The
seconde
Sermon
of
Maister
Hughe
Latimer
,
whych
he
preached
before
the
Kynges
maiestie
,
within
his
graces
Palayce
at
Westminster
the
.xv.
day
of
Marche
.
M.
ccccc.xlix
.
Cum
gratia
et
Priuilegio
ad
Imprimendum
solum
.
To
the
Reader
.
EVen
as
intimes
past
,
al
men
,
which
were
honestly
bente
to
the
promoting
of
vertue
and
learnyng
,
found
meanes
,
that
the
workes
of
worthy
oratours
,
of
famous
and
renoumed
Philosophers
,
shuld
be
by
the
,
benefit
of
publishing
,
redemed
from
the
tyrannye
of
obliuion
,
to
the
great
and
hygh
profette
of
countryes
,
of
commen
wealthes
,
of
empyres
,
and
of
assemblies
of
men
:
lykewyse
ought
we
to
fetche
our
presydente
from
those
men
,
and
suffer
no
worthi
mōument
to
perysh
,
wherby
any
good
may
grow
,
either
to
the
more
godly
admynystracyon
of
politik●
and
ciuyl
affayres
,
or
elles
to
the
better
establyshing
of
christian
iudgment
.
Numa
Pompilius
(
who
was
inagured
&
created
king
of
the
Romaynes
next
after
Romulus
)
was
far
more
careful
&
busier
in
grounding
of
Idolatrus
religion
(
as
vpon
rytes
,
ceremonies
,
sacrifices
and
supersticions
)
then
we
are
in
promoting
of
christian
religyon
to
the
aduauncement
of
the
glorye
due
to
the
omnipotent
maiesty
of
God
him selfe
,
who
hath
reuealed
and
vttered
hys
worde
vnto
vs
by
hys
Prophetes
,
and
laste
of
all
by
hys
onely
begotten
sonne
Iesus
Christ
whereby
he
hath
confyrmed
our
conscience
in
a
more
perfect
certenty
of
the
truth
,
than
euer
they
were
before
.
This
Numa
instituted
an
Archbyshop
for
the
perseruyng
of
the
Commentaries
,
contaynyng
the
solempnities
of
their
religion
wyth
manye
other
appendixes
,
vnited
to
the
office
of
the
high
bishoppe
.
What
do
we
?
We
haue
suppressed
.
We
haue
wrastled
with
fyre
,
and
sworde
not
only
to
deface
the
wrytynges
of
suche
learned
men
as
haue
paynefully
trauailled
to
publysh
Gods
word
:
but
also
we
haue
sturred
euery
stone
,
&
sought
al
deuelish
deuises
,
to
deteine
that
same
word
of
god
itselfe
from
his
people
.
May
not
we
(
&
not
vnwortheli
)
be
accompted
far
vnder
the
Ethenickes
who
wrought
only
by
naturall
mocyon
&
antipacyons
,
wythout
breathinge
and
inspiring
of
the
holy
gost
,
if
we
woulde
not
(
I
meane
not
be
equall
wyth
them
)
but
be
farre
more
zelous
in
promotyng
good
learning
and
religion
them
euer
thei
were
.
They
,
when
thei
had
suche
noble
and
worthy
clerkes
(
as
Socrates
.
Plato
,
and
Aristotle
)
with
al
diligence
;
caused
the
frutes
of
those
most
rare
and
profound
wittes
,
to
be
preserued
for
their
posteritie
,
that
the
eyes
of
all
generations
myght
enioye
the
fruicion
and
vse
of
them
,
thinking
that
such
wonderfull
vertues
,
shuld
not
be
buried
in
the
same
graue
that
theyr
bodyes
were
.
After
so
manifold
and
daungerous
shyp
wrackes
of
religion
,
as
in
our
tymes
we
may
well
remember
,
whereas
the
ambitious
and
blynde
prelates
(
some
of
wily
wilfulnes
,
some
of
grose
ignorance
)
ruleth
the
sterne
and
euermore
blemished
the
true
knowledge
of
Goddes
worde
,
and
dyd
theyr
indeuour
to
obscure
the
same
wyth
their
polytyke
and
decente
ceremosies
&
trampery
of
supersticions
.
How
oft
hath
religion
bene
tost
on
the
stormy
sourgis
and
daungerous
rockes
of
the
Romyshe
seas
?
Howe
oft
hath
it
bene
in
such
a
desperate
state
,
that
the
true
mynysters
haue
bene
inforsed
(
as
you
woulde
say
)
to
waye
vp
ancker
(
the
tackling
of
the
shyp
beyng
broken
(
and
destytute
of
all
other
helpe
and
succoures
to
geue
ouer
the
rulynge
of
the
shyppe
to
God
hym selfe
,
who
is
only
able
to
saue
,
when
al
the
world
by
mannes
reason
iudgeth
it
past
cure
.
Such
(
O
Lord
)
is
thy
mercie
and
ineffable
power
:
what
cristen
hert
that
fauoureth
the
glory
of
God
,
did
not
euen
lamente
and
bewaile
the
state
of
religion
,
and
thought
verely
the
vtter
ruine
of
Christes
church
to
be
at
hand
seing
the
late
martirdome
of
those
that
suffered
?
Yet
didest
thou
lord
sturre
vp
thousandes
out
of
their
ashes
,
and
what
was
done
of
a
popysh
polycye
to
suppresse
and
kepe
vnder
thy
truth
,
that
of
al
other
,
dyd
most
set
forth
the
same
.
Thou
hast
deliuered
Danyel
out
of
the
denne
of
the
lyons
,
and
he
hath
set
fourth
thy
worde
abroade
,
But
now
countremen
,
whom
God
hath
blessed
by
deliuerynge
you
from
the
tirranny
of
the
lions
and
her
whelpes
,
(
which
went
thorow
the
whole
realme
sucekyng
the
innocent
bloude
)
how
vnthanckfull
are
you
vnto
God
so
greatlye
neglectynge
so
specyall
a
benefyt
,
fallyng
into
suche
a
lousenes
of
lauicioouse
liuing
as
the
lyke
hath
neuer
bene
heard
of
hereto
fore
.
Euen
as
ye
are
growne
to
a
perfeccyon
in
knowlege
so
are
ye
come
to
a
perfeccyon
in
al
mychiefe
.
The
Heathen
,
whych
had
no
other
guyde
but
the
law
of
nature
,
grauen
in
the
tables
of
their
hart
,
were
neuer
so
poysoned
with
the
contagion
of
most
horyble
heresies
,
as
some
of
vs
Christians
which
are
not
ashamed
to
brag
and
boste
of
the
spirite
.
But
it
is
a
phanaticke
spirite
,
a
brainsicke
spitite
a
sedicious
&
a
malignante
spirite
.
Christe
breath
his
spirite
vpon
you
that
ye
may
rede
the
scripture
with
al
humblenes
and
reuerence
,
to
fetch
from
thence
comforte
for
youre
wounded
consciences
,
not
to
make
that
lyuely
fountayne
of
lyfe
to
serue
for
the
fedynge
of
your
idle
braines
,
to
dyspute
more
subtellye
thereby
,
or
else
by
mysunderstandynge
of
the
same
to
conceiue
pernitious
and
annabaptistical
opinions
,
Remember
that
the
seruaunte
whiche
knoweth
hys
maysters
wyll
and
doeth
it
not
shal
be
beaten
wyth
many
strypes
.
God
is
a
good
God
,
a
mercyful
God
,
a
father
whych
beareth
muche
wyth
our
croked
nature
and
vnchristyan
behauiour
,
and
very
slote
to
reuenge
hys
blasphemie
thys
maitenaunce
of
so
manye
unscripturlye
opinions
,
these
brablynges
and
scismatyke
contencions
wherin
a
great
packe
of
vs
delite
and
repose
our
glory
,
all
though
as
fondly
,
as
eroniously
,
to
the
great
sclaunder
of
the
godly
learned
,
and
also
to
the
hynderaunce
of
the
good
successe
&
fre
passage
of
the
word
of
God
.
But
as
truly
as
god
is
God
if
we
repent
not
shortly
,
hys
plages
and
vengaunce
are
not
far
of
,
hys
indignacyon
and
wrathe
shall
be
poured
from
heauen
vpon
our
vngodlynes
.
He
is
long
a
comming
but
when
he
coms
be
wil
pay
whome
and
(
as
Lacta●cius
sayeth
recompence
hys
long
sufferance
wyth
greuouser
punishmentes
.
The
world
and
the
deuil
hath
so
bewitched
vs
,
that
we
in
our
dedes
(
I
feare
we
to
manye
of
vs
)
deny
God
to
be
God
whatsoeuer
we
pittle
pattle
with
our
tonges
.
Goddes
word
must
not
be
talcked
of
only
,
for
that
is
not
inough
)
it
muste
be
expressed
.
Then
must
we
as
welliue
the
worde
as
talke
the
worde
,
or
else
,
if
good
lyfe
do
not
ensue
and
folow
vpon
our
readynge
to
the
example
of
other
,
we
wyghte
as
wel
spende
that
tyme
in
redyng
of
prophane
hystories
,
of
cantorburye
tales
,
or
a
fit
of
Robyn
Hode
Let
vs
ioyne
good
life
wyth
our
readyng
,
and
yet
al
wyl
be
to
lyttle
.
Remember
that
the
world
and
al
that
is
in
it
,
is
mere
vanitye
,
and
shall
haue
an
ende
.
Thou
I
say
,
that
thus
abusest
the
gifte
of
Gods
holy
word
,
and
the
gratyousnes
of
the
Kinges
maiesty
,
whiche
hath
lycensed
the
to
rede
the
same
,
for
the
comfort
of
thyne
owne
soule
,
for
the
instruction
of
thi
famyly
,
the
educacyon
of
thy
children
,
and
edifiyng
of
thy
neyghbour
.
Thou
that
art
so
gorgiously
apparelled
,
and
feadeth
thy
corruptible
carkasse
so
dayntely
,
thou
that
purchasest
so
fast
,
to
the
vtter
vndoynge
of
the
poore
,
consoider
wherof
thou
camest
,
&
wherunto
thou
shal
returne
.
Wher
is
then
all
thy
pompe
?
where
is
al
thy
ruffe
of
thy
gloriousnes
become
?
What
wyl
thou
saye
for
thy selfe
in
that
horryble
daye
of
iudgment
,
wher
thou
shalt
stand
naked
before
God
,
wher
the
tables
of
thyne
owne
conscyence
shal
be
opened
and
layed
before
thyne
eyes
to
accuse
the
?
Thou
which
reysest
the
rentes
so
gredely
as
thoughe
thou
shouldest
neuer
haue
inough
.
Thy
iudgemente
is
,
throw
miserable
mammon
,
so
captyuate
&
blind
.
that
thou
canst
not
tel
when
thou
hast
inough
,
or
what
is
inough
?
Truly
,
alitle
is
to
much
for
him
that
knoweth
not
how
to
vse
much
well
.
Therfore
learne
first
the
vse
of
monie
and
riches
,
&
some
other
honester
means
to
attayne
them
,
that
thys
thyne
insaciable
couetousnes
and
vnlawful
desyryng
of
other
mens
goodes
,
maye
be
reduced
to
some
reasonable
measure
,
&
that
it
do
not
excede
the
lymyttes
or
compasse
of
honesti
,
and
the
bondes
of
brotherly
loue
:
lest
God
(
before
whom
thou
shalt
appere
one
day
,
to
render
a
straight
accomptes
,
for
the
dedes
done
in
thy
flesh
)
burden
and
charge
the
wyth
thy
vnmerciful
handlyng
of
thy
Tennant
(
but
yet
notwythstandyng
thy
brother
(
whom
,
wyth
newe
Incomes
,
fynes
,
inhauncyng
of
rentes
,
and
suche
lyke
vnreasonable
exactyons
,
thou
pilles
polles
,
&
miserably
oppresses
.
When
that
terrible
day
shall
once
come
,
a
litle
of
Gods
mercye
wyll
be
worth
a
masse
or
a
whole
hepe
of
thy
monei
.
Ther
thi
wicked
Mammon
,
whom
thou
serueste
like
a
slaue
,
can
purchase
the
no
mercy
.
There
thy
money
so
gleaned
and
gathered
of
the
&
thine
(
to
the
impouerishment
of
manye
to
make
the
only
rych
)
can
not
preuaile
the
,
nor
yet
redeme
thy
cause
before
that
iuste
&
seuere
iudge
,
which
then
,
&
ther
wil
render
to
the
,
the
selfe
same
measure
that
thou
measureste
to
other
men
.
What
dyd
we
speke
of
preuaylynge
,
or
redeming
of
thy
cause
with
mony
?
Nay
then
thy
monei
,
&
the
roust
of
thy
gold
shall
be
a
wytnes
against
the
&
shal
eate
thy
flesh
as
the
fyre
.
Howe
frantycke
and
folyshe
myght
al
wyse
men
,
wel
iudge
and
deme
him
too
be
(
which
againste
the
daie
of
hys
araignement
when
he
should
stand
vpon
the
tryal
of
death
and
lyfe
)
woulde
busy
hym self
,
his
folkes
,
and
his
frendes
to
prepare
and
get
many
witnesses
agaynste
hym
to
cast
him
awaye
by
theyr
euidence
&
witnes
and
to
prouyde
suche
menne
as
shoulde
be
the
onlye
cause
of
hys
deathe
.
Euen
.
So
franctycke
,
so
folysh
art
thou
,
whych
doth
toyle
,
trauayle
,
and
turmoyle
so
ernestly
and
busylye
aboute
the
gettynge
of
goodes
and
ryches
,
before
thou
haste
wel
learned
&
taken
forth
of
the
lesson
,
of
well
vsyng
the
same
.
Howbeit
,
trulye
I
doute
much
of
the
wel
vsyng
of
that
,
which
was
neuer
well
nor
truly
gotten
.
Learne
therfore
first
,
FINIS
☞
The
▪
xxi
.
day
of
Iune
☜
QVecunque
scripta
sutit
:
ad
nostram
doctrinam
.
&c.
All
thynges
that
are
wrytten
in
Goddes
boke
,
in
the
holy
Byble
,
they
were
wrytten
before
oure
tyme
,
but
yet
to
contynue
from
age
to
age
as
long
as
the
world
doeth
stand
.
In
thys
Boke
is
contayned
doctrine
for
al
estates
,
Postquam
autem
sederit
in
solio
regni
sui
.
&c.
Kynge
Dauid
beynge
in
hys
chyldhode
,
Thys
Kynge
Dauid
beyng
weake
of
nature
and
impotente
,
in
so
muche
that
when
he
was
couered
with
clothes
,
he
coulde
take
no
heate
,
was
counsayled
of
his
seruauntes
to
take
a
fayre
younge
mayde
to
nouryshe
hym
,
and
to
kepe
hym
warme
in
hys
bodye
,
I
suppose
she
was
hys
wyfe
.
Howe
be
it
he
hadde
no
bodilye
companye
wyth
her
,
and
well
she
myghte
be
hys
wyfe
.
For
thoughe
the
scripture
doeth
say
:
Non
cognouit
●am
.
He
knewe
her
not
,
he
had
no
carnall
copulation
wyth
her
yet
it
sayeth
not
:
Non
duxit
eam
vxorem
.
He
maryed
her
not
.
And
I
canne
not
thynke
that
kynge
Dauid
woulde
haue
her
to
warme
hys
bosome
in
bedde
,
excepte
shee
hadde
bene
hys
wyfe
,
hauynge
a
dispensatyon
of
God
to
haue
as
manye
wyues
as
he
woulde
.
For
God
had
dispensed
wyth
theym
to
haue
manye
wyues
.
Wel
:
what
happened
to
kinge
Dauid
in
his
chyldhode
,
by
the
chylde
of
the
deuyll
?
Ye
shall
heare
.
Kynge
Dauid
hadde
a
proud
sonne
,
whose
name
was
Adonias
,
But
se
howe
God
ordered
the
matter
,
Nathan
the
Prophete
and
Sadoc
a
priest
,
and
Banayah
,
&
Crethytes
,
and
Phelethytes
the
Kynges
gard
,
they
were
not
called
to
the
feast
.
These
were
good
,
men
,
and
woulde
not
walke
bywayes
,
therefore
it
was
foly
to
breake
the
matter
to
them
,
they
were
not
called
to
counsell
.
Therefore
Nathan
when
he
harde
of
thys
,
he
commeth
to
Bethsabe
Salomons
mother
and
sayeth
.
Heare
ye
not
howe
Adonias
the
sonne
of
Ageth
,
raygneth
kynge
,
Dauid
not
knowyng
?
And
he
bad
her
put
the
kynge
in
mynde
of
hys
oth
that
he
sware
that
her
sonne
Salomon
should
be
kynge
after
hym
,
thys
was
wyse
counsayle
accordynge
to
the
Prouerbe
.
Qui
vadit
plane
,
vadit
sane
.
He
that
walketh
in
the
hye
playne
vaye
,
walketh
safelye
.
Upon
thys
the
wente
and
brake
the
matter
to
Dauid
,
Vi●at
Salomon
Rex
.
Thus
was
Salomon
throned
,
by
the
aduyse
and
wyl
of
hys
father
,
and
thoughe
he
were
a
childe
,
yet
was
his
wil
to
be
obeyed
&
fulfylled
,
and
they
ought
to
haue
knowen
hys
pleasure
.
Whylse
this
was
a
doyng
there
was
suche
a
Ioye
and
outecrye
of
the
people
,
Let
hym
(
sayeth
he
)
order
hym self
lyke
a
quyete
man
,
and
there
shall
not
one
heare
fal
from
hys
heade
.
Sed
si
inuentum
fuerit
,
malum
in
eo
.
But
yf
there
shall
be
any
euyll
founde
in
him
,
yf
he
hath
gone
aboute
anye
myschyefe
,
he
shall
dye
for
it
.
Upon
thys
he
was
broughte
in
to
Salomon
,
and
as
the
boke
sayeth
,
he
dyd
homage
vnto
hym
,
and
Salomon
sayed
to
him
.
Vade
in
domum
tuam
.
Get
the
into
thy
house
,
bylyke
he
meante
to
warde
,
&
there
to
se
hys
wearynge
,
as
yf
he
should
saye
,
Here
we
maye
se
the
wonderfull
greate
mercy
of
Salomon
for
thys
notoryous
treason
,
that
Adonias
had
commytted
,
it
was
a
plaine
matter
,
for
he
suffered
hym selfe
to
be
called
kynge
,
it
hung
not
of
vehement
suspition
or
coniecture
nor
sequel
or
consequent
yet
notwythstandynge
Salomon
for
that
present
,
forgaue
hym
,
sayinge
.
I
wyll
not
forget
it
vtterlye
,
but
I
wyll
kepe
it
in
suspence
,
I
wyll
take
no
aduauntage
of
the
at
thys
tyme
.
Thys
Adonias
&
Absolon
were
brethren
,
and
came
boeth
of
a
straunge
mother
,
and
Absolon
lyke
wyse
was
a
traytoure
and
made
an
insurrection
agaynste
hys
father
.
Beware
therefore
these
mothers
,
and
let
kynges
take
hede
howe
they
marye
,
in
what
housses
,
in
what
fayeth
.
For
strange
bringyng
vp
bringeth
straunge
maners
.
But
I
wyll
promyse
the
,
thou
shalte
neuer
mynyster
anye
moore
.
Vade
in
agrum
tuum
.
Get
the
to
thy
lande
,
and
lyue
theare
.
A
great
matter
of
pittye
&
compassyon
,
so
God
graunt
vs
al
,
suche
mercye
.
And
here
was
the
ende
of
Elis
stocke
,
accordyng
to
the
promyse
and
threatenyng
of
God
.
As
for
the
Phelethites
we
do
not
read
that
thei
were
punyshed
.
Mary
Semey
traunsgressed
hys
Iniunction
for
he
kepte
not
hys
house
,
but
wente
oute
of
Hyerusalem
to
seke
two
seruauntes
of
hys
,
that
had
runne
from
hym
,
and
when
it
came
to
Salomons
eare
,
it
coste
hym
hys
lyfe
.
I
haue
rypt
the
matter
nowe
to
the
pyll
,
and
haue
tolde
you
of
playne
walkers
,
and
of
bywalkers
,
&
howe
a
kynge
in
hys
chyldehode
is
a
kynge
,
as
well
,
Cepitr●
guare
.
He
began
to
raygne
,
or
he
began
to
be
kynge
.
Here
is
of
bywalkers
.
Thys
hystorye
woulde
be
remembred
,
the
Prouerbe
is
:
Felir
quem
faciunt
aliena
pericula
cautum
.
Happye
is
he
that
can
beware
by
an
other
mans
ieoperdy
.
For
yf
we
offende
not
as
other
do
,
it
is
not
oure
owne
desertes
.
If
we
fal
not
,
it
is
Goddes
preseruation
.
We
are
al
offenders
.
For
auther
we
maye
do
,
or
haue
done
,
or
shall
do
(
excepte
God
preserue
vs
)
as
euyll
as
the
worste
of
them
.
I
pray
God
we
maye
all
amende
and
repente
.
But
we
wyll
all
amende
nowe
I
truste
.
We
muste
neades
amende
oure
lyues
euerye
man
.
The
holy
communion
is
at
hand
,
and
we
maye
not
receyue
it
vnworthelye
.
Wel
,
to
returne
to
my
hystory
.
Kynge
Dauid
(
I
say
)
was
a
kynge
in
hys
second
chyldhode
And
so
,
Beata
terra
vbi
rex
nobilis
.
Blessed
is
the
Lande
,
where
there
is
a
noble
Kynge
.
Where
Kynges
be
no
banketers
,
no
players
,
and
they
spend
not
the
tyme
in
haukynge
,
and
huntynge
.
And
when
had
the
Kynges
mayestye
a
Councell
that
toke
more
payne
boeth
night
&
daye
for
the
settynge
forthe
of
Gods
word
,
Tushe
,
thys
geare
wyll
not
tarye
,
Iesu
mercy
,
howe
lyke
are
we
Englyshe
men
to
the
Iewes
,
These
lawes
were
made
in
such
a
kynges
dayes
,
when
he
was
but
a
chylde
.
Let
vs
alter
them
.
O
Lorde
what
pittye
is
thys
,
that
we
shoulde
be
worsse
then
the
Iewes
?
Blessed
be
the
lande
sayth
the
worde
of
God
,
where
the
Kynge
is
noble
.
What
people
are
they
that
saye
,
the
Kynge
is
but
a
chylde
?
Haue
not
we
a
noble
Kynge
?
Was
there
euer
Kynge
so
noble
?
So
Godlye
?
brought
vp
with
so
noble
counsaylours
?
so
excellent
,
and
well
learned
Scolemaysters
?
I
wyll
tel
you
thys
,
and
I
speake
it
euen
as
I
thynke
.
Hys
maiestye
hath
more
Godlye
wytte
and
vnderstandynge
,
I
tolde
you
in
my
laste
sermon
of
minysters
of
the
kinges
people
,
and
had
occasyon
to
shewe
you
,
howe
few
noble
men
were
good
preachers
,
and
I
left
oute
an
hystory
then
whyche
I
wyll
nowe
tell
you
.
There
was
a
byshop
of
Winchester
in
Kynge
Henry
the
.vi.
dayes
,
Thys
byshoppe
was
a
great
man
borne
,
and
dyd
beare
suche
a
stroke
,
that
he
was
able
to
shoulder
the
Lord
Protectour
.
Wel
,
it
chaunced
that
the
Lord
Protectour
and
he
fell
out
,
and
the
byshoppe
would
beare
nothynge
at
all
wyth
hym
,
but
played
me
the
Satrapa
,
so
that
the
Regente
of
Fraunce
was
faine
to
be
sent
for
from
beyond
the
Seas
,
to
set
theim
at
one
,
and
to
go
betwene
them
.
For
the
byshoppe
was
as
able
and
readye
to
buccle
wyth
the
Lorde
Protectoure
,
as
he
was
wyth
hym
.
Was
not
this
a
good
prelate
?
he
should
haue
bene
at
home
a
preachynge
in
hys
Dioces
in
a
waniant
.
Thys
Protector
was
so
noble
and
Godly
a
man
,
that
he
was
called
of
euery
man
the
good
Duke
Humfrey
.
Upon
thys
the
bishop
goeth
me
to
the
quene
Katherin
the
kinges
wyfe
,
aproud
woman
&
a
stout
,
&
perswaded
hir
,
that
if
the
duke
were
in
such
authoritie
styl
,
&
lyued
,
the
people
wold
honor
him
,
more
than
they
dyd
the
king
.
And
the
king
shuld
not
be
set
by
,
&
so
betwene
them
,
I
can
not
tel
how
it
came
to
pas
,
but
at
.
s
.
Edmundesbury
in
a
parliament
the
good
Duke
Humfrey
was
smothered
.
But
nowe
to
returne
to
my
texte
,
and
to
make
further
rehearsall
of
the
same
,
the
matter
beginneth
thus
.
Et
pasquā
sederit
rex
And
when
the
kyng
is
sette
in
the
seate
of
hys
Kyngedome
,
what
shal
he
do
?
shal
he
daunce
,
and
dally
?
These
flatteryng
clawbackes
are
originall
rotes
of
all
myschyefe
,
And
shall
the
Kynge
wryte
it
out
hym selfe
?
He
meaneth
he
shall
se
it
wrytten
,
and
rather
then
he
shoulde
be
wythout
it
,
wryte
it
hym selfe
.
Iesus
mercy
,
is
God
so
chary
wyth
a
kynge
to
haue
hym
wel
brought
vp
&
instructed
?
Yea
forsoth
.
For
if
the
kyng
be
well
ordered
,
the
realme
is
wel
ordered
.
Where
shall
he
haue
a
copye
of
thys
boke
?
of
the
Leuites
.
And
why
?
Bicause
it
shal
be
a
true
copye
,
not
falsifyed
.
Moyses
lefte
the
boke
in
an
olde
cheste
,
&
the
Leuites
had
it
in
kepyng
.
And
bycause
ther
should
be
no
errour
,
no
addition
,
nor
takynge
away
from
it
,
he
byddeth
hym
fetch
the
copye
of
the
Leuites
.
And
was
not
here
a
greate
miracle
of
God
.
how
this
boke
was
preserued
?
It
had
layne
hyd
many
yeares
and
the
Iewes
knewe
not
of
it
.
Therefore
at
lengthe
when
they
had
founde
it
and
knew
it
:
they
lamented
for
theyr
ignoraunce
,
that
had
so
long
bene
wythoute
it
,
and
rente
theyr
clothes
,
repentyng
theyr
vnfaythfulnes
,
and
the
holy
bible
Goddes
boke
,
And
I
answered
hym
,
that
I
woulde
be
ruled
by
Gods
boke
,
and
rather
then
I
wolde
dissent
one
iote
from
it
,
I
woulde
be
torne
wyth
wylde
horsses
.
And
I
chaunced
in
our
communication
,
to
name
the
Lordes
supper
.
Tushe
sayeth
the
Byshop
.
What
do
ye
call
the
Lordes
supper
?
What
newe
terme
is
that
?
There
stode
by
hym
a
dubber
,
one
Doctour
Dubber
he
dubbed
hym
by
and
by
,
and
sayde
that
thys
terme
was
seldome
red
in
the
doctours
.
And
I
made
answer
,
that
I
would
rather
folowe
Paule
in
vsyng
hys
termes
,
then
them
,
though
,
they
hadde
all
the
doctours
on
theyr
syde
.
Whye
sayed
the
byshoppe
,
And
if
they
be
founde
negligent
or
fauty
in
theyr
deuties
oute
with
them
.
In
dede
I
were
a
presumptuous
fellow
to
moue
your
grace
to
put
them
oute
,
yf
there
were
not
other
to
put
in
theyr
places
.
But
youre
mayestye
hath
diuers
of
your
chaplayns
,
well
learned
men
,
and
of
good
knowledge
,
&
yet
ye
haue
some
that
be
bad
inough
,
I
can
name
a
numbre
of
them
that
are
able
and
woulde
he
glad
(
I
dare
say
)
to
minister
the
function
,
yf
they
be
called
to
it
.
For
what
an
enormitye
is
thys
in
a
chrystian
realme
to
serue
in
a
ciuilitye
,
But
I
wyll
tell
you
what
is
lyke
to
come
of
it
.
It
wyl
bryng
the
cleargy
shortely
into
a
very
slauerye
.
I
maye
not
forget
here
my
Scala
celi
,
that
I
spoke
of
in
my
laste
sermon
.
I
wyll
repete
it
now
agayn
,
desyering
your
grace
in
Goddes
behalfe
that
ye
wyl
remembre
it
.
The
Byshop
of
Rome
had
a
Scala
celi
,
but
his
was
a
mas
matter
.
This
Scala
celi
,
is
the
true
ladder
that
bryngeth
a
manne
to
heauen
,
Who
so
euer
calleth
vpon
the
name
of
the
Lorde
,
shall
be
saued
.
The
seconde
steppe
.
Howe
shall
they
call
vppon
hym
,
in
whom
they
haue
no
beleue
?
The
thyrd
stayer
is
thys
.
How
shall
they
beleue
in
hym
of
whom
they
neuer
hearde
?
The
fourth
steppe
.
Howe
shall
they
heare
wythout
a
preacher
?
Nowe
the
nether
ende
of
the
ladder
is
.
Howe
shall
they
preache
,
except
they
be
sent
?
This
is
the
fote
of
the
ladder
,
so
that
we
maye
goo
backeward
now
,
&
vse
the
schole
argument
.
A
primo
ad
vltimum
.
Take
away
preachyng
,
take
away
saluation
.
But
I
feare
one
thynge
,
But
I
wyll
tell
you
,
Chryst
boughte
Soules
wyth
hys
bloude
,
and
wyl
ye
sel
theym
for
golde
or
syluer
?
I
woulde
not
that
ye
should
do
wyth
chauntrye
pryestes
,
as
ye
dyd
with
the
Abbottes
,
when
Abbeyes
were
put
downe
.
For
when
their
enormities
were
fyrst
red
in
the
parliament
house
,
they
were
so
greate
and
abhominable
,
that
there
was
nothynge
but
downe
with
them
.
But
within
a
whyle
after
,
It
is
in
the
text
,
that
a
king
ought
to
feare
god
,
he
shal
haue
the
dreade
of
God
before
hys
eyes
,
worcke
not
by
wordlye
polycye
,
Take
hede
of
these
claubackes
,
these
venemouse
people
that
wyll
come
to
you
,
that
wyl
folowe
lyke
Gnatoes
and
Parasites
,
if
you
folowe
theym
,
It
foloweth
in
the
texte
.
Vt
no●
eleuetur
coz
eius
.
That
he
be
not
proude
aboue
hys
brethreen
.
A
kynge
muste
not
be
proude
,
for
God
myght
haue
made
hym
a
shepheard
,
when
he
made
hym
a
kyng
,
&
done
him
no
wronge
.
There
be
many
examples
of
proude
kynges
in
scrypture
.
Ieroboam
also
was
a
proude
kynge
.
But
wherefore
shall
a
kynge
feare
God
,
and
turne
neyther
to
the
ryght
hande
,
nor
to
the
left
?
Wherfore
shall
he
do
all
this
?
vt
longo
tempore
reg●et
ipse
,
et
filii
tius
.
That
he
may
raigne
long
,
he
and
hys
chyldren
.
Syr
trouble
not
your selfe
.
What
should
you
study
?
Why
shold
you
do
this
or
that
?
Your
grace
maye
answer
them
thus
.
and
say
.
What
Syrra
,
I
perceyue
you
are
wery
of
vs
,
Tell
hym
thys
tale
once
,
and
I
warrant
you
he
wyll
come
no
more
to
you
,
And
this
shal
your
grace
dryue
these
flatterers
and
claubackes
awaye
.
And
I
am
afrayed
I
haue
troubled
you
to
longe
.
Therefore
I
wyll
furnyshe
the
texte
nowe
wyth
an
hystory
or
two
,
and
then
I
wyll
leaue
you
to
God
.
Ye
haue
hearde
howe
a
king
ought
to
passe
the
tyme
.
He
must
read
the
boke
of
God
,
&
it
is
not
inoughe
for
hym
to
reade
,
but
he
must
be
acquainted
wyth
all
scripture
,
he
muste
studye
,
and
he
must
praye
,
and
how
shal
he
do
both
these
.
He
maye
learne
at
Salomon
,
GOD
spake
vnto
Salomon
,
Nowe
marke
Salomons
praier
:
Domine
,
o
Domine
deus
,
said
he
:
O
Lord
GOD
,
it
is
thou
that
hast
caused
me
to
raigne
,
&
haste
set
me
in
my
fathers
seate
,
But
what
was
hys
petycion
?
Lorde
,
sayed
he
:
Da
mihi
cor
docile●
He
asked
a
docyble
herte
,
a
wise
herte
,
So
youre
grace
must
learne
howe
to
do
,
of
Salomon
.
Ye
must
make
your
peticion
,
But
to
returne
to
my
purpose
,
Upon
that
they
came
bothe
before
Salomon
to
haue
the
matter
iudged
,
whose
the
chylde
was
.
And
the
one
sayde
:
it
is
my
chylde
.
Naye
sayeth
the
other
,
it
is
myne
.
So
there
was
yea
,
and
naye
,
betwene
them
,
and
they
helde
vp
the
matter
with
skoldynge
after
a
womanly
fashyon
.
At
the
length
Salomon
repeted
theyr
tale
as
a
good
iudge
oughte
to
do
,
and
sayd
to
the
one
woman
.
Thou
sayst
the
child
is
thine
,
yea
sayed
she
.
And
thou
sayest
,
it
is
thyne
to
the
other
.
Well
,
fetche
me
a
swerd
sayed
he
.
For
there
was
no
way
nowe
to
trye
,
whiche
was
the
true
mother
,
but
by
naturall
inclinacyon
.
And
so
he
sayed
to
one
of
hys
seruauntes
.
Fetche
me
a
swerde
and
deuyde
the
chylde
betwene
them
.
When
the
mother
of
the
chylde
that
accused
the
other
.
hearde
hym
saye
so
.
Naye
for
Goddes
sake
sayed
she
,
let
her
haue
the
whole
chylde
,
and
kyll
it
not
.
Naye
quod
the
other
,
neyther
thyne
,
nor
myne
,
but
let
it
be
deuyded
.
Then
sayed
Salomon
.
Geue
thys
woman
the
chylde
,
thys
is
the
mother
of
the
chyld
.
What
come
of
this
?
Audiuit
omnis
Israel
.
When
al
Israell
heard
of
thys
iudgemente
,
they
feared
the
kyng
.
Woulde
Salomon
beynge
so
noble
a
kynge
heare
.ii.
poore
women
?
They
were
poore
,
for
as
the
scripture
saith
.
They
were
to
geather
alone
in
a
house
,
they
hadde
not
so
muche
as
one
seruaunt
betwene
them
boeth
.
Woulde
kynge
Salomon
I
say
heare
them
in
his
own
person
?
Yea
forsothe
.
And
yet
I
heare
of
manye
matters
before
my
Lorde
Protectoure
,
I
can
not
go
to
my
boke
fo●
poore
folkes
come
vnto
me
,
I
am
no
soner
in
the
garden
and
haue
red
a
whyle
,
but
by
&
by
commeth
there
some
one
or
other
knocking
at
the
gate
.
Anone
cometh
my
man
and
sayth
.
Syr
,
there
is
one
at
the
gate
woulde
speake
wyth
you
When
I
come
there
,
then
is
it
some
one
or
other
that
desireth
me
that
I
wyll
speake
that
hys
matter
might
be
heard
,
and
that
he
hathe
layne
thys
longe
at
great
costes
and
charges
,
and
can
not
once
haue
hys
matter
come
to
the
hearing
,
but
among
all
other
,
one
specially
moued
me
at
thys
tyme
to
speake
.
Thys
it
is
syr
.
Quia
domini
iudicium
est
.
The
iudgement
is
Goddes
.
Marcke
thys
saytnge
thou
proude
Iudge
?
The
deuyl
wyll
brynge
thys
sentence
at
the
daye
of
Dome
.
Hel
wyl
be
ful
of
these
Iudges
if
they
repente
not
and
amende
.
They
are
worsse
then
the
wycked
Iudge
that
Chryste
speaketh
of
,
When
the
Iudge
sawe
hyr
so
importunate
,
though
I
feare
neyther
God
,
sayth
he
,
nor
the
worlde
,
yet
bycause
of
hyr
importunatnes
I
wyll
graunte
hyr
requeste
.
But
owr
Iudges
are
worsse
then
thys
Iudge
was
.
For
they
wyll
neyther
heare
men
for
Gods
sake
,
¶
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
haue
in
Remembraunce
,
moste
benynge
and
gracyouse
Audience
,
that
a
preacher
hathe
.ii.
offices
,
The
fyrste
is
Exhortari
per
sanam
doctrinam
.
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
haue
appoynted
the
confutacion
of
gayne
sayinge
.
Notum
est
nobis
quod
vbique
secte
huic
contradicitur
:
We
know
that
euery
man
doth
gayne
say
this
lernynge
.
In
the
popysh
masse
tyme
,
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
taken
&
napped
in
the
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
haue
we
hearde
of
in
Turkye
?
But
a
fewe
I
warrant
you
.
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
?
There
was
neuer
Prophet
to
be
compared
to
hym
,
and
yet
was
there
neuer
more
dyssention
then
when
he
was
,
If
it
were
contraried
them
,
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
,
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
sclaunderousely
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
sclaundereth
me
.
For
one
there
is
that
I
must
nedes
aunswre
vnto
,
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
haue
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
.
Oh
howe
carefull
God
is
to
set
in
an
order
all
thynges
that
belong
to
a
kynge
in
his
chamber
,
These
peuishe
people
in
this
Realme
haue
nothynge
but
the
kynge
,
Aliqua
ex
par●e
credo
.
There
is
more
open
whordome
more
stuede
whoredome
then
euer
was
before
.
For
Gods
sake
let
it
be
loked
vpon
.
It
is
youre
office
to
se
vnto
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
,
Syr
what
forme
of
preachinge
woulde
you
appoynt
me
to
preache
before
a
kynge
?
Wold
you
haue
me
for
to
preache
nothynge
as
concernynge
a
Kynge
,
in
the
Kynges
sermon
?
Haue
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
,
Cor
Regis
in
manu
domini
,
the
Lorde
dyrected
them
kinges
hart
.
Certaine
of
my
frendes
came
to
me
wyth
teares
in
their
eyes
,
and
tolde
me
they
loked
I
should
haue
bene
in
the
tower
the
same
nyghte
.
Thus
haue
I
euer
more
bene
burdened
wyth
the
worde
of
sedition
.
I
haue
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
.
Num
et
vos
seducti
estis
?
What
ye
braynsycke
fooles
,
Ye
hoddy
peckes
.
Ye
doddye
poulles
,
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
haue
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
,
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
haue
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
them
goods
vengeaunce
for
it
.
He
went
to
the
rote
of
the
matter
,
whych
was
couetousnes
.
This
sedicyouse
man
goeth
also
forthe
,
saying
:
Vinum
tuum
mixtum
est
aqua
.
Thy
wyne
is
myngled
wyth
water
.
It
had
bene
good
for
our
missal
pryestes
to
haue
dwelled
in
that
contrye
,
for
they
might
haue
bene
sure
to
haue
hadde
theyr
wyne
wel
myngled
wyth
water
.
And
that
which
is
here
spoken
of
wine
,
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
long
,
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
.
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
.
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
,
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
,
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
,
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
,
I
am
contente
to
beare
the
title
of
sedicion
wyth
Esay
.
Thankes
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
aunswered
that
he
was
there
,
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
,
Qui
uos
recipit
,
me
recipit
.
Who
receyueth
you
receiueth
me
(
sayed
Christe
)
and
it
shuld
be
for
the
kynges
honour
to
receyue
them
and
kepe
them
.
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
,
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
mennes
causes
wyth
expedience
or
no
,
Yf
ye
haue
not
,
then
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
.
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
,
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
afore
,
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
.
Go
to
Moyses
,
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
from
the
people
.
A
goodly
ensample
for
all
magystrates
to
followe
.
Here
was
the
execution
of
a
true
Iudge
he
was
no
gyfte
taker
,
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
the
same
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
,
But
you
must
be
importune
and
not
werye
,
nor
caste
awaye
prayer
.
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
,
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
.
Mihi
vindictam
et
ego
retribuam
:
When
ye
reueng
ye
take
myne
offyce
vpon
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
haue
sentence
geuen
of
ryght
.
Saynte
Paule
sente
to
Lisyas
the
trybune
to
haue
thys
ordynary
,
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
,
She
can
brynge
the
Iudges
skynne
ouer
hys
eares
,
and
neuer
lay
handes
vpon
hym
.
And
howe
is
that
?
Lachrime
miserorum
descendunt
ad
maxillas
.
The
teares
of
the
poore
fall
downe
vppon
theyr
cheekes
,
Et
ascendunt
ad
celum
,
and
go
vp
to
heauen
,
and
cry
for
vengeaunce
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
them
that
make
euil
lawes
.
If
wo
be
to
them
that
make
laws
against
the
poore
,
what
shal
be
to
them
that
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
when
he
goeth
on
visitacion
.
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
the
Iudges
skinnes
ouer
theyr
heades
.
The
crie
of
the
poore
widdow
came
to
the
Emperours
eare
,
and
caused
him
to
flay
the
Iudge
quycke
,
Loth
was
a
visitoure
of
Sodome
,
&
Gomorre
,
I
can
not
tell
what
,
partely
poperye
,
partelye
true
religion
mingled
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
commeth
to
al
,
they
ioyned
poperye
so
wyth
it
,
that
they
marde
all
to gether
,
Gode
hath
sente
vs
A
noble
Kynge
in
thys
hys
vysytacyon
,
let
vs
not
prouoke
hym
against
vs
,
let
vs
beware
,
lette
vs
not
dysplease
hym
,
Ye
take
vpon
you
to
Iudge
the
Iudgementes
of
Iudges
.
I
wyll
not
make
the
Kynge
a
Pope
,
for
the
Pope
wyl
haue
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
vs
what
soeuer
they
decree
to
stande
vnto
it
,
and
receyue
it
obedyentlye
,
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
.
Mannes
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
.
Omnia
credere
,
omnia
sperare
.
To
accept
all
thynges
in
good
part
.
Nolite
iudicare
ante
tempus
.
Iudge
not
before
the
Lordes
commyng
.
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
vpon
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
:
Prauum
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
haue
a
commune
place
to
the
ende
,
yf
my
memory
fayle
me
,
Beati
qui
audiunt
verbum
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
vs
thorow
hys
sonne
Iesu
Chryste
,
to
the
whyche
he
bring
vs
al
Amen
.
¶
The
fourth
Sermon
of
Mayster
Hughe
Latymer
,
whych
he
preached
before
the
Kynge
wythin
hys
graces
Palayce
at
Westminster
the
.xxix.
daye
of
Marche
.
QVecunque
scripta
sunt
ad
nostram
doctrinam
scripta
sunt
.
Al
thinges
that
are
wryten
,
are
wrytten
to
be
oure
doctryne
.
The
Parable
that
I
toke
to
begyn
wyth
(
most
honorable
audience
)
is
written
in
the
.xviii
Chapter
of
S.
Luke
,
and
there
is
a
certayne
remnaunt
of
it
behynd
yet
.
The
Parable
is
thys
:
There
was
a
certayne
Iudge
in
a
cytye
,
that
feared
neyther
God
nor
man
.
And
in
the
same
cytye
there
was
a
wyddowe
that
requyred
Iustyce
at
hys
handes
,
but
he
woulde
not
heare
hyr
,
but
putte
hyr
of
and
delayed
the
matter
.
In
processe
the
Iudge
seynge
hyr
importunitye
,
sayed
,
thoughe
I
feare
neyther
God
nor
manne
,
yet
for
the
importunitye
of
the
womann
,
I
wyll
heare
hyr
leaste
she
rayle
vpon
me
and
moleste
me
wyth
exclamations
,
and
oute
cryes
I
wyll
heare
hyr
matter
,
I
wyll
make
an
ende
of
it
.
Oure
Sauyoure
Chryste
added
more
vnto
thys
and
sayed
.
Audite
quid
iudex
dicat
,
et
cetera
.
Heare
you
sayed
Christe
,
what
the
wycked
iudge
sayed
.
And
shall
not
God
reuenge
hys
eiecte
,
that
crye
vpon
hym
daye
and
nyghte
?
Al
though
he
tarye
and
dyfferre
theym
.
I
say
vnto
you
,
he
wil
reuenge
them
and
that
shortelye
.
But
when
the
sonne
of
man
shall
come
,
shall
he
fynd
fayth
in
the
earth
.
That
I
maye
haue
grace
so
to
open
the
remnaunte
of
thys
parable
that
it
maye
be
to
the
glorye
of
God
,
and
edifyinge
of
youre
soules
,
I
shall
desier
you
to
praye
.
In
the
whyche
prayer
.
&c.
I
shewed
you
the
laste
daye
.
(
mooste
honourable
Audience
)
the
cause
why
oure
Sauioure
Christe
,
rather
vsed
the
example
of
a
wycked
Iudge
then
of
a
good
.
And
the
cause
was
for
that
in
those
dayes
ther
was
greate
plentye
of
wycked
Iudges
,
So
that
they
do
it
charitablye
louyngelye
,
not
of
malyce
,
not
vengeablye
,
not
couetouslye
.
I
shulde
haue
tolde
you
here
of
a
certayne
secte
of
herytykes
that
speake
agaynste
thys
order
and
doctryne
,
Here
I
haue
to
tell
you
,
what
I
hearde
of
late
by
the
relation
of
a
credible
person
,
and
a
worshypful
man
,
of
a
towne
in
thys
realme
of
Englande
,
Sed
cum
fortior
eo
superuenerit
.
But
whan
a
stronger
than
he
commeth
vpon
hym
,
whan
the
light
of
goddes
word
is
ones
reueled
,
than
he
is
busi
,
them
he
rores
then
he
fyskes
abrode
,
and
styrreth
vp
erronius
opinions
,
to
sclaunder
godds
word
.
And
this
is
an
argumente
that
we
haue
the
true
doctryne
.
I
beseche
God
continewe
vs
and
kepe
vs
in
it
.
The
deuyll
declareth
the
same
,
and
therfor
he
rores
thus
and
goeth
about
to
stir
vp
these
wanton
headdes
and
busye
braynes
.
And
wyll
you
knowe
where
thys
towne
is
?
I
wyll
not
tell
you
dyrectlye
.
I
wyll
put
you
to
muse
a
lyttle
.
I
wyl
vtter
the
matter
by
a
cyrcumloqution
.
Wher
is
it
?
Wher
the
byshop
of
the
dioces
is
an
vnpreachynge
prelate
.
Who
is
that
?
If
there
be
but
one
suche
in
al
England
,
it
is
easi
to
gesse
.
And
if
ther
were
no
mo
but
one
,
yet
it
were
to
many
by
one
.
And
yf
there
be
moe
,
they
haue
the
more
to
aunswere
for
,
that
they
suffer
in
this
Realme
an
vnpreachyng
prealeatye
vnrefourmed
I
remember
wel
what
.
S.
Paule
sayeth
to
a
byshop
.
And
thoughe
he
spake
it
to
Timothe
beynge
a
byshop
,
yet
I
may
say
it
now
to
the
magistrates
for
al
is
one
●ase
,
al
is
one
matter
.
Non
communicabis
peccatis
alienis
.
Quia
communicabis
peccatis
alienis
.
Thou
shalt
be
partaker
of
other
mennes
sinnes
.
Now
me
thinke
it
nedes
not
to
be
partaker
of
other
mennes
synnes
we
shall
fynd
inough
of
oure
owne
.
And
what
is
Communicare
peccatis
alienis
.
To
be
partaker
of
other
mennes
euils
,
if
this
be
not
,
to
make
vnpreaching
prealates
,
&
to
suffer
them
to
continue
stil
in
their
vnpreachynge
prelacye
?
If
the
kynge
and
hys
councel
should
suffer
euil
Iudges
of
this
realme
to
take
bribes
,
to
defeate
iustice
&
suffer
the
great
,
to
ouer
go
the
poore
,
There
was
a
merye
moncke
in
Cambrydge
in
the
Colledge
that
I
was
in
,
This
I
feare
me
is
theyr
entente
,
And
it
shal
be
blowen
abrode
to
oure
holye
father
of
Romes
eares
,
and
he
shall
sende
forth
hys
thonderboltes
vpon
these
brutes
,
and
al
thys
dothe
come
ta
passe
thorow
theyr
vnpreachynge
prelacye
.
Are
they
not
worthye
double
honore
?
Nay
rather
double
dyshonore
,
not
to
be
regarded
,
not
to
be
estemed
amonge
the
people
,
and
to
haue
no
liuynge
at
their
handes
?
For
as
good
preachers
be
worthy
double
honour
:
so
vnpreaching
prelates
be
worthy
double
dishonoure
.
Vt
conculcentur
ab
hominibus
.
To
be
troden
vnder
mens
fete
,
not
to
be
regarded
,
not
to
be
estemed
They
be
at
theyr
doublets
styl
.
S.
Paule
in
hys
epistle
qualifieth
a
bishop
,
&
saith
that
he
must
be
Aptus
ad
docendum
,
ad
refellendum
apte
.
To
teache
and
to
confute
all
maner
of
false
doctryne
But
what
shall
a
man
do
wyth
aptenes
,
if
he
do
not
vse
it
?
It
were
as
good
for
vs
to
be
wythout
it
.
Naye
quod
the
byshoppe
,
he
made
so
indifferente
a
Sermon
the
fyrst
daye
,
that
I
thoughte
he
woulde
marre
all
the
seconde
daye
.
He
wyll
haue
euerye
man
a
quondam
as
he
is
.
As
for
my
quondamshype
I
thancke
God
that
he
gaue
me
the
grace
to
come
by
it
by
so
honeste
a
meanes
as
I
dyd
.
I
thanke
hym
for
,
myne
owne
quondamshyppe
,
and
as
for
them
I
wyl
not
haue
theym
made
quonndams
,
yf
they
dyscharge
theyr
offyce
.
I
woulde
haue
theym
do
theyr
dutye
.
I
woulde
haue
no
more
quondams
as
God
healpe
me
.
I
owe
theym
no
other
malyce
then
thys
,
and
that
is
none
at
al.
Thys
byshop
answered
hys
chaplayne
,
wel
(
sayes
he
)
well
,
I
dyd
wysely
to
daie
,
for
as
I
was
goynge
to
hys
Sermon
,
I
remembred
me
that
I
had
neither
sayed
masse
,
nor
mattens
.
For
take
a
waye
preachinge
,
&
take
a
way
saluacion
.
I
tould
you
of
Scala
cely
and
I
made
it
a
preachynge
matter
,
not
a
massyng
matter
.
Christ
is
the
preacher
of
al
prachers
,
the
patrone
and
the
exemplar
,
that
all
preachers
oughte
to
folowe
.
For
it
was
he
by
whome
the
father
of
heauen
sayde
,
Hic
est
filius
meus
dilectus
,
ipsum
audite
,
Thys
is
my
welbeloued
sonne
,
heare
hym
,
Euen
he
when
he
was
here
on
the
earth
,
as
wysely
,
Ita
paruum
vt
magnum
.
The
smalle
as
well
as
the
greate
.
Ye
muste
do
iustum
,
deale
Iustelye
?
mynister
iustyce
,
and
that
to
al
men
,
Well
,
I
saye
,
neyther
thys
lawe
,
nor
the
woorde
and
commaundemente
of
God
moued
thys
wycked
Iudge
,
Thys
place
of
Iudgemente
it
hathe
bene
euer
vnperfecte
,
it
was
neuer
sene
that
all
Iudges
dyd
theyr
dutye
,
Vibi
subsole
(
sayth
Salomon
)
In
loco
iusticie
,
impietatem
,
et
in
loco
equitatis
iniquitatem
.
I
wene
he
sayed
it
not
onelye
for
hys
owne
tyme
,
but
he
sawe
it
both
in
those
that
were
before
hym
,
and
also
that
were
to
come
after
hym
.
Nowe
comes
Esay
and
he
affyrmeth
the
same
speaking
of
the
iudgementes
done
in
hys
tyme
in
the
commune
place
,
as
it
myghte
be
Westminster
hall
,
the
gylde
hall
,
the
Iudges
hall
,
the
pretpro
house
.
Call
it
what
you
wyll
.
In
the
open
place
.
A
goodly
and
Godlye
order
for
to
sitte
,
Esay
knewe
thys
by
the
cryynge
of
the
people
Ecce
clamor
populi
sayeth
he
.
And
thoughe
some
a
monge
theym
be
vnreasonable
people
(
as
manye
be
nowe
adayes
)
yet
no
doubte
of
it
some
cryeth
not
wythout
a
cause
.
And
why
?
Theyr
matters
are
not
hearde
,
And
suerlye
me
thynke
,
yf
a
Iudge
woulde
followe
but
a
worldelye
reason
,
I
must
nedes
take
theyr
part
Veniens
ueniam
et
non
tardabo
,
Yes
,
thoughe
I
tary
,
and
thoughe
I
seme
to
linger
neuer
so
long
yet
I
wyl
come
at
the
length
,
&
that
shortly
.
And
if
god
spake
this
,
he
wil
perfourme
his
promise
.
He
hath
for
their
sakes
(
as
I
tould
you
)
pulled
them
skynne
ouer
the
iudges
eares
or
thys
.
Kinge
Dauid
trusted
some
in
hys
olde
age
,
Now
if
in
the
people
of
God
there
were
some
folkes
that
fel
to
brybing
,
then
what
was
their
among
the
Heathen
?
Absalon
Dauids
sonne
was
a
by
walker
,
And
thoughe
he
were
a
wycked
man
,
and
a
by
walker
,
yet
some
there
were
in
that
tyme
that
were
good
,
and
walked
vp
ryghtlye
.
I
speake
not
thys
agaynste
the
Iudges
seate
.
I
speake
not
as
though
all
iudges
were
naught
,
and
as
thoughe
I
dyd
not
holde
wyth
the
Iudges
,
maiestrates
,
and
offycers
,
as
the
Anabaptystes
these
faulse
heretykes
do
.
This
geare
moued
saint
Christome
to
speake
thys
sentence
.
Miror
sialiquis
rectorum
potest
saluari
.
I
maruaile
(
saied
this
doctour
)
if
anye
of
these
rulers
or
greate
magistrates
can
be
saued
.
He
spake
it
not
for
the
impossibilitie
of
the
thinge
(
God
forbyd
that
all
the
magistrates
&
iudges
should
be
condempned
)
but
for
the
difficultye
.
Commonstrat
illi
omnia
regna
mundi
.
He
shewed
hym
al
the
kyngedomes
of
the
worlde
,
and
al
theyr
iollytye
,
and
tolde
hym
that
he
woulde
gyue
hym
all
,
The
other
that
he
promysed
them
vnto
:
had
more
ryghte
to
them
then
he
.
But
I
saye
if
one
were
admytted
to
viewe
hell
thus
,
and
beholde
it
thorowelye
,
the
deuyll
wolude
saye
.
On
yonder
syde
are
punyshed
vnpreaching
prelates
.
I
thynke
a
man
shoulde
se
as
far
as
a
kenninge
and
se
nothynge
but
vnpreachynge
Prealates
.
He
myghte
loke
as
farre
as
Calice
I
warrant
you
.
And
than
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
,
And
a
man
had
come
to
hym
,
&
called
hym
wycked
,
he
woulde
forth
wyth
haue
commaunded
him
to
ward
,
he
woulde
haue
defended
him selfe
stoutly
.
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
question
,
he
woulde
haue
denied
it
.
Esay
the
prophet
sayeth
also
.
Mandatio
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
.
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
,
bonus
Pastor
.
A
good
shepeheard
.
He
was
one
of
them
.
qui
bene
presunt
.
that
discharged
his
cure
,
&
yet
he
thought
that
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
,
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
,
There
was
in
the
olde
doctoures
tymes
an
other
kinde
of
poysoned
heretikes
,
A
man
semes
to
be
afrayed
of
death
,
Ergo
he
dyeth
euyl
.
And
yet
our
Sauioure
Christe
was
afrayed
of
death
him selfe
.
I
warne
you
therefore
,
It
is
a
worthye
sayinge
of
a
clarke
,
Charitas
si
est
,
operatur
,
si
non
operatur
,
non
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
stand
to
the
defending
of
a
wicked
matter
.
I
wil
go
farder
with
you
now
If
I
should
haue
saied
al
that
I
knewe
,
The
man
beyng
in
the
tower
wrote
certayne
papers
whiche
I
sawe
my selfe
.
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
,
By
the
fallyng
of
the
tree
,
is
signifyed
the
death
of
man
.
If
he
fall
into
the
Southe
he
shall
be
saued
.
☞
For
the
Southe
is
whote
,
and
betokeneth
Charitie
or
saluacion
.
If
he
fal
in
the
Northe
in
the
colde
of
infidelity
,
he
shal
be
dampned
.
There
are
but
two
states
,
the
state
of
saluacion
,
and
the
state
of
damnacion
.
Ther
is
no
repentaunce
after
thys
lyfe
,
but
if
he
dye
in
the
state
of
damnacion
,
he
shal
ryse
in
the
same
.
Yea
thoughe
he
haue
a
whole
Monkerye
to
synge
for
hym
.
He
shall
haue
hys
fynall
Sentence
when
he
dyeth
.
And
that
seruaunte
of
hys
,
that
confessed
and
vttered
thys
gere
was
an
honest
manne
.
It
hathe
a
treasure
,
that
he
is
gone
.
He
knoweth
hys
fare
by
thys
.
A
terrible
example
suerlye
,
and
to
be
noted
of
euery
man
.
Nowe
before
he
shoulde
dye
,
I
hearde
saye
he
had
commendacions
to
the
kyng
,
When
I
was
wyth
the
byshop
of
Chichester
in
warde
(
I
was
not
so
with
hym
,
but
my
frendes
might
come
to
me
,
I
was
desirous
I
saie
to
heare
of
execution
,
bycause
I
looked
that
my
parte
should
haue
bene
theyrin
,
I
loked
euery
daie
to
be
called
to
it
my selfe
,
Amonge
al
other
I
heard
of
a
wanton
woman
,
For
the
reuerence
of
God
when
they
be
put
to
execution
,
let
them
haue
instructours
,
for
manye
of
theim
are
cast
away
for
lacke
of
instruction
,
and
dye
miserably
for
lacke
of
good
preaching
.
This
woman
I
saye
as
she
wente
by
the
waye
,
had
wanton
and
folyshe
talke
,
as
thys
,
that
yf
good
felowes
hadde
kept
touch
wyth
hyr
,
He
was
a
manne
the
fardest
frome
the
feare
of
God
that
euer
I
knewe
or
heard
of
in
Englande
.
Fyrste
,
he
was
author
of
all
thys
womannes
whoredome
.
For
if
he
had
not
had
hyr
maydenhead
,
she
myghte
haue
bene
maryed
,
and
become
an
honeste
womanne
,
where
as
nowe
beynge
nought
with
hym
,
shee
fell
afterwarde
by
that
occasion
to
other
.
And
they
that
were
nought
with
hyr
fel
to
robbery
and
she
folowed
,
and
thus
was
he
author
of
all
thys
.
This
geare
came
bi
Sequels
Peraduenture
thys
maye
seme
to
be
a
lyghte
matter
,
but
surelye
it
is
a
gr●ate
matter
,
and
he
by
vnrepentaunce
fell
frome
euyl
to
worse
,
and
from
worse
to
worste
of
all
,
tyll
at
the
length
he
was
made
a
spectacle
to
all
the
worlde
.
I
haue
hearde
saye
,
he
was
of
the
opinion
that
he
beleued
not
the
immortalytye
of
the
soule
,
that
he
was
not
ryght
in
the
matter
.
And
it
mighte
well
appeare
by
the
takynge
of
hys
death
.
But
ye
wyll
saye
.
What
ye
sclaunder
him
,
ye
breake
charitye
.
Nay
it
is
charitie
that
I
do
.
We
canne
haue
no
better
vse
of
hym
nowe
,
then
to
warne
other
to
beware
by
hym
.
Christ
saith
.
Memores
estote
vx
oris
Loth.
Remembre
Lothes
wyfe
?
She
was
a
woman
that
would
not
be
content
with
hir
good
state
,
but
wresteled
wyth
Gods
callinge
,
&
shee
was
for
that
cause
turned
into
a
salte
stone
,
&
therefore
the
scripture
doeth
name
hir
as
an
example
for
vs
to
take
hede
by
.
Ye
shall
se
also
in
the
seconde
Chapter
,
how
that
God
almightye
spared
not
a
nomber
of
hys
Aungels
,
And
thus
toke
I
occasion
to
speake
of
him
,
&
to
profyt
you
therby
,
&
I
besech
you
so
to
take
it
.
He
may
be
a
good
warnynge
to
vs
,
&
this
is
the
best
vse
that
we
can
haue
of
him
now
.
I
wil
go
on
a
word
or
two
,
in
the
applycacyon
of
the
parable
and
then
I
wyll
make
an
ende
To
what
ende
,
and
to
what
purpose
,
broughte
Christe
thys
parable
of
the
wycked
iudge
?
The
ende
is
,
Et
deus
non
faciet
vindictam
.
He
reasons
after
thys
fashyon
Wyll
not
GOD
,
sayeth
he
,
reuenge
hys
electe
?
and
heare
theim
?
seyng
the
wycked
iudge
hearde
the
wydowe
?
He
semeth
to
go
plainely
to
worcke
,
he
willeth
vs
to
praye
to
God
,
and
to
none
but
to
God
.
We
haue
a
maner
of
reasonynge
in
the
scholes
,
and
it
is
called
Aminore
ad
main●
.
From
the
lesse
to
the
more
,
The
iudge
was
cruell
,
and
yet
he
healped
the
wyddowe
,
muche
more
then
God
wil
helpe
vs
at
our
nede
.
He
sayeth
by
the
oppressed
.
●um
ipso
sum
in
tribulatione
.
I
am
with
him
in
his
trouble
.
His
tribulacion
is
myne
.
I
am
touched
wyth
hys
trouble
.
If
the
Iudge
then
beynge
a
cruell
manne
hearde
the
wyddowe
,
muche
more
GOD
wyll
healpe
vs
,
being
touched
wyth
oure
affectyon
.
Furthermore
,
thys
iudge
gaue
the
wyddowe
,
no
commandment
to
come
to
him
we
haue
a
commaundemente
to
resorte
to
GOD
for
he
sayeth
Inuoca
mein
die
tribulationis
:
He
that
spake
the
one
,
spake
the
other
,
and
what
so
euer
he
be
that
is
in
trouble
,
and
calleth
not
vpon
God
,
breaketh
hys
commaundemente
.
Take
hede
therefore
.
The
iudge
dyd
not
promise
the
widdowe
helpe
.
God
promised
vs
helpe
,
&
wil
he
not
perfourme
it
?
He
wyll
,
he
wil.
The
Iudge
(
I
say
)
did
not
promise
the
wyddowe
healpe
.
God
wyl
geue
vs
boeth
hering
and
helpynge
.
He
hath
promised
it
vs
with
a
dubble
othe
.
Amen
,
amen
,
sayeth
he
,
verely
,
verely
,
he
doubles
it
.
Quecumque
pecieritis
&c
,
what
soeuer
ye
shall
are
in
my
name
,
ye
shal
haue
it
.
And
thoughe
he
put
of
some
sinner
for
a
tyme
,
and
suffer
hym
to
byte
on
the
brydell
,
to
proue
hym
(
for
there
be
many
begynners
,
but
fewe
continewars
in
prayer
)
yet
we
may
not
thyncke
that
he
hath
forgotten
vs
,
&
wil
not
healpe
vs
.
Veuiens
ueniet
,
non
●ardabit
.
When
the
healpe
is
moste
nedefull
,
them
he
wyl
come
and
not
tarye
,
He
knoweth
when
it
shal
be
best
for
vs
to
haue
healpe
,
thoughe
he
tary
he
wyll
come
at
the
last
.
I
wyll
trouble
you
but
halfe
a
quarter
of
an
howre
,
in
the
application
of
the
parable
,
and
so
commyt
you
to
God
.
What
should
it
meane
that
god
would
haue
vs
so
dilygent
and
earnest
in
prayer
?
It
is
,
to
miserable
folke
that
are
oppressed
a
conforte
,
solace
,
and
a
remedy
.
But
what
maketh
oure
prayer
to
be
acceptable
to
God
?
It
lyeth
not
in
our
power
.
We
must
haue
it
by
an
other
meane
.
Remembre
what
God
sayed
of
hys
sonne
:
Hic
est
filius
meus
dilectus'
in
quo
mihi
bene
complacui
.
How
cometh
it
to
passe
then
,
that
oure
piayer
pleaseth
God
?
Oure
prayer
pleaseth
God
,
because
Christe
pleaseth
God
.
When
we
praye
,
we
come
vnto
hym
,
in
the
confydence
of
Chrystes
merytestand
thus
offerynge
vp
our
prayers
,
they
shal
be
heard
for
Chrystes
sake
.
Yea
,
Chryste
wyl
offer
them
vp
for
vs
,
that
offered
vp
once
hys
Sacryfyce
to
God
,
whych
was
acceptable
,
and
he
that
commeth
wyth
anye
other
meane
than
thys
,
god
knoweth
hym
not
.
Thys
is
not
the
Missal
Sacrifice
,
the
popyshe
sacrifice
to
stand
at
the
aultare
,
and
offer
vp
Christ
agayne
.
Oute
vpon
it
that
euer
it
was
vsed
.
I
wyl
not
saye
naye
,
but
that
ye
shall
fynde
in
the
olde
doctours
thys
worde
Sacrificium
but
there
is
one
generall
solution
for
all
the
doctours
that
.
S.
Augustyne
sheweth
vs
.
The
sygne
of
a
thinge
hath
often
times
the
name
of
the
thinge
that
it
signifieth
.
As
the
supper
of
the
Lord
is
the
Sacrament
of
an
other
thinge
,
it
is
a
commemoration
of
his
death
which
suffered
once
for
vs
,
&
bycause
it
is
a
signe
of
christes
offering
vp
,
therefore
ye
beares
the
name
therof
.
And
this
Sacrifyce
a
woman
can
offer
as
well
as
a
man
.
Yea
,
a
poore
woman
in
the
belfre
a
hath
as
good
authoritie
to
offer
vp
thys
sacrifyce
,
as
hath
the
byshop
in
hys
pontificalibus
,
wyth
hys
myter
on
hys
heade
,
hys
rynges
on
hys
fyngers
,
and
Sandales
on
hys
fete
.
And
whosoeuer
commeth
askynge
the
father
remedye
in
hys
necessitie
for
Christes
sake
,
he
offereth
vp
as
acceptable
a
sacrifice
as
any
byshop
can
do
.
And
so
to
make
an
ende
.
Thys
muste
be
done
wyth
a
constaunte
fayeth
,
and
a
sure
confidence
in
Christe
.
Fayeth
,
fayeth
,
fayeth
.
We
are
vndone
for
lacke
of
fayeth
.
Chryste
nameth
fayeth
here
,
Fayeth
is
altogyther
.
When
the
sonne
of
man
shall
come
,
shall
he
fynde
fayeth
on
the
earthe
?
Why
speaketh
he
so
muche
of
faythe
?
because
it
is
harde
to
fynde
a
true
faythe
.
He
speaketh
not
of
a
politicall
faythe
,
a
fayth
set
vp
for
a
tyme
,
but
a
constante
,
a
permanent
,
a
durable
faythe
,
as
durable
as
goddes
word
.
He
came
many
tymes
.
Fyrste
in
the
tyme
of
Noe
,
when
he
preached
,
but
he
founde
lytle
fayeth
.
He
came
also
when
Loth
preached
,
when
he
destroyed
Sodom
and
Gomorhe
.
But
he
founde
no
fayth
,
and
to
be
shorte
he
shall
come
at
the
latter
daye
,
but
he
shall
fynde
a
lytle
fayth
.
And
I
wene
the
daye
be
not
farre
of
.
And
when
he
was
here
carnallye
dyd
he
fynde
anye
fayethe
?
Manye
speake
of
faythe
,
but
fewe
ther
be
that
hathe
it
Chryste
mourneth
the
lacke
of
it
.
He
complayneth
that
when
he
came
,
he
founde
no
fayth
.
Thys
fayth
is
a
greate
state
a
Ladye
,
a
Dutches
,
This
Gentilman
vsher
is
called
Agnitio
pecctatorū
▪
knowledge
of
syn
,
when
we
enter
into
our
herte
,
&
acknowledge
our
faultes
,
and
stand
not
about
to
defend
them
He
is
none
of
these
wynkers
▪
Thys
is
the
trayne
that
foloweth
Lady
Faieth
,
as
for
anexemple
.
An
vnfaythful
Iudge
hath
fyrst
an
heauye
rekenyng
of
his
faulte
,
repentynge
hym selfe
of
his
wickednes
,
and
then
forsaketh
his
iniquity
,
hys
impeietie
,
fearring
of
no
man
,
walkes
vpright
,
and
he
that
doeth
not
thus
,
hath
not
Ladye
fayeth
,
but
rather
a
boldnes
of
synne
and
abusynge
of
Christes
passion
.
Ladye
faieth
is
neuer
withoute
hyr
Gentyll
man
vshere
.
In
the
tyme
of
Lothe
also
,
they
weare
eatynge
and
drynckynge
.
&c.
And
sodenlye
the
fyre
came
vpon
them
,
and
deuoured
them
.
And
nowe
we
are
eatynge
and
drinckynge
.
Ther
was
neuer
suche
buyldynge
then
,
as
is
nowe
,
plantynge
,
nor
maryinge
.
And
thus
it
shal
be
euen
when
Christe
shal
come
,
at
the
iudgemente
.
Is
eatynge
and
dryncking
and
mariyng
,
reproued
in
scripture
?
Is
it
not
?
Naye
he
reproued
not
al
kynd
of
eatynge
and
drynkynge
,
he
muste
be
other
wayes
vnderstand
.
If
the
scripture
be
not
truelye
expounded
what
is
more
erronious
?
And
thoughe
there
be
complayninges
of
some
eatyng
or
drynckynge
in
the
scripture
yet
he
speaketh
not
as
thoughe
al
were
nought
.
They
maye
be
well
ordered
,
I
haue
troubled
you
longe
,
partelye
beynge
out
of
my
matter
,
partelye
beyng
in
.
But
now
I
wyl
make
an
ende
.
I
began
with
thys
text
.
Quecunque
scripta
sunt
.
etc.
So
wyll
I
ende
nowe
for
myne
owne
ease
,
as
an
olde
treuaunte
wyth
thys
sentence
.
Beati
qui
audiu
ut
Verbum
dei
.
etc.
Blessed
are
they
that
heare
the
worde
of
God
,
and
kepeth
it
.
I
tolde
you
in
the
beginning
of
this
parable
of
Bene.
Nil
melius
quam
letari
et
facere
.
If
I
had
ceaceased
ther
al
hadde
beene
wel
,
quod
the
merye
Moonke
,
so
blessed
are
they
that
heare
the
worde
of
God
.
But
what
foloweth
?
and
kepe
it
.
Oure
blessednes
commeth
of
the
kepynge
.
¶
The
fyfte
Sermon
of
Mayster
Hughe
Latymer
,
whych
he
preached
before
the
Kinges
Maiestie
within
his
graces
Palayce
at
Westminster
the
fyft
.
daye
of
Apryll
.
QVecunque
scripta
sunt
a●
nostram
doctrinam
scripta
sunt
.
Al
thinges
that
are
wrytten
,
they
are
written
to
be
our
doctrine
.
What
doctrine
is
wrytten
for
vs
in
the
parable
of
the
Iudge
,
and
the
wyddowe
,
I
haue
opened
it
to
you
,
most
honorable
audience
.
Some
thinge
as
concerning
the
Iudge
,
I
woulde
wyshe
and
praye
,
that
it
myght
be
alytle
better
kepte
in
memorye
.
that
in
the
seate
of
Iustyce
,
no
more
iniquitie
and
vnryghtuousnes
,
myght
raygne
.
Better
a
little
well
kept
,
then
a
greate
deale
forgotten
,
I
wold
the
Iudges
woulde
take
forth
theyr
lesson
,
that
there
myghte
be
no
more
iniquitie
vsed
,
The
dignyty
and
worthines
of
our
wordes
,
is
of
no
such
vertue
.
For
whosoeuer
resorteth
vnto
God
,
not
in
the
confidence
of
hys
owne
merites
,
but
in
the
sure
truste
of
the
deseruinge
of
oure
Sauiour
Iesus
Christe
,
and
in
hys
passyon
.
Whosoeuer
resorteth
to
god
wythout
Christ
,
I
spake
also
of
lacke
of
fayth
and
vpon
that
also
I
sayed
,
the
ende
of
the
worlde
is
neare
at
hand
,
For
ther
is
lacke
of
faith
nowe
.
Also
the
defection
is
come
and
swaruinge
from
the
fayeth
Antichriste
the
man
of
synne
,
Exite
de
illa
peopule
meus
.
Almightye
god
sayth
.
Get
you
from
it
,
get
you
from
Rome
,
he
calles
it
,
the
purple
hore
of
Babilon
.
It
had
bene
more
commendable
to
go
from
it
,
than
to
come
to
it
.
Uerely
lyghtely
he
semeth
to
sette
forth
the
title
of
a
kynge
.
As
though
he
shoulde
meane
:
what
is
a
Kyng
?
What
shoulde
a
Kynge
take
vpon
hym
to
redresse
matters
of
religiyn
?
It
pertaineth
to
ovre
holye
father
of
Rome
.
A
kynge
is
a
name
&
a
title
rather
suffered
of
God
as
an
euyl
thynge
,
then
alowed
as
a
good
thyng
.
Callynge
thys
to
remembraunce
it
was
an
occasion
that
I
speake
altogether
before
.
Nowe
I
wyll
answere
to
thys
For
the
answere
I
muste
some
what
ryppe
the
ayght
Chapter
of
the
fyrst
boke
of
the
Kynges
And
that
I
mai
haue
grace
.
&c.
TO
come
to
the
opening
of
this
matter
.
I
must
begyne
at
the
begynning
of
the
Chapter
.
that
the
vnlerned
(
although
I
am
sure
,
here
be
a
greate
meany
well
learned
(
maye
the
better
come
to
the
vnderstandynge
of
the
matter
Factum
est
cum
senuisset
Samuel
fecit
filios
suos
iudices
populo
&c.
There
was
debate
betwene
these
two
wyues
.
Phenenna
in
the
doing
of
sacrifice
,
embrayded
Anna
bycause
she
was
barren
,
and
not
fruitfull
.
I
myght
take
here
occacion
to
entreate
of
the
dutye
betwene
man
and
wyfe
,
whyche
is
a
holy
relygyon
,
but
not
religiouslye
kepte
.
As
we
haue
now
in
England
,
for
the
wealthe
of
the
Realme
,
two
Lordes
presidentes
.
Surelye
▪
it
is
wel
done
,
and
a
goodly
order
.
I
wold
ther
were
a
thyrd
in
an
other
place
.
Here
I
myght
take
occasyon
to
treate
what
olde
and
impotente
Byshoppes
should
do
,
what
olde
preachers
should
do
,
I
myghte
haue
dylated
this
matter
at
large
.
But
I
am
honestelye
preuented
of
thys
commune
place
,
and
I
am
verye
glad
of
it
.
It
was
very
well
handeled
the
laste
Sondaye
.
Father
Samuel
,
regarded
not
hys
reuenewes
.
Our
Lorde
gyue
them
grace
to
be
affected
as
he
was
&
to
folowe
hym
.
&c.
Non
ambulauerunt
filii
eius
in
〈◊〉
ei●s
.
etc.
Hys
sonnes
walked
not
in
hys
wayes
,
heare
is
the
matter
,
here
ye
se
the
goodnes
of
Samuel
,
howe
,
when
he
was
not
able
to
take
the
paynes
hym selfe
for
theyr
owne
ease
,
he
appoynted
them
Iudges
nere
vnto
them
,
as
it
were
in
the
further
partes
of
his
Realme
,
to
haue
Iustice
ryghtly
ministered
.
But
what
folowed
?
Thoughe
Samuell
were
good
,
and
hys
chyldrene
well
brought
vppe
,
looke
what
the
world
can
do
?
Ah
crafty
world
.
Whome
shall
not
thys
worlde
corrupte
and
deceyue
at
one
tyme
or
other
?
Samuel
thoughte
hys
sonnes
shoulde
haue
proued
well
,
but
yet
Samuels
sonne
walked
not
in
theyr
fathers
waye
,
why
?
What
then
?
Is
the
sonne
alwayes
bounde
to
walke
in
the
fathers
waye
?
No
ye
must
not
take
it
for
a
generall
rule
.
All
sonnes
are
not
to
be
blamed
in
theyre
fathers
wayes
.
Ezechias
dyd
not
folowe
the
steppes
of
his
father
Ahaz
,
Ezechias
did
not
follow
the
steppes
of
his
father
Ahaz
.
iiii
.
Reg.
xviii
Iosyas
refourmed
the
wayes
of
his
father
Amon
iiii
.
Re.
xxii
,
and
.xxiii.
and
was
well
alowed
in
it
.
Iosias
the
best
king
that
euer
was
in
Iewry
,
refourmed
his
fathers
wayes
,
who
walked
in
worldly
policye
.
In
hys
youth
,
he
toke
awaye
all
Idolatrye
,
and
purdged
his
Realme
of
it
,
and
set
a
good
order
in
al
his
Dominions
,
wrestled
wyth
Idolatrye
.
And
althoughe
his
father
or
hys
grande
father
Manasses
(
it
makes
no
matter
whether
)
repented
him
in
the
ende
,
Iosias
beganne
and
made
an
alteracion
in
hys
chyldehode
,
he
tourned
al
vpsydowne
,
he
would
suffer
no
Idolatrie
to
stand
.
Therefore
,
you
must
not
take
it
for
a
general
rule
,
that
the
sonne
must
euer
walke
in
hys
fathers
wayes
.
Here
I
wyll
renewe
,
that
whiche
I
sayed
before
of
the
styfnecked
Iewes
,
the
rebellyouse
people
(
that
is
theyr
tytle
)
they
neuer
spake
so
rebelliousslye
,
as
to
saye
,
I
wonder
wyth
what
consience
folke
can
heare
suche
thinges
,
and
alowe
it
.
Thys
Iosias
made
an
notable
alteracion
,
and
therfore
take
it
not
for
a
generall
rule
,
that
the
sonne
shall
alwayes
walke
in
his
fathers
wayes
.
Thynke
not
because
he
was
slayne
in
battell
,
that
God
was
displeased
wyth
him
.
For
herein
God
shewed
hys
gooodnes
to
hym
wonderfullye
,
who
would
not
suffer
hym
to
se
the
captiuite
that
he
woulde
brynge
vpon
the
Israelites
.
He
woulde
not
hym
to
haue
the
syght
,
the
fealynge
,
and
the
beholdynge
of
hys
plage
,
Wherfore
a
iuste
man
muste
be
glad
when
he
is
taken
from
misery
.
Iustus
si
morte
preoccupatus
fuerit
in
refri●erio
erit
.
If
a
ruste
man
be
preuented
wyth
death
,
it
shall
be
to
hys
relyefe
.
He
must
thynke
that
he
is
one
of
those
,
whome
the
worlde
is
not
worthye
to
haue
,
it
came
of
a
singular
goodnesse
of
god
,
that
he
was
by
death
delyuered
frome
the
syght
of
that
captiuitie
.
Therfore
take
it
not
for
a
generall
rule
,
that
the
sonne
be
alwaies
bounde
to
walke
in
the
fathers
wayes
.
Nolite
in
preceptis
patrum
●estrorum
incedere
.
Walke
not
in
the
commaundementes
of
your
fathers
For
so
it
is
sayed
in
an
other
place
of
scrypture
.
It
is
spoken
to
the
reproche
of
Samuels
sonnes
that
they
walked
not
in
hys
waye
,
for
he
was
a
good
man
.
A
wonderfull
thynge
that
these
chyldren
beynge
so
well
brought
vp
shoulde
so
fall
&
be
corrupte
.
Yf
the
dyuell
can
preuayle
and
hath
power
againste
them
,
that
had
so
Godlie
education
,
what
vauntage
hath
he
at
them
that
be
brought
vp
iniquitie
&
couetousnes
?
It
is
a
Prouerbe
that
magistratus
virum
commonstrat
.
They
wyll
do
then
as
other
men
do
,
they
are
come
to
haue
experience
,
to
be
practisioners
.
Miror
si
aliquis
retrosum
saluabitur
.
I
maruaile
(
sayeth
he
)
that
any
ruler
can
be
saued
.
If
the
peril
were
wel
considered
,
men
would
not
be
so
desirous
as
they
be
.
These
were
theyr
wayes
,
here
is
the
Deuylles
genealogye
.
I
tolde
you
before
of
Scala
celi
the
ladder
of
heauen
,
I
woulde
you
shoulde
not
forget
it
.
The
steppes
thereof
are
set
forthe
in
the
tenth
to
the
Romanes
.
The
fyrste
is
preachynge
,
then
hearynge
,
Here
I
moue
you
my
Lordes
,
not
to
be
greadye
and
outragyouse
in
enhaunsynge
,
and
raysinge
of
youre
rentes
,
to
the
minishynge
,
of
the
offyce
of
saluacion
.
It
woulde
pytye
a
mans
herte
to
heare
that
,
that
I
heare
of
the
state
of
Cambrige
,
what
it
is
in
Oxforde
I
can
not
tell
.
Here
I
wyll
make
a
supplycacion
,
You
hadde
a
zeale
but
not
Secundum
scientiam
.
I
requyre
no
more
,
but
that
ye
bestowe
so
muche
Godlye
,
as
ye
were
wonte
to
bestowe
vngodlye
.
It
is
a
resonable
peticion
,
for
Goddes
sake
,
looke
vpon
it
I
saye
no
more
.
There
be
none
nowe
but
great
mens
sonnes
in
Colledges
,
and
theyr
fathers
loke
not
to
haue
them
preachers
,
I
wyll
speake
no
more
of
Scal●
celypunc
;
But
I
am
sure
thys
is
Scala
inferni
,
the
ryghte
waye
to
hell
,
to
be
couetous
,
to
take
brybes
,
and
peruerte
iustice
.
If
a
iudge
shoulde
aske
me
the
waye
to
hell
.
I
woulde
shewe
hym
thys
waye
.
Ther
lackes
a
fourth
thynge
to
make
vp
the
messe
,
Ther
was
wyth
in
these
.xxx.
yeares
a
certain
widdow
,
Quam
suauis
est
dominus
.
She
had
suche
a
sauoure
,
suche
a
swetenesse
and
felynge
that
she
thought
it
longe
to
the
daye
of
execusion
.
She
was
wyth
Christe
already
,
as
touchynge
fayeth
.
She
had
suche
a
desyre
that
she
sayed
wyth
saynt
Paule
.
Cupio
dissolui
et
esse
cum
christo
.
I
desyre
to
be
ryd
,
and
to
be
wyth
Christ
.
The
word
of
God
had
so
wrought
in
hyr
.
When
she
was
brought
to
punishment
,
she
desyred
to
confesse
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
man
that
tolde
me
the
tale
not
longe
ago
)
in
thys
auditorye
.
He
hath
traueiled
in
mo
countries
than
one
.
He
toulde
me
that
there
was
once
a
pretour
in
Rome
,
Lorde
mayre
of
Rome
,
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
woman
,
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
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
condempne
this
lawe
,
but
I
am
not
able
,
so
it
be
but
for
a
time
,
and
vpon
wayghty
consideracions
,
so
that
it
be
vsed
rarely
,
seldomly
,
for
auoyding
distrubaunce
in
the
commune
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
ground
of
the
lawe
:
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
arrainement
maye
be
tourned
in
to
attaintement
.
A
man
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
,
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
,
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
.
Some
liken
me
to
doctour
Shaw
,
that
preached
at
Pauls
crosse
,
The
counsaile
nedes
not
my
lye
,
for
the
defence
of
that
,
that
they
do
.
I
canne
beare
it
of
my selfe
.
Concernynge
my selfe
,
that
which
I
haue
spoken
,
hath
done
some
good
.
You
wyl
say
this
.
The
Parliamente
house
are
wyser
then
I
am
,
you
myghte
leaue
theym
to
the
defence
of
them selues
.
Althoughe
the
men
of
the
Parliment
house
can
defende
them
selues
,
yet
haue
I
spoken
thys
of
a
good
zeale
,
and
a
good
ground
of
the
Admiralles
wrytynge
,
I
haue
not
fayned
,
nor
lyed
one
iote
.
Use
youre
Iudgement
and
languages
,
as
it
becommeth
Christian
subiectes
.
I
wyll
nowe
leaue
the
honourable
counsayle
to
answere
for
them selues
.
He
confessed
one
facte
,
Now
to
the
purpose
,
for
these
thynges
lette
me
of
my
matter
,
Some
saye
preachers
should
not
meddle
wyth
suche
matters
,
but
dyd
not
our
Sauiour
Iesus
Christ
medle
wyth
matters
of
Iudgemente
,
when
he
spake
of
the
wycked
Iudge
,
to
leaue
ensample
to
vs
that
follow
,
to
do
the
same
?
Ye
se
here
,
that
Ladye
couetuousnes
is
a
fruitfull
woman
,
Thys
is
theyr
grounde
that
It
was
done
vnder
a
coloure
and
a
pretence
of
iustice
,
hidlye
&
couertly
done
.
Therfore
because
it
stode
in
brybes
it
was
not
like
in
Samuell
as
in
Ely
.
It
is
a
daungerous
thing
to
be
in
office
for
qui
attingit
picem
coinquinabitur
ad
ea
He
that
medleth
with
pitch
is
like
to
be
spotted
with
it
.
Wheyther
it
be
taken
vp
with
a
pardon
or
no
I
can
not
tel
,
but
this
I
am
sure
,
Non
frustra
gesta
gladium
What
wyl
ye
make
of
a
kinge
?
He
beareth
a
swerd
before
hym
,
(
not
a
Pecokes
fether
)
I
go
not
about
to
styrrc
you
nowe
to
crudelitye
,
but
I
spake
agaynste
bearynge
of
bloudshed
.
Thys
bearynge
must
be
loked
vpon
.
In
certayne
causes
of
murther
such
great
circumstaunces
may
be
,
that
the
kynge
maye
pardon
a
murtherer
.
But
if
I
were
worthye
to
be
of
counsaylle
,
or
if
I
were
asked
myne
aduice
,
I
wolde
not
haue
the
kynge
to
pardon
a
voluntary
murtherer
,
a
prepensed
murther
.
I
can
tell
where
one
man
slew
an
other
,
in
a
tounshyp
,
&
was
attached
vpon
the
same
.xii.
men
were
impaneled
,
the
man
hadde
frendes
,
the
Shirife
laboured
the
bench
,
the
.xii.
men
stacke
at
it
and
sayed
,
excepte
he
woulde
disburse
.xii.
crownes
they
woulde
fynd
him
gyltie
.
Meanes
were
found
that
the
xii
.
crownes
was
payed
.
The
quest
commes
in
and
sayes
not
giltye
.
Here
was
a
not
gyltye
,
for
xii
.
crownes
.
Thys
is
bearing
,
And
some
of
the
bench
were
hanged
,
thei
were
wel
serued
.
Thys
makes
men
bolde
to
do
murder
and
slaughter
.
We
shoulde
reserue
murderynge
tyll
,
we
come
to
our
ennemyes
,
and
whyle
the
Kynge
bydde
vs
fight
.
He
that
wolde
be
stur
hym
than
,
were
a
pretie
felow
in
dede
.
Crowenes
?
If
theyr
crownes
were
shauen
to
the
shoulders
they
were
serued
well
inoughe
.
I
knewe
where
a
womanne
was
gotwyth
chylde
,
and
was
a
shamed
at
the
matter
,
and
wente
into
a
secreate
place
,
where
she
hadde
no
women
at
her
trauail
and
was
deliuered
of
thre
chyldren
at
a
byrthe
.
She
wrounge
theyr
neckes
and
caste
theym
into
a
water
,
and
so
kylde
her
chyldren
.
Sodaynelye
,
she
was
gaunte
agayne
,
and
her
neyghboures
suspectynge
the
matter
,
caused
her
to
be
examened
,
&
she
graunted
all
.
Afterwarde
she
was
rayned
at
the
barre
for
it
,
and
dyspatched
and
founde
not
giltye
,
throughe
bearynge
of
friendes
and
brybynge
of
the
iudge
.
Where
at
the
same
sessions
,
another
poore
womanne
was
hanged
for
stealing
a
fewe
ragges
of
a
hedge
,
that
were
not
worthe
a
crowne
.
There
was
a
certayne
gentle
,
man
a
professour
of
the
word
of
God
(
he
spedde
neuer
the
better
for
that
ye
maye
besure
)
whoo
was
accused
for
murtheryng
of
a
manne
,
where
vppon
he
was
cast
into
prison
.
And
by
chaunce
as
he
was
in
pryson
one
of
hys
friendes
came
vnto
hym
for
to
visite
hym
,
and
he
declared
to
hys
friende
that
he
was
neuer
gylty
in
the
murtheryng
of
the
man
.
So
he
wente
hys
wayes
,
the
gentle
man
was
arayned
&
condempned
,
and
as
he
wente
to
hys
execusion
,
he
sawe
hys
frendes
seruaunte
,
and
sayd
vnto
hym
.
Commende
me
to
thy
master
,
and
I
praye
the
tel
him
,
I
am
the
same
man
styl
I
was
when
he
was
wyth
me
.
And
if
thou
tary
a
whyle
,
thou
shalt
se
me
dye
.
There
was
sute
made
for
thys
mannes
pardon
,
but
it
coulde
not
be
gotten
.
Althoughe
my
Lord
Protector
I
doubt
not
and
the
reste
of
the
counsayle
do
in
the
meane
whyle
all
that
lyeth
in
theym
to
redresse
thinges
.
I
woulde
such
as
be
rulers
,
Then
if
I
beare
wyth
other
mennes
synnes
,
I
muste
saye
Delyuer
me
frome
my
other
mennes
sinnes
.
A
straunge
sayinge
,
frome
my
other
mens
synnes
.
Who
beareth
wyth
other
folkes
offences
,
he
communycateth
wyth
other
folkes
synnes
.
Men
haue
sinnes
inoughe
of
theyr
owne
,
althoughe
they
beare
not
and
bolster
vp
other
men
in
theyr
naughtynes
,
thys
bearinge
,
thys
bolsteryng
&
lokyng
thorowe
their
fingers
:
is
naught
.
What
the
fayre
happe
should
I
(
or
anye
else
)
encrease
my
burden
.
Myne
other
mens
synnes
for
gyue
me
o
Lord.
A
straunge
language
they
haue
hid
sinnes
of
their
own
inough
,
althoughe
they
beare
not
wyth
gyltines
of
other
mens
synnes
Oh
father
Samuell
would
not
beare
hys
owne
sonnes
.
He
offered
hys
owne
sonnes
to
punyshment
.
And
saied
.
Ecce
filli
mei
vobiscum
sunt
.
Euen
at
the
fyrste
tyme
he
sayed
.
Lo
,
here
they
be
.
I
discharge
my selfe
,
take
them
vnto
you
,
and
as
for
my
parte
.
Prest●
sum
loqui
coram
domino
et
Christo
eius
.
I
am
here
ready
to
answer
for
my selfe
,
before
the
Lorde
and
hys
anointed
.
Behold
here
I
am
,
record
of
me
before
the
Lorde
.
Vtrum
cuiusquam
bona
.
&c.
Whether
I
haue
taken
any
mans
oxe
,
ani
mans
asse
,
or
wether
I
haue
done
anye
man
wronge
,
or
hurte
anye
man
,
or
taken
any
bribes
at
anye
mans
hande
.
I
canne
commende
the
Englyshe
traslation
that
doeth
interprete
munera
,
bribes
,
not
gyftes
.
They
answered
,
nay
forsooth
.
We
knowe
no
such
thinges
in
you
.
Testis
est
michi
deus
,
saieth
he
,
God
is
witnes
,
Quod
nihil
inueneritis
in
manu
mea
,
That
you
haue
found
nought
in
my
handes
.
Fewe
suche
Samuels
are
in
England
nor
in
the
world
.
Why
dyd
Samuell
thys
?
marye
to
purge
hymselfe
,
he
was
enforced
to
it
,
for
he
was
wrongfullye
deposed
.
Then
bi
this
ye
mai
perceiue
the
fault
of
the
Iewes
,
for
they
offended
not
God
in
askyng
of
a
king
,
but
for
asking
for
a
kinge
to
the
wronging
and
desposicion
of
good
father
Samuel
,
If
after
Samuels
death
the
people
had
asked
of
God
a
kynge
they
hadde
not
faulted
,
but
it
is
no
smale
faute
to
put
an
innocente
out
of
his
office
.
Kynge
Dauyd
lykewyse
commaunded
his
people
to
be
numbred
,
and
therewyth
offended
God
greuouslye
Why
?
might
he
not
knowe
the
numbre
of
hys
people
?
Yes
,
it
was
not
the
numbrynge
of
the
people
that
offended
God
,
for
a
king
may
number
his
people
,
but
he
dyd
it
of
a
pride
,
of
an
elacion
of
mynde
,
not
accordyng
to
Gods
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
the
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
.
In
diebus
illis
non
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
wonderfull
matter
,
that
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
England
.
Yt
is
the
dutye
of
a
kynge
to
haue
al
states
set
in
order
to
do
their
office
.
I
haue
troubled
you
to
long
.
I
wil
make
an
end
brefly
.
Beati
qui
audi
unt
verbum
dei
.
Blessed
be
thei
that
here
the
word
of
god
,
but
so
that
thei
folowe
it
,
&
kepe
it
in
credite
,
in
memori
,
not
to
depraue
it
&
slaunder
it
,
&
bring
the
preachers
out
of
credite
,
but
that
folowe
it
in
theyr
life
,
and
liue
after
it
.
He
graunt
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
written
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
,
the
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
the
fautes
of
his
sonnes
he
was
no
bearer
with
his
sonnes
,
he
was
sory
for
it
,
when
he
herde
it
,
but
he
wold
not
beare
with
them
in
their
wickednes
.
Filii
mei
vobiscum
sunt
my
sons
ar
with
you
saith
he
Do
wyth
theym
accordynge
to
theyr
desertes
,
I
wyll
not
maintayne
them
,
nor
beare
with
them
.
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
man
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
man
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
,
Omne
peccatum
adeo
est
voluntarium
,
vt
nisi
sit
voluntarium
,
non
sit
peccatum
.
Euerye
synne
(
sayeth
he
)
is
so
voluntarye
,
Immunitie
,
Impunitie
.
What
should
I
call
it
?
a
pryueledged
place
for
whoredome
.
The
Lorde
Mayer
hath
nothyng
to
do
there
,
the
Shiriffes
,
they
can
not
medle
wyth
it
.
And
the
queste
,
There
is
suche
dysynge
howses
also
,
they
saye
,
The
arte
of
shutyng
hath
bene
in
tymes
past
much
estemed
in
thys
realme
,
Our
Sauyoure
Chryst
was
come
nowe
to
the
bancke
of
the
water
of
Genezareth
.
The
people
were
come
to
hym
,
and
flocked
about
hym
,
to
here
hym
preache
.
And
Iesus
toke
a
boote
that
was
standynge
at
the
poole
,
it
was
Symones
bote
,
Factum
est
autem
.
(
Saith
the
text
)
Cum
turba
irrueret
in
eum
.
Et
alijs
ciuitatibus
oportet
me
euange
lizare
regnum
dei
,
nam
in
hoc
missus
sum
.
I
must
preache
the
kyngdome
of
GOD
to
other
cyties
also
,
I
must
shewe
than
my
fathers
wil
:
for
I
came
for
that
purpose
.
I
was
sente
to
preache
the
worde
of
God
.
Nemo
leditur
nisi
a
●epso
.
Ther
is
no
man
hurte
,
but
of
hys
owne
selfe
.
There
was
veryfyed
the
sayinge
of
oure
Sauoure
Christe
Whyche
he
spake
in
an
other
place
.
Vbicun●ue
fuerit
cada●●●
,
ibi
eō
gregabuntur
a●nile
.
Wheresoeuer
a
deade
carionis
,
thither
will
the
egles
gather
.
Our
sauiour
christ
compares
hym selfe
to
a
dead●
carrion
,
Odor
nite
aduitam
.
the
smel
of
life
to
life
Thei
flocked
about
him
like
Egles
.
Christ
was
the
carrion
,
and
the
people
were
the
Egles
.
Thei
had
no
pleasure
to
heare
the
Scribes
,
and
the
Pharises
thei
stanke
in
their
nose
,
their
doctryne
was
vnsauery
,
it
was
but
of
Loliones
,
of
decimacions
of
Anets
seade
,
and
Cummyn
and
suche
gere
.
There
was
no
comfort
in
it
forsore
consciences
●es
,
there
was
no
consolatyon
for
wounded
soules
,
there
was
no
remedy
for
synnes
,
Vt
audirent
uerbum
dei
it
was
a
good
commyng
.
They
came
to
heare
the
word
of
God
.
It
was
not
to
be
thoughte
that
they
came
all
of
one
mynde
to
here
the
worde
of
GOD
.
It
is
likely
that
in
so
grat
a
multitud
some
came
of
curiositie
,
to
here
some
nouelles
,
&
some
can
smelling
a
swete
sauour
,
to
haue
consolaon
&
confort
of
gods
word
,
We
can
not
be
saued
wythout
fayeth
,
and
fayeth
commeth
by
herynge
of
the
worde
.
Fides
exa●
ditu
.
And
howe
shall
they
heare
wythout
a
preacher
?
I
tell
you
it
is
the
fotesteppes
of
the
ladder
of
heauen
,
What
shoulde
be
the
cause
,
that
oure
Sauioure
Christe
wente
into
the
bote
?
the
Scripture
calleth
it
.
Nauis
or
nauicula
.
But
it
was
no
shyppe
,
it
it
was
a
fyshers
bote
,
they
were
not
able
to
haue
a
shyp
.
What
shold
be
the
cause
,
whi
he
wolde
not
stand
on
the
banke
&
preache
there
,
but
he
desired
Peter
to
drawe
the
bote
sumwhat
from
the
shore
into
the
middes
of
the
water
?
What
should
be
the
cause
?
One
cause
was
,
for
that
he
might
sit
their
more
commodiously
,
then
on
the
bancke
,
an
other
cause
was
,
for
that
he
was
like
to
be
thrust
into
the
pond
of
the
people
that
came
vnto
him
.
Whi
?
our
sauiour
Christ
might
haue
with
stande
them
,
Non
tentabis
dominum
deum
〈◊〉
.
Thou
shalt
not
tempt
thy
lorde
God
,
as
if
he
shoulde
haue
sayed
,
We
maye
not
tempte
God
at
all
.
It
is
no
tyme
nowe
to
shewe
any
miracles
,
there
is
an
other
way
to
go
doune
,
by
gresinges
.
Thus
he
dyd
to
shewe
vs
an
example
,
that
we
muste
not
tempte
God
,
Ye
haue
ruled
my
shepe
and
commaunded
them
wyth
greate
lordlynes
,
austeritye
,
and
power
,
and
thus
ye
haue
dispersed
my
shepe
a
brode
,
and
why
?
There
was
no
shephard
,
they
had
wanted
one
a
greate
while
Rome
hath
bene
many
a
hundred
yeres
without
a
good
shepard
.
Sedens
doc●
bat
de
naui
.
He
taught
sitting
.
Preachers
be
lyke
,
S●dent
in
cathedra
moisis
.
They
sit
in
the
chayre
of
Moses
.
I
woulde
oure
preachers
woulde
preache
sittyng
or
slandynge
,
one
waye
,
or
other
.
It
was
a
goodly
pulpyt
that
oure
Sauioure
Christe
had
gotten
hym
here
.
And
olde
rotten
bote
.
And
yet
he
preached
his
fathers
wyll
,
hys
fathers
message
oute
of
thys
pulpyt
.
He
cared
not
for
the
pulpit
,
so
he
myght
do
the
people
good
.
In
dede
it
is
to
be
commended
for
the
preacher
to
stand
,
or
sit
,
as
the
place
is
,
but
I
woulde
not
haue
it
so
supersticiously
estemed
,
And
though
it
be
good
to
haue
the
pulpit
set
vp
in
churches
,
that
the
people
maye
resort
thither
,
yet
I
woulde
not
haue
it
so
supersticiously
vsed
,
but
that
in
a
prophane
place
the
worde
of
God
might
be
preached
some
tymes
,
and
I
woulde
not
haue
the
people
offended
with
all
,
no
more
then
they
be
wyth
our
Sauioure
Christes
preachyng
out
of
a
bote
.
And
yet
to
haue
pulpettes
in
churches
it
is
very
well
done
to
haue
them
,
but
they
woulde
be
ocupyed
,
for
it
is
a
vayne
thinge
to
haue
them
as
they
stand
in
many
churches
.
Salua
festadies
about
the
churche
,
that
no
man
was
the
better
for
it
,
It
is
no
laughynge
matter
my
friende
,
it
is
a
wepyng
matter
,
a
heauy
matter
,
a
heauy
matter
vnder
the
pretence
for
gatherynge
for
Robyn
hoode
,
a
traytoure
,
and
a
thefe
,
to
put
out
a
preacher
,
to
haue
hys
office
lesse
estemed
,
to
prefer
RoRobyn
hoode
before
the
ministracion
of
Gods
worde
and
all
this
hath
come
of
vnpreaching
prelates
.
Thys
Realme
hathe
ben
yl
prouided
for
,
that
it
hath
had
suche
corrupte
iudgementes
in
it
,
to
prefer
Robyn
hood
to
goddes
worde
.
Yf
the
Byshoppes
had
bene
preachers
,
there
shoulde
neuer
haue
bene
any
suche
thinge
,
but
we
haue
a
good
hope
of
beteer
.
We
haue
had
a
good
beginning
,
I
besech
God
to
continewe
it
.
But
I
tell
you
,
it
is
farre
wyde
,
And
Pope
Nicolas
,
and
Byshoppe
Langfrancke
shal
come
and
expounde
thys
place
,
and
saye
,
that
oure
Sauioure
Christe
,
sayed
thus
.
Peter
I
do
meane
thys
by
syttynge
in
thy
bote
that
thou
shalte
goo
to
Rome
,
and
be
Byshoppe
there
fyue
and
twentie
yeares
,
after
myne
ascension
.
And
all
thy
successours
shall
be
rulers
of
the
vniuersal
churche
after
the.
Thys
is
a
greate
deale
better
place
then
.
duc
in
altum
.
But
what
was
Coristes
sermon
?
it
maye
sone
be
gathered
what
it
was
.
He
is
alwayes
lyke
hym selfe
.
Hys
fyrste
Sermon
was
.
penitēci●m
agite
,
Nowe
to
drawe
towardes
an
ende
.
It
foloweth
in
the
texte
.
duc
in
altum
.
Here
cometh
in
the
supremicye
of
the
Byshoppe
of
Rome
.
When
oure
Sauioure
Christ
had
made
an
ende
of
his
sermon
and
had
fed
their
soules
,
duc
in
altum
.
Launche
into
the
depth
,
put
forth
thy
bote
farther
into
the
deepe
of
the
water
.
Lose
youre
nettes
,
nowe
fyshe
.
As
who
shoulde
saye
,
youre
soules
are
now
fedde
,
I
haue
taught
you
my
doctrine
,
nowe
I
wyll
confirme
it
wyth
a
miracle
.
duc
in
altum
.
Here
Peter
●as
made
a
greate
man
saye
●he
Papystes
,
and
all
his
successours
after
hym
.
And
thys
is
deriued
of
these
few
wordes
.
Launch
into
the
deepe
.
And
theyr
argumente
is
thys
:
he
spake
to
Peter
onelye
,
quod
sacis
fac
citius
.
Sped
thy
busynes
,
that
thou
hast
in
thy
head
,
do
it
,
He
gaue
hym
here
a
secret
monicion
,
that
he
knewe
what
he
intended
,
if
Iudas
had
had
grace
to
haue
taken
it
and
repented
.
He
spake
in
the
singular
number
to
hym
,
ergo
he
gaue
hym
some
preeminence
.
He
knoweth
that
one
man
is
able
to
shoue
the
bote
▪
but
one
man
was
not
able
to
caste
out
the
nettes
,
larate
retia
Louse
youre
nettes
?
and
he
sayd
in
the
syngular
number
to
Peter
,
launch
out
the
bote
.
why
?
because
he
was
able
to
do
it
.
But
he
spake
the
other
in
the
plural
nomber
,
because
he
was
not
able
to
conuaye
the
bote
,
and
cast
out
the
nettes
to
.
One
man
coulde
not
do
it
.
Thys
woulde
the
whirry
man
saye
,
and
that
wyth
better
reason
,
then
to
make
suche
a
misterie
of
it
,
deus
nou
uolens
iniquitatem
tues
.
God
wyll
no
iniquite
.
Yea
,
on
the
hollye
daye
,
they
can
not
fynde
in
their
hertes
to
come
to
the
Temple
,
to
the
blessed
communion
,
they
must
be
working
at
home
.
These
are
wyde
againe
on
the
otherside
.
And
some
there
be
that
thinke
,
yf
they
worcke
nothing
at
all
,
they
shal
haue
inough
,
benedictio
dei
sacit
diuitem
.
The
blessynge
of
God
maketh
a
man
ryche
.
He
lettes
hys
sonne
shyne
vpon
the
wycked
,
aswell
as
vpon
the
good
,
he
sendes
ryches
boeth
to
good
and
bad
.
But
thys
blessynge
turnes
to
them
into
a
malediction
and
a
curse
,
it
encreseth
their
damnacion
.
Saynte
Paule
wrytynge
to
the
Tessalonians
,
dyd
put
an
order
howe
euerye
man
should
worcke
in
his
vocacion
.
Cum
essemus
apud
vos
,
hoc
precipiebamus
vobis
,
vt
si
quis
nollet
operari
,
is
nec
edat
.
When
I
was
amonge
you
(
sayeth
he
)
I
made
thys
ordynaunce
,
that
whosoeuer
would
not
do
the
worcke
of
hys
vocation
,
shoulde
haue
no
meate
.
It
were
a
good
ordinaunce
in
a
common
weale
,
that
euerye
man
shoulde
be
set
on
worke
,
euery
man
in
hys
vocacion
.
Lette
hym
haue
no
mete
.
Nowe
he
saith
furthermore
.
Audiuimus
quos
dam
inter
nos
versantes
inordinate
,
nihel
operis
facientes
.
I
here
saye
there
is
some
amongest
you
that
lyues
inordinatlye
.
What
is
the
worde
inordinatlye
?
ydellye
,
geuynge
them selues
to
no
occupacion
for
theyr
lyuinge
.
Curiose
agentes
.
Curiouse
men
,
gyuen
to
curiositye
,
to
searchynge
what
other
men
do
.
Saynct
Paule
sayeth
,
he
harde
saye
,
he
coulde
not
tell
whether
it
were
so
or
no
But
he
toke
occasion
of
hearynge
saye
,
to
sette
out
a
good
and
holsome
doctrine
.
His
autem
qui
sunt
eiusmodi
precipimus
,
et
obsecramus
.
We
commaund
and
desier
you
for
the
reuerence
of
God
,
if
ther
be
any
suche
,
that
they
wyll
do
the
worckes
of
their
vocacion
,
and
go
quietly
to
theyr
ocupation
,
and
so
eate
theyr
owne
breade
,
ells
it
is
not
theyr
owne
,
it
is
other
mens
meate
.
Oure
Sauiour
Christ
before
he
began
hys
preachynge
,
lyued
of
his
occupacion
,
he
was
a
carpenter
,
and
gat
hys
liuynge
wyth
greate
laboure
.
Therefore
let
no
manne
dysdayne
,
or
thincke
skorne
to
folowe
hym
in
a
meane
liuynge
,
a
meane
vocacion
,
or
a
common
callynge
and
occupacyon
.
For
as
he
blessed
oure
nature
wyth
takynge
vpon
hym
the
shape
of
man
,
so
in
his
doing
he
blessed
al
occupacions
and
artes
.
This
is
a
notable
example
to
signifye
that
he
abhorres
all
idlenes
.
When
he
was
a
Carpentar
,
then
he
went
,
and
did
the
worke
of
hys
callynge
,
and
when
he
was
a
preacher
he
did
the
workes
of
that
calling
.
He
was
no
vnpreachyng
prelate
.
The
Byshoppe
of
Rome
shoulde
haue
learned
that
at
hym
.
And
these
gayners
with
false
artes
what
be
they
?
They
are
neuer
contente
wyth
that
that
they
haue
,
thoughe
it
be
neuer
so
muche
.
And
they
that
are
true
dealers
,
ar
satisfied
with
that
the
God
sendes
,
thoughe
it
be
neuer
so
lytle
.
Qu●●tus
magnus
pietas
,
cum
animo
sua
sorte
cont●nto
.
Godlines
is
great
gayne
,
It
is
lucre
inough
,
it
is
vantage
inough
to
be
contente
with
that
,
that
God
sednes
.
The
faithfull
can
not
lacke
,
the
vnfaythfull
is
euer
lackynge
,
though
he
haue
neuer
so
much
.
I
wyl
nowe
make
an
ende
.
labores
mannum
tuarum
.
Let
vs
al
laboure
,
Chryst
teacheth
vs
to
laboure
,
yea
the
Byshop
of
Rome
hyme
selfe
,
he
teacheth
hym
to
labour
,
rather
then
to
be
hedde
of
the
church
.
Let
vs
put
oure
trust
in
God
.
Lubores
manuum
tu●rum
.
Cast
thy
care
vpon
the
Lord
and
he
wyl
noryshe
the
and
fede
the.
Againe
the
prophet
saieth
.
Numquam
uidi
iustum
de
relictum
nec
semen
eius
querens
panem
.
I
neuer
sawe
the
ryghttuouse
man
for
saken
,
nor
hys
seede
to
seke
hys
breade
.
It
is
infidelytie
,
infidelitye
that
marres
all
to gether
.
Well
to
my
texte
.
Labores
manuum
tuarum
quia
manducabis
,
beatus
et
bene
tibi
erit
.
Because
thou
eatest
thy
labors
of
thy
handes
,
that
,
that
God
sendes
the
of
thy
laboure
.
Euery
man
must
labour
,
yea
though
he
be
a
kynge
yet
he
muste
laboure
,
for
I
knowe
no
man
hath
a
greater
laboure
then
a
Kinge
.
What
is
his
laboure
?
To
study
goddes
boke
,
to
see
that
there
be
no
vnpreachynge
prelates
in
hys
realme
,
nor
bribing
Iudges
,
t●
se
to
all
estates
,
to
prouyde
for
the
poore
,
to
se
vittailes
goodchepe
.
Is
not
thys
a
labour
trowe
ye
?
thus
if
thou
doste
laboure
,
exercisynge
the
worckes
of
thy
vocacyon
,
thou
eatest
the
meate
that
God
sendes
the
,
and
then
it
foloweth
.
Beatus
es●
Thou
arte
blessed
manne
in
Goddes
fauour
,
Et
bene
tibi
rit
.
And
it
shal
go
well
wyth
the
in
this
worlde
,
both
in
bodie
&
soule
,
The
seuenth
Sermon
of
Mayster
Hughe
Latymer
,
whych
he
preached
before
the
Kinges
Maiestie
within
his
graces
Palayce
at
Westminster
the
xix
..
daye
of
Apryll
.
QVecunque
scripta
sunt
ad
nostram
doctrinam
scripta
sunt
.
Al
thinges
that
be
writen
,
thei
be
writen
to
be
our
doctrine
.
By
occasion
of
this
text
(
most
honorable
audience
)
I
haue
walked
thys
Lente
in
the
brode
filde
of
scripture
and
vsed
my
libertye
,
&
intreated
of
suche
matters
as
I
thoughte
,
mete
for
this
auditory
.
I
haue
had
a
do
wyth
many
estates
euen
wyth
the
hyghest
of
all
▪
I
haue
entreated
of
the
dutye
of
Kynges
,
of
the
dutye
of
magestrates
,
and
Iudges
,
of
the
dutye
of
prelates
,
alowyng
that
that
is
good
&
disalowyng
the
contrary
.
I
haue
taught
that
we
are
all
synners
,
peccauimus
cum
patribus
nostris
.
We
haue
offended
&
sinned
with
our
forefathers
.
In
multis
offendimus
omnes
.
There
is
none
of
vs
all
,
but
we
haue
in
sondry
thinges
greuously
offended
almyghtye
God
.
I
here
intreated
of
manye
fautes
and
rebuked
manye
kyndes
of
synnes
.
I
intende
to
daye
by
Goddes
grace
,
to
shew
you
the
remedy
of
synne
.
We
be
in
the
place
of
repentaunce
,
nowe
is
the
tyme
to
cal
for
mercy
,
whyles
we
be
in
this
worlde
.
The
place
that
I
wyll
intreate
of
is
in
the
.xxvi.
Chapiter
,
in
agrum
,
some
in
predium
,
But
it
is
allone
,
when
Chryst
came
in
to
a
Graung
,
into
a
peace
of
land
,
into
a
felde
,
it
makes
no
matter
,
call
it
what
he
wyll
:
at
what
tyme
he
had
come
into
an
honeste
mans
house
,
and
there
eaten
hys
pascall
lambe
,
and
instituted
and
celebrated
the
lordes
supper
,
and
sette
furth
the
blessed
communion
,
then
when
thys
was
done
,
he
toke
his
way
to
the
place
,
where
he
knewe
Iudas
woulde
come
.
It
was
a
solitarye
place
and
thyther
he
wente
with
hys
leauen
Apostles
.
For
Iudas
the
twelfte
was
aboute
his
busines
,
And
when
he
was
come
into
this
feeld
,
or
graunge
,
this
village
,
or
ferme
place
,
whych
was
called
Gethsemani
,
Sedete
hic
,
donec
Octavian
il
luc
,
et
orē
.
Sit
you
here
whiles
I
go
yonder
and
pray
.
He
told
them
that
he
went
to
pray
,
to
monysh
them
what
they
should
do
,
to
fall
to
praier
as
he
dyd
.
He
lefte
them
there
,
&
toke
no
more
with
hym
but
.iii.
Peter
,
Iames
,
and
Ihon
,
Syt
here
,
&
praye
that
ye
enter
not
into
temptacion
,
but
of
that
I
wil
entreate
afterward
.
Now
when
he
was
in
the
garden
,
cepit
ex
pauescere
He
began
to
be
heauye
,
pensiue
,
heauye
herted
.
I
lyke
not
Oregenes
plaing
with
this
word
cepit
,
it
was
a
perfect
heauines
it
was
suche
a
one
as
was
neuer
sene
the
greater
,
Pater
sipossibile
est
etc.
Father
if
it
be
possible
,
a
waye
with
thys
cup
,
rid
me
of
it
.
He
vnderstode
by
this
cup
,
his
paynes
of
death
.
For
he
knewe
wel
inough
that
his
passion
was
at
hand
,
that
Iudas
was
come
vpon
hym
wyth
the
Iewes
to
take
him
.
There
was
offered
vnto
hym
nowe
the
Image
of
death
,
the
Image
,
the
sence
the
,
the
felynge
of
hell
,
for
death
and
hell
go
both
to gether
.
I
wyll
entreate
of
thys
Image
of
hell
,
whyche
is
death
.
Truelye
no
manne
can
shewe
it
perfectlye
yet
,
I
wyl
do
the
best
I
can
to
make
you
vnderstand
the
greuouse
panges
that
oure
Sauyoure
Chryste
was
in
,
when
he
was
in
the
garden
,
as
mans
power
is
not
able
to
beare
it
,
so
no
mans
tonge
is
able
to
expresse
it
.
Paynters
painte
death
lyke
a
man
without
skin
,
&
a
body
hauyng
nothyng
but
bones
,
And
hel
they
painte
with
,
horible
flames
brenning
fier
,
they
bungell
some
what
at
it
they
come
nothinge
nere
it
But
thys
is
no
true
payntynge
.
No
paynter
can
paynte
hel
vnlesse
he
coulde
paynte
the
torment
and
condemnatyon
both
of
body
and
soule
,
the
possession
&
hauyng
of
all
in
feliticie
.
Thys
is
hel
,
this
is
the
Image
of
death
,
this
is
hell
,
such
an
euyl
fauoured
face
,
such
an
vgsome
countenaunce
,
suche
an
horrible
vysage
our
sauiour
Christ
sawe
of
death
and
hell
in
the
garden
.
There
is
no
pleasure
in
beholdynge
of
it
,
but
more
payne
than
any
tounge
can
tell
.
Death
and
hell
toke
vnto
them
thys
euyll
fauoured
face
of
synne
,
and
thorough
synne
.
Thys
synne
is
so
hyghlye
hated
of
Gode
,
that
he
doth
pronounce
it
worthy
to
be
punished
wyth
lacke
of
alfelycitie
,
wyth
the
fealyng
of
infelicitie
.
Death
and
hell
be
not
only
the
wages
,
the
reward
,
the
stipend
of
sin
,
but
they
are
brought
into
the
world
by
sinne
,
per
peccatum
mors
sayth
S.
Paule
,
throughe
synne
deathe
entered
into
the
world
.
Moses
sheweth
the
fyrst
comminge
in
of
it
into
the
world
:
Where
as
our
fyrst
father
Adam
was
set
at
libertie
to
lyue
for
euer
,
yet
God
inhibytynge
hym
from
eatynge
of
the
Apple
,
told
hym
,
If
thou
meddle
wyth
this
fruite
,
thou
&
all
thy
posteritye
shall
fal
into
necessitie
of
death
from
euer
lyuynge
,
morte
morieris
.
thou
and
all
thy
posteritye
shal
be
subiecte
to
deathe
,
here
came
in
death
and
hell
.
Synne
was
their
mother
.
Therefore
they
must
haue
suche
an
Image
as
their
mother
sinne
woulde
geue
them
.
An
vgsome
thinge
and
an
horrible
Image
muste
it
nedes
be
that
is
broughte
in
by
such
a
thing
so
hated
of
God
,
yea
,
this
face
of
death
and
hell
is
so
terryble
,
that
suche
as
hath
bene
wycked
men
hade
rather
be
hanged
than
abyde
it
.
Yea
the
electe
people
of
God
,
the
faythfull
hauinge
the
beholdynge
of
thys
face
,
(
though
God
hath
alwayes
preserued
them
,
suche
a
good
God
he
is
to
them
that
beleue
in
hym
,
that
he
wyll
not
suffer
them
to
be
tempted
aboue
that
,
that
they
haue
bene
able
to
beare
)
yet
for
all
that
,
there
is
nothynge
that
they
complaine
more
sore
then
of
thys
horrour
of
death
.
Go
to
Iob.
What
sayeth
he
?
If
we
haue
receyued
good
thynges
of
God
,
why
shoulde
we
not
suffer
likewyse
euyll
?
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
sum
.
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
frend
of
myne
tolde
me
of
a
certayne
woman
,
that
was
.xviii.
yeares
to gether
in
it
.
Cum
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
that
he
was
man
,
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
,
This
he
dydde
of
his
goodnes
,
Well
he
sayeth
to
hys
Discyples
.
Sytte
here
and
praye
wyth
me
.
He
wente
a
lytle
way
of
,
as
it
were
a
stones
cast
from
them
,
and
falles
to
hys
prayer
,
and
saieth
:
Pater
si
possible
est
transe
at
a
me
calix
iste
.
Father
if
it
be
possyble
.
Awaye
wyth
thys
bytter
cuppe
thys
outragious
payne
.
Yet
after
he
correctes
him selfe
,
and
sayes
:
Veruntamen
u●u
sicut
ego
volo
sed
sicut
tu
vis
.
Not
my
wyll
but
thy
wyll
be
done
O
father
.
Here
is
a
good
medytacyon
for
Chrysten
menne
,
at
all
tymes
,
and
not
onelye
vpon
good
fryday
,
Some
menne
if
they
hadde
bene
in
thys
agonye
,
woulde
haue
runne
them selues
through
with
theyr
sweardes
as
Saule
dyd
,
Lette
vs
not
folowe
these
menne
,
they
be
no
examples
for
vs
,
but
lette
vs
folowe
Christe
,
whyche
in
hys
agonye
resorted
to
hys
father
wyth
hys
praier
.
This
must
be
our
patrone
to
worck
by
.
Here
I
might
dilate
the
matter
as
touchynge
prayinge
to
Saynctes
,
Praye
to
thy
father
that
is
in
heauen
,
to
the
creator
,
and
not
to
any
creature
.
And
therfore
awaye
wyth
these
auowryes
.
Let
god
alone
be
oure
auowry
,
what
haue
we
to
do
to
runne
hither
or
thither
,
but
onelye
to
the
father
of
heauen
?
I
wyl
not
tarye
to
speake
of
thys
matter
.
Our
Sauiour
Chryste
set
hys
disciples
in
an
ordre
and
commaunded
theym
to
watch
,
and
praye
,
sayinge
:
Vigilate
et
orate
.
Whatch
and
praye
.
Wherto
shoulde
they
watche
and
pray
?
he
sayeth
by
and
by
:
Ther
is
a
difference
betwene
beynge
tempted
and
entrynge
into
temptacion
.
For
what
is
it
?
no
more
then
when
the
fleshe
,
the
diuell
and
the
worlde
doeth
solycyte
and
moue
vs
agaynst
God
.
To
geue
place
to
these
suggestions
,
and
to
yelde
oure selues
,
and
suffer
vs
to
be
ouer
comme
of
theym
,
But
oure
Sauiour
Chryste
dyd
not
onely
commaunde
hys
dyscyples
to
praye
,
but
fell
downe
vpon
hys
knees
flat
vppon
the
grounde
&
prayed
hym selfe
,
It
goeth
otherwayes
wyth
vs
,
them
wyth
Christe
,
yf
we
were
in
lyke
case
,
and
in
like
agony
.
almost
we
woulde
curse
God
,
or
rather
wyshe
that
there
were
no
God
.
Thys
that
he
sayed
,
was
not
of
that
sorte
,
it
was
referrynge
the
matter
to
the
wyll
of
hys
father
,
but
we
seke
by
al
meanes
be
it
righte
,
be
it
wrong
of
oure
owne
nature
to
be
ryd
out
of
payne
,
he
desyred
it
condicionally
,
as
it
myghte
stande
,
wyth
hys
fathers
wyll
,
addyng
a
Veruntamen
to
it
.
So
his
request
was
to
shewe
the
infyrmytye
of
man
,
here
is
now
an
example
what
we
shal
do
,
when
we
are
in
lyke
case
.
Geue
me
grace
to
be
contente
to
submitte
my
wyl
vnto
thyne
.
Hys
facte
teacheth
vs
what
to
do
.
Thys
is
our
surgerye
,
oure
physyke
,
What
does
he
nowe
?
what
came
to
passe
nowe
,
when
he
had
harde
no
voyce
?
hys
father
was
domme
.
He
resortes
to
hys
frendes
,
seking
some
confort
at
theyr
handes
seynge
he
hade
none
at
hys
fathers
hande
,
he
comes
to
hys
disciples
.
and
fyndes
them
a
slepe
,
he
spake
vnto
Peter
&
saied
.
Ah
Peter
arte
thou
a
slepe
,
Peter
before
had
bragged
stoutly
as
thoughe
he
woulde
haue
kylled
,
God
haue
mercye
vpon
hys
soule
.
And
nowe
when
he
shoulde
haue
comforted
Christ
,
he
was
a
slepe
,
not
once
buffe
,
nor
baffe
to
him
,
not
a
worde
,
he
was
fayne
to
saye
to
hys
dyscyples
:
Vigilate
et
orate
,
Watche
&
pray
,
the
spirit
is
ready
,
but
the
fleshe
is
weake
,
he
had
neuer
a
worde
of
them
agayne
.
They
myght
at
the
leste
haue
sayed
.
Oh
Syr
remember
your selfe
,
are
you
not
Chryst
?
came
not
you
into
thys
world
,
to
redeme
synne
?
be
a
good
cheare
,
be
a
good
comforth
,
this
sorowe
wyl
not
healpe
you
,
comforte
youre selfe
by
your
owne
preachynge
you
haue
sayed
:
Oportet
filium
hominis
pati
,
You
haue
not
deserued
any
thing
,
it
is
not
your
faulte
.
In
dede
yf
they
had
done
thys
wyth
hym
,
they
had
played
a
frendlye
parte
wyth
hym
,
but
they
gaue
hym
not
so
muche
as
one
comfortable
worde
.
We
ronne
to
our
frendes
in
our
dystresses
&
Agonyes
,
as
though
we
had
al
our
truste
and
confydence
in
theym
,
he
dyd
not
so
,
he
resorted
to
theim
,
but
trusted
not
in
theym
,
we
wyll
ronne
to
our
frendes
and
come
no
more
to
God
,
he
returned
agayn
.
What
?
shall
we
not
resorte
to
oure
frendes
in
tyme
of
nede
?
and
trowe
ye
we
shall
not
fynde
them
a
slepe
?
yes
I
warrante
you
,
and
when
we
nede
theyr
helpe
moste
,
we
shal
not
haue
it
.
But
what
shal
we
do
,
when
we
shall
fynde
lacke
in
theym
?
we
wyll
crye
out
vpon
theym
,
vpbrayde
them
,
chyde
,
braule
,
fume
,
chaufe
&
backebite
them
.
But
Chryst
dyd
not
so
,
he
excused
hys
fryendes
,
sayinge
:
Vigilate
et
orate
spiritus
quidem
promptus
est
,
caro
autem
infirma
.
Oh
(
quouth
he
)
watch
and
pray
,
I
se
wel
the
spirite
is
ready
,
but
the
fleshe
is
weake
.
What
meaneth
this
?
suerelye
it
is
a
comfortable
place
.
For
as
longe
as
we
lyue
in
thys
worlde
,
when
we
be
at
the
best
,
we
haue
no
more
but.
Promptitudinem
spiritus
cum
infirmitate
carnis
,
The
redynesse
of
the
spirite
with
the
infirmite
of
the
flesh
.
The
verye
Saynctes
of
God
sayed
:
Velle
adest
mihi
,
My
wyl
is
good
,
The
fleshe
resysteth
the
worcke
of
the
holy
Gost
in
oure
hertes
,
and
lettes
it
,
lettes
it
.
Celestium
,
Terrestrium
,
et
infernorum
,
in
heauen
,
earth
,
and
hel
.
Sciencia
inflat
,
knoweledg
maketh
vs
proude
and
ranseth
vs
to
forget
all
,
and
set
a
waye
discipline
,
Suerlye
,
in
Poperye
they
had
a
reuerence
,
What
comes
of
thys
geare
in
the
ende
Well
,
nowe
he
prayeth
agayne
,
he
resorteth
to
hys
father
agayne
.
Angore
correptus
prolixius
orabat
.
He
was
in
sorer
paines
,
in
more
anguishe
,
then
euer
he
was
,
and
therefore
he
prayeth
longer
,
more
ardente
lye
,
more
feruentelye
,
more
vehementli
,
then
euer
he
did
before
.
Oh
Lorde
,
Say
youre
conscience
,
or
elce
what
a
worme
shal
ye
fele
gnawynge
,
what
a
remorse
of
conscience
shall
ye
haue
,
when
ye
remembre
howe
ye
haue
slacked
your
duty
.
It
is
as
a
good
wise
verse
.
Gutta
cauat
lapidem
,
non
ui
sed
sepe
cadendo
.
The
drop
of
raine
maketh
a
hole
in
the
stone
,
not
by
violence
,
but
by
ofte
fallynge
.
Lyke
wyse
a
Prynce
muste
be
turned
not
violentelye
,
Unpreachynge
Prelates
haue
bene
the
cause
,
that
the
bloud
of
Hales
did
so
long
blind
the
Kynge
.
Wo
worthe
that
suche
an
abhomynable
thynge
,
should
be
in
a
Christen
realme
,
but
thankes
be
to
God
it
was
partly
redressed
in
the
Kynges
dayes
that
dead
is
,
and
muche
more
nowe
.
God
graunte
good
wyl
,
and
power
to
go
forwarde
,
yf
ther
be
any
such
abhomynacion
behynd
,
O
how
happy
are
we
,
that
it
hath
pleased
almyghty
God
to
vouchsafe
,
that
hys
sonne
shuld
sweate
bloude
for
the
redemyng
of
oure
synnes
,
and
agayne
howe
vnhappye
are
we
,
yf
we
wyll
not
take
it
thanckefullye
,
that
was
redemed
so
paynefullye
.
Alas
what
harde
hartes
haue
we
.
Oure
Sauioure
Christe
neuer
synned
,
and
yet
sweat
he
bloud
for
oure
sinnes
,
we
wyll
not
once
watter
oure
eyes
wyth
a
fewe
teares
.
What
an
horrible
thyng
is
sinne
?
But
to
drawe
towarde
an
ende
,
what
became
of
thys
thre
fold
prayer
,
at
the
length
,
it
pleased
God
to
here
his
sonnes
prayer
,
and
sent
hym
an
aungell
to
corroborate
,
to
strengthen
,
to
comforth
him
.
Christ
nede
no
aungels
helpe
if
he
had
lysted
to
ease
him selfe
wyth
hys
deitye
.
He
was
the
sonne
of
God
,
what
then
?
for
so
muche
as
he
was
man
he
receyued
comforth
at
the
Aungels
hande
,
The
father
of
heauen
wyll
not
suffer
him
to
be
tempted
with
thys
greate
horroure
of
death
and
hell
to
the
vttermoste
,
and
aboue
that
he
is
able
to
beare
.
Loke
for
it
my
friendes
,
by
him
and
through
him
he
shal
be
able
to
ouercome
it
,
Wel
,
thys
passion
is
our
remedye
,
it
is
the
satisfaction
for
oure
synnes
.
Hys
soule
descended
to
hell
for
a
tyme
.
Here
is
muche
a
do
,
these
newe
vpstartynge
spirites
,
say
Christ
neuer
descended
into
hell
,
neyther
body
nor
soule
.
Ite
in
vniuersum
mundum
,
et
predicate
euangelium
omni
creature
.
Go
into
the
whole
world
,
and
preache
the
Gospell
to
all
creatures
.
And
agayn
.
deus
●ult
omnes
homines
saluos
fieri
.
God
wyl
haue
all
men
to
be
saued
,
he
exceptes
not
the
Englishemen
here
,
nor
yet
expresselye
nameth
theym
,
and
yet
I
am
as
sure
,
that
thys
Realme
of
England
,
by
thys
gatheryng
,
is
allowed
to
here
Goddes
word
,
as
though
Christ
hadde
sayed
a
thousand
tymes
,
Go
preach
to
Englysh
men
.
I
wyl
that
Englyshemen
be
saued
.
Because
thys
Article
of
hys
descendyng
into
hell
,
can
not
be
gathered
so
directlye
,
so
necessarylye
,
so
formallye
they
do
vtterlye
deny
it
.
Thys
the
diuils
sterryng
vp
of
such
spirites
of
sedicion
,
is
an
euidente
argumente
,
There
be
some
greate
clarkes
that
take
my
parte
,
and
I
perceyue
not
what
euyll
can
come
of
it
,
in
sayeng
,
that
our
Sauiour
Christe
dyd
not
onely
,
in
soule
descende
into
hell
but
also
that
he
suffered
in
hell
suche
paynes
as
the
damned
spirites
dyd
suffer
there
.
Suerly
.
I
beleue
verelye
for
my
parte
,
that
he
suffered
the
paynes
of
hell
proporcionably
,
as
it
correspondes
and
aunsweres
to
the
whole
synne
of
the
worlde
.
He
would
not
suffer
onelye
bodelye
in
the
gardayne
and
vpon
the
crosse
,
but
also
in
hys
soule
,
when
it
was
from
the
bodye
,
whyche
was
a
payne
dew
for
our
syn
.
Some
wryte
so
,
and
I
canne
beleue
it
that
he
suffered
in
the
very
place
,
I
cannot
tell
what
it
is
,
call
it
what
ye
wyll
,
euen
in
the
skaldinge
howse
,
in
the
vgsomnes
of
the
place
,
in
the
presence
of
the
place
,
suche
payne
as
our
capacitie
can
not
attayne
vnto
,
it
is
somewhat
declared
vnto
vs
,
when
we
vtter
it
by
these
effectes
,
by
fyre
,
I
singularly
commende
the
excedynge
greate
charytye
of
Christe
,
that
for
our
sakes
wold
suffer
in
hel
in
hys
soule
.
It
settes
oute
the
vnspeakable
hatred
that
God
hath
to
synne
.
I
perceyue
not
that
it
doth
derogate
any
thing
from
the
dignitie
of
Chrystes
death
,
as
in
the
gardayne
,
when
he
suffered
,
it
derogates
nothing
from
that
he
suffred
on
the
crosse
.
Scripture
speaketh
on
this
fashion
:
Qui
credit
in
me
,
The
life
of
a
Chrsten
man
is
nothynge
but
a
readines
to
dye
,
and
a
remembrauce
of
death
.
If
thys
that
I
haue
spoken
of
Christes
sufferynge
in
the
gardayne
,
and
in
hell
,
derogate
any
thinge
from
Christes
death
and
passyon
,
awaye
wyth
it
,
beleue
me
not
in
thys
,
if
it
do
not
,
it
commendes
and
settes
furth
very
wel
vnto
vs
,
the
perfection
of
the
satisfacion
that
Christ
made
for
vs
,
and
the
woorck
of
a
redemption
,
not
onelye
before
wytnes
in
thys
worlde
,
but
in
hel
in
that
vgsome
place
,
where
,
whether
he
suffered
,
or
wrastled
with
the
spitites
,
or
conforted
Abraham
,
Isaac
,
&
Iacob
I
wyl
not
desier
to
knowe
.
Yf
ye
lyke
not
that
which
I
haue
spoken
of
hys
sufferynge
,
let
it
go
,
I
wyl
not
striue
in
it
,
I
wil
be
preiudice
to
no
body
,
weye
it
as
ye
list
,
I
do
but
offer
it
you
to
consider
.
It
is
like
his
soul
did
somwhat
the
thredayes
that
hys
body
lay
in
the
graue
.
To
saye
he
suffered
in
hell
for
vs
derogats
nothing
from
his
death
,
For
al
thinges
that
Christ
did
before
his
suffering
on
the
crosse
,
It
is
hys
wyl
ye
shoulde
so
do
,
he
woulde
be
hadde
in
remembraunce
.
Myxt
youre
pleasures
with
the
remembraunce
of
hys
bitter
passion
.
The
whole
passion
is
satisfaction
for
our
synnes
,
and
not
the
bare
death
,
consideryng
it
so
nakedly
by
it self
.
The
maner
of
spekyng
of
scripture
is
to
be
considered
.
It
attributeth
oure
saluation
,
nowe
to
one
thynge
,
nowe
to
a
nothere
that
Christe
dyd
,
where
in
dede
it
partayned
to
all
.
There
comes
other
after
,
and
they
consider
not
the
fayeth
of
Abraham
▪
and
the
patriarkes
,
but
do
theyr
sacrifice
accordynge
to
theyr
owne
imaginacion
,
euen
so
came
it
to
passe
wyth
oure
blessed
communion
.
In
the
prymatyue
churche
in
places
,
But
then
they
woulde
call
to
remembrance
goddes
goodnes
,
and
his
passion
that
he
suffered
for
vs
,
wherein
they
comforted
much
theyr
fayth
.
Other
came
after
warde
and
settes
vp
all
these
kyndes
of
massynge
,
all
these
kyndes
of
iniquite
.
¶
Finis
.
Imprinted
at
London
by
Ihon
Day
,
dwellynge
at
Aldersgate
,
and
Wylliam
Seres
,
dwellyng
in
Peter
Colledge
.
These
bokes
are
to
be
sold
at
the
new
shop
by
the
ly●le
Conduyte
in
Chepesyde
.
¶
Cum
gratia
et
Priuilegio
a●
imprimendum
solum
.
Notes, typically marginal, from the original text
Notes for div A05142-e60
Notes for div A05142-e590
Notes for div A05142-e2690
Notes for div A05142-e5600
Notes for div A05142-e8600
Notes for div A05142-e11430
Notes for div A05142-e13670