth also forthe, saying: Vinum tuum mixtum est aqua. Thy wyne is myngled wyth water.Esaye medeleth wyth vinteners. Here he medeleth wyth vinteners, be like ther were bruers in those dayes, as ther be nowe.

It had bene good for our missal pryestes to hauehave dwelled in that cōtrye, for they might hauehave bene sure to hauehave hadde theyr wyne wel myngled wyth water.M. L. was sumthynge scrupulous, when he was a masse sayet, in delayinge of his wyne wyth water. I remembre how Scrupulouse I was in my tym of blyndnesse and ignorauncye, when I shuld saye masse, I hauehave put in water twyse or thryse for faylyng, in so muche when I hauehave bene at my Memēto, I hauehave had a grudge in my consyence, fearynge that I hadde not putte in Watter ynoughe.

And that which is here spoken of wine,Esaye spoke of one vyce but he mente yt of mo, he meaneth it of al artes in the cyty, of al kindes of faculties, for they hauehave al theyr medles and mynglynges. That he speaketh of one thynge, he menneth generally of al. I must tell you more newes yet.

Cloth makers are become Poticaryes, and yet professe them selues to be Gospellers.I here saye, ther is a certayne connynge come vp in myxynge of wares.

Howe say, you were it no wonder to here that clothe makers shoulde be come poticaries.

Yea and as I heare saye, in suche a place, where as they hauehave professed the Gospell, and the word of God most earnestly of a longe tyme. Se howe busie the Deuyll is to sclaunder the word of god? Thus the pore gospel goeth to wracke. Yf his clothe be .xviii. ye ardes lōg, he wil set hym on a racke, and streatch hym out wyth ropes, and racke hym tyl the senewes shryncke agayne, whyles he hath brought hym to .xxvii. yardes.A pretti kynd of mlutipliing. Whē thei hauehave broughte hym to that perfection, they hauehave a pretye feate to thycke hym agayne. He makes me a powther for it, an playes the poticary,Folcke powther. thei cal it floke pouther they do so in corporate it to the cloth, that it is wonder full to consider, truely a goodly inuencion.

Oh that so goodly wyttes shold be so yl applyed, they maye wel deceiue the people but they can not deceiue God. They, were wont to mak beddes of flockes and it was a good bed to. Now they hauehave turned theyr flockes into pouther to playe the false theues with it. O wicked diuell what can he inuent to blaspheme Goddes worde? These mixturs come of couetousnes. Thei are playne theft.These mixtures and multipliynges are theft. Woo worthe that these flockes should so slaū der the worde of God.

As he sayed to the Iewes, thy wyne is myngled wyth water, so myghte he hauehave sayed to vsus of thys Lande. Thy clothe is myngeled wyth flockepouder. He goeth yet on. Thys sedicyouse man reproueth thys honorable cytye, and sayed: Principes tui infideles. Thou lande of Hyerusalem, thy magystrates, thy Iudges are vnfaythefull, they kepe no touche, they wyll talke of many gaye thynges, they wyl pretende thys and that, but they kepe no promise. Thei be worsse then vnfaythefull,Esaye was sumwhat homely: when he calleth the magystrates, vnfaythfull and fellowes of theues. he was not afrayed to call the offycers vnfaythful. Et socij furum. Felowes of theues, for theues and theues felowes, be all of one sorte. They were wonte to saye. Aske my felowe yf I be a thyefe. He calleth Prynces theues. What? Prynces theues? What a sedycyouse harlot was thys? was he worthy to lyue in a commune wealth that would call Princes on this wyse, felowes of theues? Had they a standynge at shooters hyll, or Stangat hoole to take a purse? Why? dyd they stande by the hyghe waye syde? Dyd they robbe? or breake open any mans house or dore? No,Ther are two kynde of theuynges, a grosse kynde of theuyng & a pryncely kynde of theuynge. Brybery is a kynde of theauynge. no. That a is grosse kind of theuynge. They were prynces, they had apryncelye kynde of theueynge. Omnes diligunt munera.

They all louelove brybes. Brybery is a pryncely kynde of theuyng. They wyl be waged by the rich, eyther to geue sentence agaynst the poore, or to put of the poore mannes causes. This is the noble thefte of princes, and of magistrates. Thei are bribetakers Nowe a dayes they call theym gentle rewardes,Brybes hauehave gotten a new name and vnderunder a coloure are called gē til rewardes, but that is not their christen name. let them leaue their colourynge, and cal them by their Chrstian name. Brybes. Omnes diligunt munera. All all the prynces, all the Iudges, all the Priestes, all rulers are brybers. What? were all the magistrates in Ierusalem, all brybe takers? none good? No doubte there were some good, This word omnes, signifieth the mooste parte, and so there be some good I doubte not of it in Englande. But yet we be farre worsse then those styfnecked Iewes.We are worsse then the styffe necked Iewes. For we reade of none of thē y^e winsed, nor kicked against Esaies preachinge, or sayd y^t he was a seditiouse fellowe. It behoueth the magistrates to be in credite & therfore it might seme y^t Esay was to blame to speake opēli against the Magystrates. It is verye sure that they that be good wyl beare,The good wyl not spurne nor kycke at the preacher. and not spourne at the preachers, they that be faultye they must amende, and neyther spourne, nor wynse, nor whyne. He that fyndeth hym selfe toeched or galled,So it faryth by a galled Horsse. he declareth hym selfe not to be vpryght.

Wo worth these giftes, they subuerte iustyce euerye where. Sequuntur retributiones. They folowe brybes. Some what was geuen to them before, and they muste nedes geue somewhat againe,Gyffe Gaffe was a good fellowe. for giffe gaffe was a good felow, thys gyffe gaffe led them clene frō iustice. Thei folow giftes.

A good fellowe on a tyme bad an other of hys frendes to a breakefaste, and sayed: Yf you wyl come you shalbe welcome, but I tel you afore hande, you shal hauehave but slender fare, one dysh and that is al,A good fellow was biddē to breakfast to a puddynge. what is that sayed he? A puddynge, and nothynge els. Mary sayed he, you can not please me better, of all meates that is for myne owne toth, you may draw me round a boute the town with a pudding. These brybynge magystrates,They follow brybes as fast as the fellow dyd the puddynge and iudges follow giftesfaster, then the felowe woulde followe the puddynge,

I am contente to beare the title of sediciō wyth Esay. Thā kes be to God, I am mot alone I am in no syngularitye. Thys same man that layed sedycyon thus to my charge, was asked an other tyme, whether he were at the sermon at Paules crosse he aūswered that he was there,Of the stout … horneful gē tilman which sayed y^t he & hys mule had ful absoluciō at Paules crosse. and beynge asked what newes there. Mary quod he wōderful newes, we were there cleane absolued, my Mule and al had ful absolution, ye maye se by thys, that he was suche a one that rode on a mule and that he was a gentylman.

In dede hys Mule was wyser then he, for I dare saye, the Mule neuer sclaundered the Preacher. Oh what an vnhappy chaunce had thys Mule to carye suche an Asse vppon hys backe. I was there at the sermon my selfe. In the end of hys sermon he gaue a generall absolucion, and as farre as I remember these, or suche other lyke were hys wordes, but at the leaste I am sure, thys was hys meanynge, As manye as do knowledge your selues to be synners,The preachers wordes in hys absolucion and confesse the same and standes not in defence of it, and hartelye abhorreth it, and wil beleue in the death of christ, and be conformable thervnto, Ego absoluo uos, quod he. Nowe saeyth thys gentylmā, his mule was absolued. The preacher absolued but suche as were sorye, and dyd repente. Be lyke then she dyd repent her stumblynge, hys Mule was wyser then he a greate deale.Mule. I speake not of worldely wysedome, for therin he is to wyse, yea, he is so wyse, that wyse men maruayle, howe he came trulye by tenth parte of that he hath. But in wysdom which consisteth In rebus dei, The mysreporte of M· Latimar is worldly wise but in godlye matters as blynde as a beatael.In rebus salutis, in godelye matters, and appartaynynge to oure scluaciō, in this wysdome he is as blynd as a beatle. They be. Tanquam equus et Multus, in quibus non est intellectus. Lyke Horses and Mules, that hauehave no vnderstandynge. If it were true that the Mule repented hyr of her stumbling I thynke she was better absolued then he.A charytable whyshe of M, Latimar I praye God stop hys mouth, or els to open it to speake better, and more to his glory:Howe tender and deyntey eared men of these dayes be, that had rather commyt .xx. faultes then here tel of one An other man quickned with a word I spake (as he sayeed opprobriouslye agaynste the nobilitye that theyr chyldrē dyd not set fourth Gods worde, but were vnpreachynge prelates) was offended wyth me.

Poore mens sonnes for the most part hauehave euer traueled about the settynge forth of Goddes worde. Iohannes Alasco▪I did not meane so, but that some noble mens chyldren had set forth Goddes worde, how be it the poore menes sonnes hauehave done it alwayes for the mooste parte. Iohannes Alasco was here a greate learned man and as they saye a noble man in hys contrye, and is gone hys waye agayn, if it be for lacke of intertaynemente, the more pytye. I woulde wyshe suche men as he to be in the realme, for the reame shoulde prospere in receyuynge of them. Qui uos recipit, me recipit. Who receyueth you receiueth me (sayed Christe) and it shuld be for the kynges honour to receyue thē and kepe them.Yt is honorable for the Kynge to be munificial & lyberal toward the learned. I hearde saye Mayster Melancton, that greate clarke, shoulde come hyther. I woulde wyshe hym, and suche as he is to hauehave CC. poūd a yere. The kīg shold neuer wante it in hys coffers at the yeres ende. There is yet amonge vsus .ii. great lerned men Petrus Martyr, and Bernardyne, whych hauehave a. C.Petrus martyr and Bernardine Ochiue. markes a pece. I woulde the Kynge wold bestowe a thousād pound on that sort. Nowe I wil to my place againe. In the later ende of my sermō I exhorted iudges to heare the small as wel as the great. Iuste quod iustum est iudicate. You must not onelye do tustyce, but do it iustlye. You must obserue all circumstances, You must geue iustyce, and minister iust iudgement in time.

For the delaynge of matters of the poore folke, is as synfull before the face of god as wrong iudgemente. I rehersed here a parable of a wycked Iudge,The parable of the wicked Iudge. whiche for importunities sake herde the poore womans cause, &. cetera. Here is a comfortable place, for al you that crye oute and are oppressed. For you hauehave not a wycked iudge, but a mercifull iudge to call vntounto I am not so ful of folyshe pytye, but I can consyder well ynoughe, that some of you cōplayne with out a cause. They wepe, they wayle, they mourne I am sure some not wyth oute a cause. I dyd not here reproue all iudges, and finde faute wyth all. I thinke we hauehave some as painfull magistrates,Some as paynefull magystrates in England an euer was, as euer was in Englande, but I wyll not sweare they be all so, and they that be not of the best, muste be contente to be taught, & not disdayne to be reprehended,A good leasson for suche as are magistrates, but none of the best.

Dauid sayeth: Erudimini qui iudicatis terram. I referr it to your conscience.

Vos qui iudicatis terram. Ye that be iudges on the earth, whether ye hauehave heard poore mēnes causes wyth expedience or no, Yf ye hauehave not, thē erudimini, be content to be touched, to be tolde. You wydowes you orphanes you poore people, here is a confortable place for you. Thoughe these Iudges of the worlde wyll not heare you there is one wyl be content with your importunytye, he wyll remedye you, if you come after a ryghte sorte vntounto hym.

Ye say. The Iudge doth blame you for youre importunitye, it is yrckesome vntounto hym. He entered into this parable to teache you to be importune in your petityon.How and by what meanes we should resorte to God in aduersitye Non defatigari. Not to be wery. Here he teacheth you, how to come to god in aduersitie, and by what meanes, whyche is by prayer. I do not speake of the meryte of Christ, For he sayeth: Ego sum via, I am the waye, Qui credit in me, habet vitam eternam. Who so beleueth in me hath euerlastynge lyfe. But when we are come to Chryst, what is our way to remedy aduersytie? in an guyshe? in tribulacions: in oure necessytes? in our iniuries? The way is prayer.

We are taught by the commaundement of GOD. Inuoca me in die tribulationis et ego eripiāte. Thou wyddowe, thou orphane, thou fatherles chylde, I speake to the that haste no frendes to healpe the,The swete… promysse of Chryste. call vponupon me in the day of thy tribulacion, cal vponupon me, Ego eripiam te.

I wyll plucke the awaye, I wyll delyuer the, I wyl take the awaye, I wyll releue the, thou shalte hauehave thy hartes desyre. Here is the promyse, here is the comfort. Glorificabis me. Thanke me, accepte me for the author of it, and thanke not thys creature or that for it. Here is the Iudge of all Iudges, come vntounto hym, and he wyll heare you. For he sayeth: Quicquid petieritis patrem in nomine meo &c.

What so euer ye aske my father in my name, shall be geuen you thorough my merytes. You miserable people that are wronged in the worlde, aske of my father in your dystresses, but put me a fore,The order of our prayer and askynge. looke you come not wyth bragges of your owne merytes but come in my name, and bi my meryte.

He hath not the propertye of thys stout iudge, he wyll beare your importunatenes, he wyll not be angrye at youre cryinge and calling. The prophet saith: Sperauerunt in te Patres nostri, et exaudinisti illos. Thou GOD thou God, our fathers dyd crye vponupon the, and thou heardest them. Art thou not our GOD as well as theyres? Ther is nothinge more pleasaunte to God, then for to putte hym in remembraunce of hys goodnes shewed vntounto oure forefathers.What God woulde heare of vsus & wher in he delytes. It is a pleasaunte thynge to tell God of the benefytes that he hath done before oure tyme.

Go to Moyses,Moyses vsed prrayer as an instrument in aduersyte. who hadde the guydynge of Goddes people, se howe he vsed prayer, as an instrumente to be delyuered oute of aduersytye, when he hadde greate roughe mountaynes on euerye syde of hym, and before hym the redde sea, Pharaos hoste behynde hym, peryll of death rounde about hym. What dyd he? dispayred he? no, Whyther went he? He repayred to God with this prayer, & saied nothyng. Yet with a great ardē cy of spirit he perced gods eares Now helpe or neuer good Lord, now helpe, but in thi hand quod he. Though he neuer moued his lyppes, yet the scripture sayeth: he cryed out and the lord hearde hym, and sayed: quid clamas ad me? Why crieste thou oute so loude? The people hearde him saye nothynge, and yet GOD sayed. Whi cryest thou out? Straight wayes he stroke the water with hys rodde,Exod. xiiij and deuyded it, and it stode vp lyke two walles on eyther syde, betwene the whyche gods people passed, and the persecutours were drowned. Iosue was in angwyshe,Iosue was in anguyshe and dystresse and prayed. and lyke distresse at Iericho, that true captayne, that fayethfull Iudge no folower of retributions, no brybetaker, he was no moneye manne, who made hys peticion to almyghty God to shewe hym the cause of hys wrath toward hym when hys army was plaged after the takynge of Ierycho. So he obtayned hys prayer, and learned, that for one mannes faulte al the reste were punyshed.For Achans couetousnes many a thousande punyshed. Iosue. vij. For Achans couetuousnes many a thousande were in agonye, and feare of deathe, who hid his money, as he thought from God. But God sawe it well ynough, and brought it to light.

Thys Acan was abywalker· Wel, it came to passe, when Iosua knewe it, strayght waies he purged the army, and tooke awaye. Malum de Israel, that is wyckednes frō the people.Iosue put Achanto death Iosue. vij. For Iosua called him before the people, and sayed, Da gloriam deo, Gyue prayse to God, tell trothe man, and forth wyth he tolde it. And then he and all hys house suffered deathe.

A goodly ensample for all magystrates to followe. Here was the execution of a true Iudge he was no gyfte taker,Paral. xx. he was no wynker, he was no bywalker. Also when the Assiriās with and innumerable power of men in Iosaphates time ouerflowed the lande of Israell. Iosaphat that good king goeth me strayght to god, and made hys praier Non est in nostra fortitudine, (sayd he) huic populo resistere, it is not in our strength, O Lord, to resyst thys people, and after his prayer god delyuered hym, and at thesame tyme .x.M. were destroyed. So ye miserable people, you muste go to God in anguyshes, and make your prayer to hym.

Arme your selues wyth prayer in your aduersytyes. Manye begyn to praye,Many beg… to praye, but few perseuer and contynue in prayer. and sodaynelye caste awaye prayer, the Deuyll putteth suche phantasyes in theyr heades, as though GOD coulde not entend them, or had somwhat els to do.

But you must be importune and not werye, nor caste awaye prayer.Caste awaye synne & then praye. Naye you muste caste awaye synne. GOD wyll heare your prayer, albeit, you be synners, I send you a iudge y^t wyll be glad to heare you. You that are oppressed, I speake to you▪ Christ in this parable doth painte the good wyl of god towarde you, o miserable people,A notable lesson for hym whych prayeth. he that is not receyued, let hym not dyspayre, nor thinke y^t god had forsakē him, For god tarieth tyl he seith a time, & better cā do al thī ges for vsus, thē we our selues cā wish.

There was a wycked Iudge, &c. What meaneth it that God boroweth thys parable rather of a wycked Iudge, then of a good? Belike good iudges were rare at that tyme, and trowe ye the deuyll hath bene a slepe euer sence? No, no. He is as busy as euer he was. The commune maner of a wycked Iudge is,The cōmon maner of a wycked Iudge. neyther to feare God nor man. He consydereth what a man he is, & therefore he careth not for man because of hys pryde.

He loketh hye ouer the poore, he wyll be hadde in admiration in adoration. He semeth to be in a protection. Wel, shal he scape? Ho, ho, est Deus in celo. There is a GOD in heauen, he accepteth no persones, he wyl punysh theym.

There was a pore woman came to thys iudge, and sayde: Vindica me de aduersario. Se that myne aduersarye do me no wronge. He woulde not heare her but droue her of. She had no money to wage eyther hym eyther them that were aboute hym.Whether Chrystyan people maye seke to be auenged. Dyd thys woman wel to be auenged of her aduersarye? maye Chrystyan people seke vengeaunce? The Lorde sayth: Mihi vindictam et ego retribuam: When ye reueng ye take myne offyce vponupon you. Thys is to be vnderstande of priuate vengeaunce. It is lawful for goddes flock to vse meanes to put awaye wronges, to resorte to iudges, to requyre to hauehave sentence geuē of ryght. Saynte Paule sente to Lisyas the trybune to hauehave thys ordynary,Actes. xxij. remedye, and Chyrste also sayd. Si male locutus sum, et ceter. If I hauehave spoken euyl rebuke me? christ here āswered for him self. Note here my Lordes and maisters what case poore wydowes and orphanes be in.Math. xxviMatt 26

I wyll tell you my Lordes Iudges, yf ye consyder thys matter well, ye shoulde be more afrayed of the pore wyddowe, then of a noble manne wyth all the frendes and power that he can make. But nowe a dayes the Iudges be. a fraied to heare a poore man agaynst the ryche,The maner of our Iudges nowe a dayes in hearyng the poore against the ryche. in so muche, they wyll eyther pronounce agaynste hym, or so driue of the poore mannes sute, that he shall not be able to go thorowe wyth it. The greatest man in a realme cā not so hurte a Iudge as the poore wyddow, suche a shrewede turne she can do him. And wyth what armure I praye you?How god tē dreth and regardes the cause of the wyddow and the poore.

She can brynge the Iudges skynne ouer hys eares, and neuer lay handes vponupon hym. And howe is that? Lachrime miserorum descendunt ad maxillas. The teares of the poore fall downe vppon theyr cheekes, Et ascendunt ad celū, and go vp to heauen, and cry for vengeaūce before god, the iudge of wyddowes, the father of widowes & orphanes. Pore people be opressed euen by lawes. Veijs qui condunt leges iniquas. Wo worth to thē that make euil lawes. If wo be to thē y^t make laws against y^e poore, what shal be to thē y^t hynder & marre good lawes? Quid facietis in die vltionis. What wyll ye do in the daye of vengeaunce, when God wyl visyt you? he sayeth, he wyl heare the teares of poore women whē he goeth on visitaciō. For theyr sakes he wyl hurte the Iudge, be he neuer so hyghe. Deus transfert regna. He wyll for wyddowes sakes chaunge Realmes, brynge theym into temptacyon. plucke y^e Iudges skinnes ouer theyr heades.

Cambises.Cambises was a greate Emperoure suche an other as oure mayster is, he had many Lorde deputies, Lord presidentes, and Leuetenauntes vnderunder hym. It is a greate whyle a go sythe I reade the hystorye. It chaunced he hadde vnderunder hym in one of hys dominions a bryber, a gyft taker, a gratifier of rytchemen, he folowed gyftes, as fast as he that folowed the puddynge a hande maker in hys offyce,And old soth say, but thoughe y^• sayinge be none of y^e newist I fear me yet it is it one of the t…west. to make hys sonne a great man, as the olde sayinge is. Happye is the chylde, whose father goeth to the Deuyll.

The crie of the poore widdow came to the Emperours eare, and caused him to flay the Iudge quycke,The brybing Iudge was flayed quicke and hys skyn layed in hys chapre. and layed his skynne in hys chayre of Iudgement, that all Iudges, that shoulde gyue Iudgement afterwarde, shoulde sytte in the same skinne Surely it was a goodly sygne, a goodly monument, the sygne of the Iudges skynne,Amen. or els I praye god we may hauehave such incorruptible Iudges which wil not deserue it▪ I praye God we maye once se the sygne of the skynne, in Englande. Ye wyll saye peraduenture that thys is cruellye and vncharitablye thys is cruellye & vncharitably spoken, no, no, I do it charitably for a louelove I bere to my contrye. God sayeth.God hath .ij. vysitations. Ego visitabo, I wyll visite. God hath two visitacions. The fyrst is when he reueleth his word by preachers & where the fyrste is accepted, the seconde commeth not The seconde visitacion is vengeance. He wente a visitacion, when he broughte the iudges skynne ouer hys eares. If hys worde be dispysed he commeth wyth hys seconde visitasion w^t vengeaunce.

Noe preached goddes worde an. C. yeares and was called a foole for hys labour.Noe preached goddes worde an. C. yeares, and was laughte to sckorne, and called an old dotynge fole. Because they would not accepte thys fyrste visitation, God visited the second tyme he poured downe showeres of rayne tyll all the worlde was drowned,

Loth was a visitoure of Sodome, & Gomorre,Geue. xix. but because they regarded not hys preachynge, God visited theym the seconde tyme, and brente theym all vp wyth brymstone sauynge Loth. Moyses came fyrst a visitacion into Egypte with goddes word,Exod. vij. & because they would not here hym, God visited them agayne, and drowned theym in the redde sea, God lykewyse with his fyrst visitaciō visited y^e Israelites by his prophetes, but because they woulde not heare his Prophetes, he visited them the seconde tyme, and dispersed them in Assiria and Babilon Iohn Baptyste lybewyse and oure Sauioure Chryste visited theym afterwarde declarynge to them Goddes wyll, and bycause they despysed these vysytours he destroyed Hiesrusalem by Titus and Uespasianus. Germany was vysyted .xx. yeares with goddes word,Germany made a myngle mangle of theyr relygyon. but they dyd not earnestlye embrace it, and in lyfe folowe it, but made a myngle mangle and a hotchpotch of it.

I can not tell what, partely poperye, partelye true religion mīgled to geather. They say in my contrye, when they cal theyr hogges to the swyne troughe. Come to thy myngle mangle, come pyr, come pyr, euen so they made mingle mangle of it. They coulde clatter and prate of the Gospell, but when all cō meth to al, they ioyned poperye so wyth it, that they marde all to gether,couetousnes cloked vnderunder a couloure of relygyon amongest the Germaynes prouoked Goddes wrath toward them. they scratched and scraped all the lyuynges of the churche, and vnderunder a couloure of relygyon turned it to theyr owne proper gaine and lucre. God, seynge that they woulde not come vntounto hys worde, now he visiteth them in the seconde tyme of hys visitacion with hys wrathe. For the takynge awaye of Goddes word, is a manyfeste token of hys wrath. We hauehave now a fyrst visitation in Englande, let vsus beware of the seconde. We hauehave the mynystracyon of hys worde, we are yet well, but the house is not cleane swepte yet.

Gode hath sente vsus A noble Kynge in thys hys vysytacyon, let vsus not prouoke hym against vsus, let vsus beware, lette vsus not dysplease hym,Godly aduertisementes. let vsus not be vnthankefull, and vnkynde, lette vsus beware of bywalkynge and contemnynge of goddes worde, let vsus praye dylygently for our kynge, let vsus receyue wyth all obedience and prayer, the worde of GOD. A worde or two more and I commytte you to God. I wyll monyshe you of a thyng, I heare saye ye walke inordinatelye, ye talke vnsemelye other wayes then it becommeth Christian subiectes.

Ye take vponupon you to Iudge the Iudgementes of Iudges. I wyll not make the Kynge a Pope, for the Pope wyl hauehave al thynges that he doth, taken for an Article of our fayth.

I wyll not saye but that the Kynge, and hys, councell maye erre, the Parliamente housses, both the hyghe and lowe maye erre. I pray daily that they may not erre.

It becommeth vsus what soeuer they decree to stande vntounto it, and receyue it obedyentlye,Let vsus learne here our allegyance and duty toward the Kyngethe lawes and ordinaunces of the Realme. as farre forthe as it is not manifeste wycked, and dyrectlye agaynst the worde of GOD. Yt pertayneth vntounto vsus to thynke the beste, thoughe we can not rē der a cause for the doyng of eueryevery thynge.

For Charitas omnia credit, omnia sperat. Charitie dothe beleue and trust all thynges. We ought to expounde to the best al thynges al thoughe wee can not yelde a reason.

Therefore I exhorte you good people pronounce in good part al the facte and dedes of the magystrates and iudges. Charyte iudgeth the best of all men, and specyallye of magystrates S. Paule sayeth: Nulite iudicare ante tempus donec Dominus aduenerit. Iudge not before the tyme of the Lordes commynge. Prauum cor hominis. Mānes hart is vnserchable, it is a ragged pece of worke, no man knoweth hys owne hart, and therfore Dauid prayeth & sayeth: Ab occultis meis munda me. Psalm. l.Ps 50Delyuer me from my vnknowen faultes. I am a further offender then I can se. A man shalbe blynded in louelove of hym self, & not se so much in him selfe as in other men, let vsus not therfore iudge iudges. We are cōptable to God, and so be they. Let them alone, they hauehave theyr coūtes to make. Yf we hauehave charytie in vsus we shal do this. For Charitas operatur. Charytye worketh. What worketh it? marye Omnia credere, omnia sperare. To accept all thynges in good part. Nolite iudicare ante tempus.

Iudge not before the Lordes commyng.How Antychryst is knowen. In this we learne to know Antichryst, whych doth eleuate hym selfe in the churche, and iudgeth at hys pleasure before the time. Hys canonizasyōs and iudgynge of men before the lordes iudgement, be a manifest token of Antichrist. How can he knowe Saynctes? He knoweth not hys owne hart, & he can not knowe theim by myracles. For some myracle workers shall go to the deuyl. I wyl tel you what I remēbred yester nyghte in my bed. A meruaylous tale to perceyue, howe inscrutable a mans herte is. I was once at Oxford, (for I hadde occasyon to come that waye, when I was in my offyce,) they tolde me it was a gayner way, and afayrer waye, and by that occasyon I lay ther a nyght. Beyng ther, I heard of an execution that was done vppon one that suffered for treason.what he sawe and harde once at Oxforde. It was as (ye know) a dangerous worlde, for it myghte soone cost a man hys lyfe for awordes speakyng.

I can not tell what the matter was, but the iudge set it so out that the man was condemned. The .xii. men came in, and sayed gyltye, and vponupon that, he was iudged to be hanged, drawen, & quartred. When the rope was aboute hys necke, no man coulde perswade hym that he was in any faulte, and stoode there a great whyle in the protestation of his innocency. Thei hanged hym and cut him doune somwhat to soone afore he was cleane deade, then they drewe hym to the fyre, and he reuiued, and then he comming to hys remembrance confessed his faulte and sayed he was gyltye. O a wonderful example, it may well be sayed: Prauū cor hominis et inscrutabile. A crabbed peace of worke & vnsercheable. I wyl leue here, for I thinke you know what I meane wel ynough.

I shall not neede to applye thys example anye further. As I began euer with this saying: Quecunque scripta sunt, like a trouant and so I hauehave a commune place to the ende, yf my memory fayle me, Beati qui audiunt verbū dei, et custodiunt illud. Blessed be they that heare the word of God, and kepe it. It muste be kept in memory, in lyuyng, and in our conuersacion. And yf we so do, we shal come to the blessednes, whiche god prepared for vsus thorow hys sonne Iesu Chryste, to the whyche he bring vsus al Amen.