what a worcke what exclamacions makes he at the syghte of death Ionas lykewyse was bold inoughe to byd the shypmen cast hym into the sea he had not yet sene that face and vysage but when he was in the Whales belly and had there the beholdynge of it what terror and distresse abode he Ezechias whē he sawe Senacherib beseigynge hys citye on euerye syde most violentlye was nothynge a frayde of the greate hoste and myghtye army that was lyke to destroye hym oute of hande yet he was a frayed of deathe When the Prophet came vnto hym and sayed Dispone domini tue morte morieris et non vines It stroke him so to the harte that he fel a wepynge O Lord what an horror was this Ther be some writers that sayes that Peter Iames and Ihon were in thys felynge at the same tyme and that Peter when he sayed Exi a me domine quia homo peccator sū Did tast some part of it he was so astonyshed he wist not what to saye It was not longe that they were in thys anguyshe some sayes longer some shorter but Chryst was readye to comforte them and sayed to Peter Ne timeas Be not afraied A frēd of myne tolde me of a certayne woman that was .xviii. yeares to gether in it I knewe a man my self Bilney litle Bilnei that blessed martyr of GOD what tyme he had borne hys fagott and was come agayne to Cambrydge hadde suche conflyctes wythin hym selfe beholdynge thys Image of death that hys frendes were a frayed to lette hym be alone they were fayne to be wyth hym daye and nyght and comforted hym as they coulde but no comfortes woulde serue As for the comfortable places of scripture to brynge theym vnto hym it was as though a man woulde runne hym throughe the herte wyth a sweard Yet afterwarde all thys he was reuiued toke his death pacientlye and dyed wel against the Tirannical sea of Rome Wo wil be to that byshoppe that had the examynacyon of hym if he repented not Here is a good lesson for you my fryendes If euer ye come indaunger induraunce in pryson for godes quarrell and hys sake as he dyd for purgatorye matters and put to beare a fagot for preachynge the true worde of God agaynste pilgremage and suche lyke matters I wyl aduyse you fyrst aboue al thing to abiure al your fryendes all your frindeshipe leaue not one vnabiured it is they that shall vndo you and not your ennemyes It was his very friendes that brought Bylnye to it By this it maye somewhat appere what oure sauyour Christe suffered he doeth not dissemble it hym selfe when he sayth my soule is heauye to death he was in sosore an Agony that there issued out of hym as I shal entreate anone droppes of bloud and vgsome thing suerly whiche his fact and dede sheweth vs what horrible paynes he was in for oure sakes But you wyll saye howe can thys be It were possible that I and suche other as be greate synners shoulde suffer suche afflictiō The sonne of God what oure Sauioure Christe neuer synned howe can thys stande that he shoulde be thys handeled he neuer deserued it Mary I wyl tell you how we must consider oure Sauiour Christe two wayes one way in hys mā hode a nother in his Godhed Some places of scripture must be referred to hys deitie and some to his humanitie In hys godhed he suffered nothynge but nowe he made hym selfe voide of hys deity as scripture sayth Cū esset in forma dei exinaniuit seipsum Where as he was in the forme of God he emptyed hym selfe of it he dyd hyde it and vsed him selfe as though he had not had it he woulde not helpe hym selfe wyth hys godhede he humbled him selfe with al obedience vnto death euen to the death of the crosse thys was in y ◠he was mā he toke vpon hym our synnes our synnes not the worcke of synnes I meane not so not to do it not to commyt it but to purge it to cleanse it to beare the stypende of it and that waye he was the great synner of the worlde he bare all the synne of the worlde on hys backe he woulde become detter for it Nowe to sustayne and suffer the doloures of death is not to synne but he came into thys worlde wyth hys passyon to purge our synnes Nowe thys that he suffered in the Gardaine is on of the bittrest peces of al hys passyon thys feare of death was the byttereste payne that euer he a bode dewe to syn which he neuer did but became detter for vs. Al this he suffer for vs thys he dyd to satissefye for our synnes It is much like as if I oughte another mā .xx. M. poūdes and shulde paye it out of hande or elles go to the dungen of ludgate and whē I am goynge to pryson one of my friēdes should come aske whether goeth thys mā And after he had harde the matter shulde saye let me aunswere for hym I wylbe come suertye for hym Yea I wyll paye all for hym Suche a parte played our sauiour Christe wyth vs. If he had not suffered thys I for my part shoulde haue suffered accordynge to the grauitie and quātitie of my synnes damnacion For the greater the synne is the greater is the punyshement in hell He suffered for you and me in suche a degre as is dewe to al y e sīnes of the whole world It was as if you woulde immagin that one man had commytted al the synnes since Adā you maye be sure he shoulde be punished wyth the same horrour of death in suche a sorte as al men in the worlde shoulde haue suffered Feyne put case our sauyour Christe had cōmitted al the sinnes of the world al that I for my parte haue done al that you for youre parte haue done and that anye manne elles hath done if he hade done all thys him self his agony that he suffered shoulde haue bene no greater nor greuouser then it was This that he suffered in the garden was a portion I say of hys passiō one of the bitterest partes of it And this he suffered for oure synnes and not for anye synnes that he had commytted hym selfe for al we should haue suffered euery man accordynge to his owne desertes This he dydde of his goodnes partelye to purge and cleanse our synnes partlye because he would tast fele our myseries Quo posset succurrere nobis that he should the rather helpe and relieue vs and partly he suffered to geue vs example to be haue our selues as he dyd He dyd not suffer to discharge vs clene frō death to kepe vs cleane frō it not to tast of it Nay nay you muste not take it so We shall haue the beholding of this vgsome face euery one of vs we shal fele it our selues Yet oure sauiour Christ dyd suffer to the entente to
I shuld saye masse I haue put in water twyse or thryse for faylyng in so muche when I haue bene at my Memēto I haue had a grudge in my consyence fearynge that I hadde not putte in Watter ynoughe And that which is here spoken of wine he meaneth it of al artes in the cyty of al kindes of faculties for they haue al theyr medles and mynglynges That he speaketh of one thynge he menneth generally of al. I must tell you more newes yet 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 haue 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 Whē thei haue broughte hym to that perfection they haue a pretye feate to thycke hym agayne He makes me a powther for it an playes the poticary 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 haue 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 Woo worthe that these flockes should so slaūder the worde of God As he sayed to the Iewes thy wyne is myngled wyth water so myghte he haue sayed to vs 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 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 no. That a is grosse kind of theuynge They were prynces they had apryncelye kynde of theueynge Omnes diligunt munera They all loue 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 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 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 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 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 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 shal be welcome but I tel you afore hande you shal haue but slender fare one dysh and that is al 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 and iudges follow giftesfaster then the felowe woulde followe the puddynge I am contente to beare the title of sediciō wyth Esay Thākes 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 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 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 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 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 haue no vnderstandynge If it were true that the Mule repented hyr of her stumbling I thynke she was better absolued then he I praye God stop hys mouth or els to open it to speake better and more to his glory 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 I did not meane so but that some noble mens chyldren had set forth Goddes worde how be it the poore menes sonnes haue 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 I hearde saye Mayster Melancton that greate clarke shoulde come hyther I woulde wyshe hym and suche as he is to haue CC. poūd a yere The kīg shold neuer wante it in hys coffers at the yeres ende There is yet amonge vs .ii. great lerned men Petrus Martyr and Bernardyne whych haue a. C. 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 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 haue not a wycked iudge but a mercifull iudge to call vnto 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 haue some as painfull magistrates 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 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 haue heard poore mēnes causes wyth expedience or no Yf ye haue 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 vnto hym Ye say The Iudge doth blame you for youre importunitye it is yrckesome vnto hym He entered into this parable to teache you to be importune in your petityon 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 call vpon me in the day of thy tribulacion cal vpon me Ego eripiam te I wyll plucke the awaye I wyll delyuer the I wyl take the awaye I wyll releue the thou shalte haue 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 vnto 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 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 vpon 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 vnto oure forefathers It is a pleasaunte thynge to tell God of the benefytes that he hath done before oure tyme. Go to Moyses 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 ardēcy 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 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 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
as farre as Calice I warrant you And thaÌ„ if he wold go on the other side and shewe wher that brybynge iudges were I thynke he shold se so many that there were scant roume for any other Our Lord amende it Well to our matter This Iudge I speake of sayd Though I feare neyther God nor man .c. And did he thynke thus Is it the maner of wiked Iudges to coÌ„fesse theyr faultes nay he thought not so And a man had come to hym called hym wycked he woulde forth wyth haue coÌ„mauÌ„ded him to ward he woulde haue defended him selfe stoutly It was God that spake in his conscience God putteth hym to vtter suche thynges as he sawe in hys herte and were hydde to hym selfe And there be lyke thynges in the scripture as Dixit insipieus in corde suo non est deus The vnwise man sayed in hys herte there is no God and yet if he shoulde haue bene asked the questioÌ„ he woulde haue denied it Esay the prophet sayeth also MaÌ„datio protectisumus We are defended with lyes We haue put our trust in lyes And in an other place he saith Ambulabo in prauitate cordis mei I wyll walcke in the wyckednes of my herte He vttereth what lyeth in his hert not knowne to hym selfe but to God It was not for nought that Ezechiel describeth mans herte in his colours Pranum corhominis et inscrutabile The herte of man is naughty a croked a frowarde pece of worke Let euery man humble hym selfe acknowledge hys faulte and do as saynte Paule dyd When the people to whome he had preached had sayed manye thynges in his commendation yet he durste not iustifye him self Paul would not prayse hym selfe to his owne iustification and therfore wheÌ„ they had spoken those thynges by him I passe not at all sayth he what ye saye by me I wyll not stand to your reporte and yet he was not forward that when he herd the trueth reported of hym he woulde say it to be false but he sayed I wyll neyther stande to your reporte though it be good and iuste neither yet I wil saye that it is vntrue He was bonus Pastor A good shepeheard He was one of theÌ„ qui bene presuÌ„t y t discharged his cure yet he thought y t ther might be a farther thing in him selfe then he sawe in hym selfe And therefore he sayed The Lorde shall Iudge me I wyll stand onely to the Iudgemente of the Lord. For loke whom he iudges to be good he is sure he is safe he is cocke sure I spake of this geare the last daye of some I had litle thaÌ„ke for my laboure I smelled some folkes that were greaued wyth me for it because I spake against Temerarius iudgmeÌ„t What hath he to do wyth iudgmeÌ„t say thei I weÌ„t about to kepe you froÌ„ arrogaÌ„t iudgment Wel I could haue sayd more theÌ„ I dyd and I can saye muche more nowe For why I knowe more of my Lord admirals death syth that tyme then I did knowe before O saye they The man dyed very boldly he woulde not haue done so hadde he not bene in a iust quarell This is no good argument my frendes A man semeth not to feare death therfore hys cause is good Thys is a deceauable argumente He went to hys death boldely ergo he standeth in a iust quarel The Anabaptistes that were brente here in dyuers townes in England as I heard of credyble menne I sawe them not my selfe wente to theyr deathe euen Intrepide As ye wyll saye without any feare in the worlde chearfullye Well let them go There was in the olde doctoures tymes an other kinde of poysoned heretikes that were called Donatistes And these heretikes wente to their execution as thoughe they shoulde haue gone to some Ioylle recreacion or banket to some bealye chere or to a play And wyll ye argue then He goeth to hys death boldely or chearefullye Ergo he dyeth in a iuste cause Naye that sequele foloueth no more then thys A man semes to be a frayed of death Ergo he dyeth euyl And yet our Sauioure Christe was afrayed of death him selfe I warne you therefore and charge you not to iudge theym y t be in authoritie but to praye for them It becometh vs not to Iudge greate maiestrates nor to condemne theyr doinges vnlesse theyr dedes be openly and apparantlye wycked Charytye requireth the same for charitye iudgeth no man but well of euery bodye And thus we maye trye whether wee haue charitye or no if we haue not charitye wee are not Gods disciples for they are knoweÌ„ by that badge He that is hys disciple hath the worke of charity in his breast It is a worthye sayinge of a clarke Charitas si est operatur si noÌ„ operatur noÌ„ est If there be charity it worketh Omnia credere omnia sperare To beleue all thinges to hope all to say the best of the maiestrates not to staÌ„d to y e defending of a wicked matter I wil go farder w t you now If I should haue saied al that I knewe youre eares woulde haue yrked to haue hearde it nowe God hathe brought more to lyghte And as touchyng the kynde of hys death whether he be saued or no I referre that to God onely What God can do I can tell I wyl not denye but that he maye in the twynkeling of an eye saue a man and turne hys harte What he dyd I can not tell And when a man hathe two strokes wyth an axe whoo caÌ„ tel that betwene two strokes he doth repent It is very hard to iudge Well I wyll not go so nye to worke but this I wyl say if thei aske me what I thiâ—ke of hys deathe that he dyed verye daungerously yrkesomlye horryblye The man beyng in the tower wrote certayne papers whiche I sawe my selfe Thei were two lyttleones one to my Ladye Maryes grace and another to my Ladye Elizabethe grace tendynge to thys ende that they shoulde conspyre agaynst my Lorde protectours grace Surely so seditiously as could be· Nowe what a kind of death was thys that when he was readye to laye his head vpoÌ„ the blocke he turnes me to the leuetenauntes seruaunte and sayeth byd my seruaunte spede y e thyng that he wottes of Wel the worde was ouer heard Hys seruaunte confessed these two Papers and they were founde in a shooe of hys They were sowen betwene the soules of a velued shooe He made hys ynke so craftely and wyth such workemanship as the lyke hath not bene sene I was prisoner in the tower miselfe and I coulde neuer inuente to make ynke so It is a wonder to heare of hys subtilitie He made hys pen of the aglet of a poynte that he plucked from hys hose and thus wrote these letters soo seditiouslye as ye haue hearde enforsynge manye matters agaynste my Lord protectours grace and so forth
wrought in hyr When she was brought to punishment she desyred to cōfesse hyr faulte she toke of hyr death that she was giltlesse in that thynge she suffered for and hyr neyghbours would haue borne hyr wytnes in the same She was alwayes an honeste ciuell woman hyr neyghbours woulde haue gone on hir purgacion a greate waye They would nedes haue hir confesse then saith she I am not gylty wold ye haue me to make me gyltye wher I am not Yet for al thys she was a trespasar she had done a greate offence But before I go forward with thys I must first tel you a tale I hearde a good whyle ago a tale of one I saw the mā that tolde me the tale not longe ago in thys auditorye He hath traueiled in mo countries thē one He toulde me that there was once a pretour in Rome Lorde mayre of Rome a ryche manne one of the richest marchauntes in all the cytye sodaynelye he was caste in the castle Aungell It was herde of euerye man whispered in an others eare What hath he done Hathe he kylled anye man No. Hath he medled wyth Alam oure holye fathers marchādice No Hath he coūterfaited our holy fathers Bulles No. For these were hye treasons ▪ One rowned an other in the ear and said Erat Diues He was a riche man A great fault Here was a goodlye pray for that holye father It was in Popes Iulius tyme he was a greate warrioure Thys praye would healpe hym to mayntayne hys warres a ioly praye for our holy father So thys woman was Diues She was a rych womā she had her lādes by the Shiriffes nose He was a gentil man of a long nose Such a cup such a couer She wold not depart from her own Thys Shyriffe was a couetnouse man a worldely man The Iudge at the enpanelyng of the queste hadde hys grauelookes and charged them wyth thys It was the Kynges matter loke well vpon it When it makes for their purpurpose they haue the Kynge the kynge in theyr mouthes Wel some what there was ther was walkynge of angelles betwene them I would wishe that of suche a Iudge in Englande nowe we might haue y e skin hāged vp It were a goodly signe the sygne of the iudges skynne It shoulde be Lotis wyfe to all Iudges that shoulde folow after By thys ye may perceiue it is possible for a manne to answere for hym self and be arrained at the barre neuertheles to haue wronge Yea ye shall haue it in fourme of lawe and yet haue wronge to So it is possible ▪ in a case for a manne that hath in his absence ataintement to haue right no wronge I wyl not saye naye but it is a good lawe for a man to answere for him selfe this is reasonable alowable good And yet suche an vrgente cause maye be suche a respect to a commune wealth that a man may rightlye be condemned in hys absence There be such causes that a man maye in hys absence be condemned but not ofte except they be such cases that the reason of the generall lawe maye be kepte I am prouoked of some to condēpne this lawe but I am not able so it be but for a time and vpon wayghty consideraciōs so that it be vsed rarely seldomly for auoyding distrubaunce in the cōmune wealth such an epiky and moderacion maye be vsed in it And neuertheles it is verye mete and requisite that a man should answere for hym selfe ▪ We must consider the groūd of the lawe for Ratio legis anima legis The reason of the lawe is the soule of the lawe Why what is the reason and ende of the lawe It is thys that no man shoulde be iniured A man may in hys attayntmente haue no more wronge done hym then if he aunswered for hym selfe Ah then I am not able to saye that in no wise and arrainemēt maye be tourned in to attaintement A mā maye haue wronge and that in open iudgemente and in forme of lawe and yet alowed to aunswere for him self and euen so is possible he maye haue ryghte thoughe he neuer aunswere for hym selfe I wyll not say but that the parliament houses both hye and lowe may erre and yet they may do wel christen subiectes must take all thynges to the beste and expounde theyr doynges well althoughe they can not yelde a reason for it except their proceadings be manifestli wicked For though they can not attayne to se for what purpose thynges be done it is no good reasone that they be called euell done therefore And is thys a good argumente he is not alowed to answer for hym selfe in thys place or that place where he wyll appoynte Ergo he is not alowed to answere for him selfe No. He myght haue aunswered the beste he coulde for hym selfe before a greate meanye and haue hadde moe to if he had requyred theym Yea and was commaunded vpon his allegiaunce to speake for hym selfe and to make aunswere but he woulde not nedes he woulde come oute to Iudgemente and appoynte the place hym selfe A manne that answeres for hym selfe at the barre is not allowed hys manne of lawe to answere for hym but he muste aunswere hym selfe Yet in the Parliament althoughe he were not there hym selfe anye frende he had had lyberty to aunswere for him franke and fre I know of the olde manner The tenour of the wryttes is thys Euerye man to speake the best he knoweth of hys conscience for the kynges magesties honour and the wealth of the realme There were in the Paliamente in both houses a great meanye learned men conscionable men wise mē When that man was attainted there and they hadde lybertye ther to say naye to his attayntmente yf they woulde Sure I am the mooste allowed it or else it coulde not haue gone forwarde These premisses considered I woulde haue you to beare such a hert as it be commeth christen subiectes I knowe what men say of me wel ynoughe I could pourge my selfe There is that prouokes me to speake againste thys lawe of attayntemente they saye I am not indyfferente Surelye I woulde haue it to be doone rarely vpon some greate respect to the commune wealth for a uoiding of greater tumulte and peryll Saynct Paule was allowed to answere for hym selfe if Lisias the tribune hadde not plucte hym awaye from shewynge of hys matter it hadde coste hym hys lyfe Where he was saued by the magystrate beynge but a pryuate manne Wyll ye not alowe that some thyng be done as wel for sauyng of the magistrates lyfe It be houes theym of the Parliament to looke wel vpon the matter And I for my parte thyncke not but they dyd well else I should not yelde the dutye of a subiecte Some liken me to doctour Shaw that preached at Pauls crosse that Kynge Edwardes sonnes were bastardes An easy matter for one of the counsell to doctour Shaw did
ordinaunce but as hauinge a truste in the numbre of hys men thys offended God Lykewyse the Iewes asked a kynge and there wyth they offended not God But they asked hym with suche cyrcumstaunces that God was offended wyth them It is no smale faute to putte a iuste man oute of hys office to depose hym vnworthelye To chose a Kynge contraryinge the ordinaunce of God is a castynge away of God and not of a kyng Therfore doubt not but the tytle of a kynge is a lawefull thynge is a lawefull tytle as of other maiestrates Onelye let y e kings take hede that they do as it becometh Kynges to do that they do their offyce wel It is a great thynge a chargeable thynge Let them beware that they do not Communicare peccatis alienis That they beare not wyth other mens faultes for they shal geue a strayte accounte for all that perisheth thorowe theyr necligence We perceyue nowe what thys texte meaneth It is wrytten in the laste of Iudicum Iu diebus illis noÌ„ erat rex in Israel In those dayes there was no kynge in Israel euerye manne dyd that whyche semed ryght in hys owne eyes Men were then allowed to do what they woulde When men maye be alowed to do what they wyl then is it as good to haue no king at al. Here is a woÌ„derfull matter y t vnprechinge prelates shuld be suffered so long They can alledge for them selues .vii C. yeares Thys whyle the Realme had bene as good to haue no kyng likewise these brybing iudges hathe bene suffered of a longe tyme then it was Quasi non fuisset rex in anglia To suffer this is asmuch to say There is no king in EnglaÌ„d Yt is the dutye of a kynge to haue al states set in order to do their office I haue troubled you to loÌ„g I wil make an end brefly Beati qui audi uÌ„t verbuÌ„ dei Blessed be thei y t here the word of god but so that thei folowe it kepe it in credite in memori not to depraue it slauÌ„der it bring the preachers out of credite but that folowe it in theyr life and liue after it He grauÌ„t you al that blessinge that made both you and me Amen ¶ The sixte Sermon of Mayster Hughe Latymer whych he preached before the Kinges Maiestie within his graces Palayce at Westminster the .xii. daye of Apryll QVecunque scripta sunt ad nostram doctrinam scripta sunt Al thinges that are wrytten they are writteÌ„ to be our doctrine What doctrine is written for vs in the .viii. Chapter of the fyrst boke of the Kynges I dyd partelye shewe vnto you most honorable audience thys day sennyght of that good man father Samuell y e good iudge howe good a man he was what helpers and coadiutours he toke vnto hym to haue hys offyce well discharged I toulde you also of the wyckednes of hys sonnes how they toke bribes and lyued wyckedlye and by that meanes brought bothe theyr father and them selues to deposition And howe the people dyd offende God in askyng a Kynge in father Samuelles tyme. And howe father Samuel was put from hys offyce who deserued it not I opened to you also howe father Samuel cleares hym selfe that he knewe not y e fautes of his soÌ„nes he was no bearer w t his sonnes he was sory for it wheÌ„ he herde it but he wold not beare w t theÌ„ in their wickednes Filii mei vobiscuÌ„ sunt my soÌ„s ar w t you saith he Do wyth theym accordynge to theyr desertes I wyll not maintayne them nor beare with theÌ„ After that he cleares him self at the kynges fete that the people had nothynge to burden hym with al neyther monye nor money worth In treatinge of that parte I chaunced to shewe you what I heard of a maÌ„ that was slayne and I heare saye it was not well taken For soth I entend not to empayre anye mannes estimacion or honestye and they that enforce it to that enforce it not to my meanynge I sayd I heard but of suche a thynge and toke occasion by that that I heard to speake agaynste the thynge that I knewe to be noughte that no man should beare wyth any maÌ„ to the mayntenaunce of voluntary and prepensed murder And I heare saye syns the man was other wyse an honeste man and they that spake for hym are honeste men I am inclinable inoughe to credite it I spoke not bycause I woulde haue anye mannes honestye impayred Onelye I dyd as Saynct Paule dyd who heerynge of the Corinthyans that there shoulde be contencyons and mysordre among them dyd wryte vnto theym that he harde and there vpon by occasion of heerynge he set furthe verye holsome doctryne of the supper of the Lord. We myght not haue lacked that doctryne I tel you Be it so the Corinthians had no suche contencyons among theÌ„ as Paule wrote of Be it so they had not misordred them selues it was neyther of nor on to that that Paule sayed The matter laye in that that vpon hearynge he woulde take occasioÌ„ to set out the good true doctryne So I dyd not affirm it to be true that I hard I spake it to aduertis you to be ware of bearinge wyth wylful and prepensed murder I wold haue nothyng enforsed against any man Thys was myne entent and meanynge I do not knowe what ye call chaunche medly in the lawe it is not for my studye I am a scholer in scripture in gods boke I study that I knowe what voluntary murder is before God If I shall fal out wyth a man He is angrye wyth me and I wyth hym and lackynge oportunitie and place we shall put it of for that tyme in the meane season I prepare my weapoÌ„ sharpe it agaynste a nother tyme I swell and boyle in thys passyon towardes hym I seke hym we medle together it is my chauÌ„ce by reason my weapon is better then his so fourth to kyl him I geue him his deathes stroke in my vengeaunce and anger Thys call I voluntarye murder in scripture what it is in the lawe I can not tell It is agreate synne and therefore I call it voluntarye I remembre what a greate Clarke wryteth of thys Omne peccatuÌ„ adeo est voluntarium vt nisi sit voluntarium non sit peccatum Euerye synne sayeth he is so voluntarye that if it be not voluntarye it can not be called synne Synne is no actuall synne if it be not voluntarye I would we woulde all knowe ouâ—e faultes and repent that that is done is done it can not be called backe agayne God is mercifull the Kynge is mercyfull heare we maye repente thys is the place of repentaunce When we are gone hence it is to late then to repente And let vs be content wyth suche order as the magystrates shall take But suer it is a perilous thing to beare wyth anye suche matter I toulde you what
prouoked Goddes wrath toward them Godly aduertisementes Let vs learne here our allegyance and duty toward the Kyngethe lawes and ordinaunces of the Realme Psalm l. How Antychryst is knowen what he sawe and harde once at Oxforde Why Chryst vsed rather the example of a wycked Iudge then of a good A brefe rehersal of thinges toched and spoken of in hys thyrde sermon He meaneth y e Annabaptystes for thys is one of their detestable pernicyouse errores How busye y e Deuyll is to hinder y e word sclaunder y e Gospel The deuyl is busi sturring is an euidente argument that this doctryne is true i. Timoth. v Kynges and rulars muste wake and not wyâ—ke and leaue lokynge thorow theyr fyngers A dygnity wyth a charge â— Timothe v To rule wel â–ª what that is â–ª What is double honoure The merye monke of Cambryge Where the preacher doth not hys duty ther the order is not honorable but horryble The entent of vnpreachyng prelates An argument of coÌ„gruans Math. v. A Ayshop angrie with M. L. why because he wold haue y e Kyng make of vnprechyng prelates quondaÌ„mes dominus regnauit The byshops answere to his chaplayn A wyse answer of mayster byshop to his chaplayn Preachers ar Gods instrumenâ—es Though Christe preachyd yet hys sede fel into thre partes He returneth to the Parable Iustice muste be ministered w tout delays What moued the wycked iudge to heare the coÌ„playnte of the wydowe All iudges haue not done theyr dutye at all tymes The lacke of minystracyon of Iustice what Salomon dyd se in hys tyme in Iudges Iudges sat in the gates of the cyty in the hie way Thys was done for the ease of y e people for maiestrates muste be indued w t affabilitie There was bribes and bribers as wel theÌ„ as nowe The teares of the pore whose cause is not accordynge to equity iustice herd cry for veÌ„geauÌ„ce to God An aduertisemente to oure Iudges Dauid was deceyued in puttyng trust in hys iudges when he waxed olde hym selfe AbsaloÌ„ was a bywalker Iudges are honorable necessarye and Gods ordinaunces concernyng their offices The crafte of the deuyll Lest the deuil be behind theÌ„ to make them peruerte Iustice A notable bolde sayinge of Chrisostome If the deuyll wold allowe a man to loke into hel what he shoulde se. Math â–ª iiii â–ª vnpreachinge prelates are wyth the deuyll in hell god saue vs but they be not there a loue for brybyng Iudges are wyth them for companye He returneth to hys fâ—â—mer matter Whi the iudge was forsed then to coÌ„fesse hys faultes Ezechiel described the herte of man Iere. xvii Paule durst not iustyfye hym selfe The truth gettes hatred The argument of suche men as thoughe the Lord admirals cause to be good becausâ— he toke hys death so boldli is coÌ„futed The Anabaptistes howe thei toke their death The Donatistes howe they dyed Iudge not them in authoritye rashlye Charyte is y e cognysauÌ„ce badge of a christen man M.L. sayde not al that he knew coÌ„cerninge the lorde admiralles cause The .ii. lyttle papers which the Lorde admirall wrote in the tower The wordes he spake to the leuetenauntes seruaunt The penne of the aglet of a poynt There is but two states The state of saluacioÌ„ and y e state of daÌ„nacion The seruauÌ„t whyche vttered the secretes of y e two letters is coÌ„mendid of M Latymer The lorde admirall had coÌ„mendations to the kynge before hys death What the Lorde Darsie sayed to maister Latimer in the tower The coÌ„mune cast of al traytours The office duty of subiectes A thing y t happened at Oxforde A pryest robbed of a greate summe of money It is hard to iudge a maÌ„s herte ☞ The byshoppes be stirred them so then that some of them wer neuer so dilygence synce The whore y t coÌ„mitted robbery M. Latimer exhorteth the kynges grace that learned men might be appoynted to such as shall suffer are coÌ„uict persons The whores wordes as she went to execucion Lottes wyfe is our example to content our selues w t our state God spared not hys aungellys The whole worlde was drowned Sodome and Gomor was burned and all for our example Gene. xviii An exhortatioÌ„ to al subiectes not to murmur misiudge nor repyâ—e agaynste the kinges procedynges To what end y e parable of the wycked iudge teÌ„deth To whom in distresse oppression we shall resorte An argumeÌ„t from the lesse to the more we haue a coÌ„maundement to resorte to God why GOD wold haue vs to be diligent earnest in prayer why our praier is acceptable to God Fayth is agreat stat a Dutches. Knowledge of synne is gentell man vsher to Lady fayeth Fayeth is no ankers she 〈◊〉 hath manye a ateÌ„dante vpoÌ„ hyr parson The sodeyne comynge of y e Lorde in the time of Noe and Loth what eatyng drinking is allowed and what is discoÌ„mended What kynde of marying is reproued worthely Stealynge of wardes naye rather of landes Another kind of mariage allâ—â—egth The inueglers of mens doughters are notyd The parentes whyche forse their chyldren to marry whoÌ„ they loue not are worthelye reprehendyd â–ª A daye wyll come shall paye for all I feare it be so litle wyth some meÌ„ that a man can neither fele it not yet se it Oure blessednes commeth of the kepeynge Thys I feare me is soner wyshed then often sene but yet let vs praye Some caÌ„ spell and spi out land and put together faste inoughe but wheÌ„ they read or heare a good lesson that commeth in at one eare and goeth out at the other Marke many caueatis and beware byes The argumeÌ„t of the wycked iudges should induce vs to prayer What maye be wroughte by prayer What maketh oure prayer acceptable to God Oure prayer pleaseth God for Christes sake when we dystruste oure owne merites and trust in hys deseruinges In all oure prayes we muste brynge a present with vs to god and marke wel who it is Coniectures why the ende of the worlde is supposed to be nere at hand As much wickednes vsed in our time as euer was in the time of Noe. M. Latimer returneth to hys former question and to the dissolucion of the same Wether gods people may be gouerned by a Kyng or no. The kynges of the Iewes were elected and choseÌ„ of God i. Regu viii Oure preachynge must be framed accordynge to the persoÌ„s before whom we preache C. Pole the kynges traytor a traytor agaynst kynd and nature M. Latimer lamentes the defection of C. Pole the breche of hys allegiaunce to his liege and Roiale kyng They nede as greately at thys daye as euer they dyd Cardinal Pole vsyth they saye to rede much Saynct Ieromes worckes Rome is called of Ierome the purple hoore of Babylon He meaneth of the boke that C. Pole dyd send to the kynge The scope or state of the boke tendes to disuade the king from his supremicye Well Spoken and lyke a Cardinall â–ª who
they purpose of their coÌ„myng is not all of y e best S. Augustine came of curiositie to Millane to here Ambrose S Agustine be came of a Maniche a christian Beware of diminishing the office of preachyng What is regeneracion or to be borne from aboue One place of scripture declareth another How necessary the offyce of preachyng is to oure saluacion The deuyl is diligent to decai preaching If a priest hadde lefte masse vndon on a sondaye he woulde haue though hym selfe vndone on mondaye Note the propostorous iudgement of the priestes The deuil be sterres hym still he is neuer ydle thoughe he be neuer mell occupied A monstrous kind of couetousnes deuiâ—ed by the deuyl these ferming of benefyces The sellynge of benefices by patrons perceyued by the deuil The diuil goeth to thâ— vniuersitie to teacy but not to learne The misorder of walkers Ianglers Ideltalkers shouelyng of feete hussynge and bâ—ssyng in time of y e sermon is vsd in Manchester as well as at london To whut end the Kynges Grace orbeined the baÌ„â—etinge place Why Christe would rather go into the bote theÌ„ staÌ„d vpon the laÌ„d or the banke An aunswere to a preuei obiection the figure is called antipophora God must not be tempted so long as we maye worke by ordinary meanes We muste not tempte god Why Christ came into SimoÌ„s bote rather theÌ„ into any other A symple matter that standeth vpon so weake agruÌ„d A good lesson of humilitye How the byshop of Rom rule raigne ouer the people The precher vseht to syite Christ regardeth the people more theÌ„ the pulpyt The word of god maye be preached in any coÌ„uenient place where yt may be herde A mery tale a trew of a byshoppe goyng on visyacyon Mary syr I tâ—ow yt was a matter to be angry for yâ— wold haue made amad byshoppe to haue hursed awaye hys myter The pulpit y t lackyd hys clapper Thogh the byshop was no preacher yet peradueÌ„ture he colde baptyse a bel as well as y e best of them So do fooles in christynmas but these are no small fooles Robyn hode would not geue M. latemer leue to preache Some byshoppes wolde haue the people to contynue in ingnoraunce styll A good place of scripture for a papyst to buyld â—ogth vpon nothing Here is nogth vpoÌ„ nothing The state of chrystes first sermone A texte of one Dionisius Rikel a monk of the charter house The englysh of the lattine texte before Christ prouides for the body as well as for the soule Christ confiâ—red his doctryne wyth myracles A faynt and a feble argumente A good ground for the Colledge of Cardinalles Why christ spake in the plurall number whyrin the syngular Christ sends not food and lyuyng without laboure Kepars of seales hathe theyr sealyng tymes When chrystes doctryne was sufficintelye sealed Luter hadde sumwhat to do in hys tyme. They called vpon Luther to do myracles What kinde of miracles the papysh had What profet we haue of christes myracles Oure luker and gaynes must be imputed to god and not to our laboure Who gettes theyr liuynge by the dyuell Sum impute all theyr gaynes to there laboure We must worcke God geues not meate in our mouthes for gapyng ProuisioÌ„ both for the body the soule â–ª Al are sinners haue offeÌ„did he that is best may wel be amendyd The remedye of synne xx vi of Mat Luke xxii Marke xilii Iudas did not slepe nor forslowth his busines Christ left .viii of his Disciples wythout the garden appoyntynge them what to do the whiles he went to praye A solitarye â—lace is mete for prayer A notable place to remeÌ„bre christes doynges for vs. Christ dyd appoynt his thre Disciples to an order Howe doctours are to be estemed The example of Achitophel whych haÌ„ged hym selfe Iob cursed y e day of hys death wheÌ„ he did inwardly behold y e horrour of death Why Iob was vexed Dauid feared not Goliath the monstrous gyant but he feareth death Ionas feared not y e sea but he feared death Ezechias feared not the mighty Army of Senacherib but he feared death iiij of the kynges the .xx. Lyâ—le 〈◊〉 the 〈…〉 had woâ—â—full coÌ„â—â—â—â— in his 〈◊〉 â–ª Byluey toke hys death paciently A god leasson for suche as are in pryson for y e wordes sake Chryst was in Agonye An answer to an obiectyon concernyng Chrystes affliction tormentyng Christ suffred nothyng in hys godhed How Chryst toke vpoÌ„ him our synnes Whych way Chryst was y e greate synner of the whole world Chrystes sufferyng in the garden was one of the bytterest peces of al his passion He declares what Chryst dyd for vs by a similitude The greatter the synne is the greater is the payne His suffering in the garden was bytter paynfull Why Chryst suffred suche paynes in the garden All men shall behold the vgsome face of death How we shal ouercome death What is to be done when the horrour of death comes Why Chryst suffred suche payn in the garden A meditation for vs in oure gardaynes Euery daye should be good fryday to a Chrysten man i. Samu. xxxi ij Samu. xvij We muste pray to God not to saynctes Why the discyples were commanded to pray A dyfference betwene being tempted entryng into temptacion To entre into temptacion The apostles were warned of theyr temptacion Chryste dyd praye in hys agonye Chryst toke vpon hym all our infirmyties except syn An example for vs when we arr teÌ„pted WheÌ„ we are in Agonye what phisyck we shuld vse Roma vij How y e fleshe resistis m. C. wisheth prayer to be vsed The admiral was a contempner of coÌ„mâ—â— praier He wylleth theÌ„ to praye New spirites lately start vp Chryst contynued in praier Housekepers great men must geue example of prayer God punyshes syn in not hearynge of our praiers People are wythout ordre or honesti The more we know the worsse we be In tyme of popery their was sum reuerence but now none at all Why Christ suffered so sore in the gardaine Christ prayed the third time and swettes bloude â–ª Our ingrattitude vnthaÌ„kfulnes to God whiche died for vs. blasphemy swering in al our pastimes The bloud of Hales was taken once for a religious relique M. L. lesson y t was taught him at hys first coÌ„myng to the courte A princes mind must be perswaded but not violeÌ„tly forced Amen Synne is horrible why What was thou remedy for our syn Whi Christe receiued comfort of the angell Note a coÌ„forttable promise a ioyful saiynge A lesson for vs in tyme of temptacion The harrer of death the agony whyche Christ sustened in the gardaine excedeth the other paynes Against such as denye that Christ descendid into hell Arrogant spirites of vaine glorye One texte of scripture is sufficieÌ„t authorite as a thousande Curiouse braynes are neuer coÌ„tent An argumente that goddes word is a broode Fyre gnasshing of teth the worme of coÌ„science are termes vtteryng to vs y e paynes of hel The peculiar phrase maner of speakyng of the scrypture ys to be noted christ wrogth our saluation in al his doinges Chryst was beneficiall to vs in all hys doynges The blessed communioÌ„ is a remeÌ„brance of Chrystes passyon The vsage of the primatiue church in the receyuyng of the coÌ„munion at the buryal of the death Massyng was the foulest abhomination that euer was The great man that neuer knowe other them the whore mongers fayth What fayth wyll serue Fayth ys a noble womaÌ„ she is at her gentleman vsher goyng before her her traine after her The true tryal of faith