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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05143	27 sermons preached by the ryght Reuerende father in God and constant matir [sic] of Iesus Christe, Maister Hugh Latimer, as well such as in tymes past haue bene printed, as certayne other commyng to our handes of late, whych were yet neuer set forth in print. Faithfully perused [and] allowed accordying to the order appoynted in the Quenes Maiesties iniunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon vpon the plough. 3. Hys. 7. sermons before kyng Edward. 4 Hys sermon at Stamforde. 5. Hys last sermon before kyng Edward. 6. Hys. 7. sermons vpon the Lordes prayer. 7. Hys other. 9. sermons vpon certayne Gospels and Epistles; Fruitfull sermons.	Latimer, Hugh, 1485?-1555.; Bernher, Augustine.	1562 (1562)	STC 15276; ESTC S108333	538,060	562

vnto mankynde libertye to eate all manner of cleane beastes all thinges that hadde lyfe bee it fyshe or 〈◊〉 And this was done for thys cause that the earthe was not so frambde nor broughte not forthe so holsome herbes after the 〈◊〉 as she did before the floud ther fore God allowed vnto man all maner of meate bee it fyshe or fleshe yet it muste bee done measurablye But seeyng I haue occasion to speake of eatyng I wyl entreate somewhat of it and tell you what liberties we haue by gods worde Truely we be allowed by goddes worde to eate all manner of meate be it fyshe or 〈◊〉 that be eatable But ye must vn derstand that there be certaine hedges ouer which we ought not to leape but rather kepe our selues wythin those same hedges Now the fyrst hedge is this 〈◊〉 cum sanguine ne comederitis ye shall not eate the fleshe with the bloud that is to say we shall not eate rawe flesh for yf we shoulde be allowed to eate rawe flesh it should engender in vs a certayn cruelnes so that at the length one should eate another and so all the writers expounde this place so that God forbiddeth here that mankynde or mannes fleshe may not bee eaten We reade in the bookes of the kynges and so likewyse in Iosephus that certayne women had eaten theyr owne chyldren at the tyme when Ierusalem was besieged whyche thynge no doute dyspleased GOD and they dyd naughtelye in so doyng For mankynde 〈◊〉 not 〈◊〉 eaten therefore the fyrste hedge is that we muste abstayne from 〈◊〉 〈◊〉 and so like wise from mans 〈◊〉 one may not eate another Neither yet we may shed bloude of priuate authority a man may not kill another but the magistrate he hath the sword committed vnto hym from god he may shed bloud when he seeth cause why he may take away the wicked from amongest the people and punish him accordyng vn to his doyng or 〈◊〉 Now will ye say I perceiue whē I 〈◊〉 not 〈◊〉 flesh or 〈◊〉 〈◊〉 thē I may eate al maner of flesh 〈◊〉 〈◊〉 howsoeuer I can get it But I tel thee my 〈◊〉 not so you may not eate your neighbors 〈◊〉 or steale his fishes 〈◊〉 of his 〈◊〉 〈◊〉 the ye may not doe 〈◊〉 for there is a hedge made for 〈◊〉 god saith Non facies furtū thou shalt do 〈◊〉 theft Here I am hedged in so that I may not eate my neighbors meate but it must be my own 〈◊〉 I must haue gotten it vprightly or els by bying or cls by inheritance or 〈◊〉 that it be geuen vnto me I may not 〈◊〉 it frō my neigh bour when I lepe ouer this hedge then I synne damnably Now then ye wil say so it be my owne then I may eate of it as muche as I will No not so there is an other 〈◊〉 I may not commit gluttony with my owne meate for so it so written 〈◊〉 〈◊〉 à crapula ebrietare take heede of gluttony 〈◊〉 Here is a hedge we may not eate to much for 〈◊〉 we do we displease god highly So ye se that we may not eate of our owne meate as much as we would but rather we must kepe a measure for it is a great syn to abuse or waste the giftes of god and to play the glutton with it Whē one man cōsumeth as much wold serue 3. or 4. that is an 〈◊〉 thing before god for God geueth vs his creatures not to abuse them but to vse them to our necessity and nede let euery one therfore haue a measure and let no man abuse the giftes of god One man somtimes eateth more thā another we are not all alyke but for all that we ought all to kepe vs within this hedge that is to take no more then sufficeth our nature for 〈◊〉 that abuse the giftes of god no dout they greatly 〈◊〉 god by so doyng For it is an yll fauou red thyng when a man eateth or drinketh to much at a time Somtimes in dede it hapneth that a man drynketh to much but euery good and godly man wyll take heede to himselfe when he once hathe taken to muche he wyll beware afterward We reade in scripture of Noah that good man which was the fyrst that plāted vyneyardes after the sloud he was ones dronken before he knew the strength and the nature of wyne and so lay in his tente vncouered now one of his sonnes whose name was Cham sceyng his father lying naked wente and tolde his 〈◊〉 of it and so made a mocking stocke of his father Therefore Noah when he arose and had disgested his wyne and knowyng what his sonne had done vnto hym cursed him but we rede not that Noah was dronken afterward any tyme more Therfore if ye haue ben dron ken at any tyme take hecde hence forwarde and 〈◊〉 of abuse not the good creatures of God Now then ye wyll say 〈◊〉 I take them measurably then I maye eate all manner of meate at all tymes and euery where No not so there is an other hedge behynde ye muste haue a respecte to your owne 〈◊〉 and to your neighbours For I may eate no maner of meate against my conscience neither maye I eatemy meate in presence of my neighbour whereby he mighte bee offended for I ought to haue respecte vnto him as S. Paul playnly sheweth saying I know and am assured by the lord Iesus that there is nothyng vncleane of it selfe but vnto hym that iudgeth it to bee common to hym it is common yf thy brother bee greued with thy meate nowe 〈◊〉 thou not charitablye destroye not him with thy meate for whom Christ dyed As for an ensample When I should come into the North countrey where they bee not taughte and there I should cal for my egges on a fryday or for flesh then I shoulde do naughtely for I should destroye hym for whom Christ did suffer Therfore I must beware that I offend no mans conscience but rather trauayle with him first and shewe him the truth when my neighbour is taught and knoweth the truthe and wyll not beleue it but wyll abyde by his olde mumpsimus then I maye eatc not regardyng him for he is an obstinate felowe he wyll not beleue goddes worde And thoughe he be offended with me yet it is but pharisaicall offence lyke as the 〈◊〉 were offended wyth Christe our 〈◊〉 the faulte was not in Christe but in themselues So I saye I must haue a respecte to my 〈◊〉 conscience and then to my owne conscience But yet there is an other hedge behynde that is 〈◊〉 lawes the kyngs statutes and 〈◊〉 which are gods lawes for as muche as we ought to obey them as well as gods lawes and commaundementes S. Paule saith let euery 〈◊〉 〈◊〉 himself vnto the autority of the higher power for there is no power but it is of god the powers that be are ordeyned of god whosoeuer ther

hym that strengthneth me he sayde not thorough myne owne self but thorough GOD whyche helpeth me And here appeareth the ryght humiliation and lowlynes whyche oure sausour teacheth vs in thys petition For he woulde haue vs to know our owne impossibilitye and vnablenesse to doe any thyng And than agayn he would haue vs to call for ayde and helpe to God therefore he teacheth vs to say A du eniat regnum tuum Thy kyngdome come So that thoughe we bee not able thorough oure owne selues to do any thyng yet whan we call vpon hym he wyll helpe For Christ knewe his fathers wyll and louing affections towardes vs he knewe that he woulde helpe vs. For he was a perfecte scholemaister els he would not haue commaū ded vs to praye Fiat voluntas tua Thy wyll bee done Here we must vnderstand that the wyll of god is to bee consydered after two sortes First as it is omnipotent vnsercheable and that can not be knowen vnto vs. Nowe we do not praye that hys wyll so consydered be done For his wyll so considered is and euer shal be fulfylled though we would say nay to it For nothyng either in heauen or in earth is able to withstand his wille Wherfore it were but folye for vs to praye to haue it fulfilled otherwise then to shew thereby that we 〈◊〉 oure consent to hys wyll whyche is to vs vnsearcheable But there is an other consyderation of Gods wyll and in that consideration we and all faithfull christians desire that it maye bee done And so consydered it is called a reueled a manifested and declared will and it is opened vnto vs in the Bible in the newe and olde testament There GOD hathe reueled a certayne wille therefore we praye that it maye bee doone and fulfylled of vs. This wyll was opened by Moses and the holye prophetes and afterwarde by our Sauiour himselfe and his apostles which he lefte behynde hym to that ende that they should instructe the worlde and teache them his wyll which Apostles haue done accordyng to theyr maisters commaundement For they not onelye spake it but also wrote it to that ende that it shold remayn to the worldes ende And truelye we are muche bounde to god that he hathe set out this his wyll in our naturall mother tongue In Eng lishe I say So that you may not onely beare it but also rede it your selues which thyng is a great comforte to euery christian hearte For nowe you can no more bee dcceiued as you haue bene in tymes paste whan we did beare you in hande that poperye was the worde of God which falshode we could not haue broughte to passe yf the woorde of God the Bible had bene abroad in the common tongue For then you might haue perceiued your selues our falshode and blyndnes This I speake to that 〈◊〉 to 〈◊〉 you to thankfulnes towardes hym whiche so louingly prouideth all thynges necessarye to oure saluation Nowe to the matter almightye God I saye sette oute 〈◊〉 will by Moses and his Prophetes and thys will is 〈◊〉 in certayne lawes whiche lawes god commaundeth that we should kepe euer before our eyes and looke vpon them as in a glasse and so learne to order oure lyues accordyng vnto the 〈◊〉 And in case that a man swarue from the same and so 〈◊〉 into the daunger of damnation God reueled further hys wyll 〈◊〉 to remedy the matter namely by repentance and saythe So that whosoeuer from the bottom of hys heart 〈◊〉 sorie for his synnes studieth to leaue them lyue vprightly and then beleueth in our 〈◊〉 confessyng that he came into thys worlde to make amendes for our sinnes this man or woman shall not perish but haue forgeuenes of synnes and so obtayn euerlastyng lyfe And this wyl God reueleth specially in the new 〈◊〉 where our 〈◊〉 sayeth Qui credit in me habet vitam aeternam Whosoeuer beleeueth in hath euerlastyng lyfe where we learne that our Sauiour is ordeyned of god to bryng vs to heauen 〈◊〉 we shoulde haue bene all 〈◊〉 worlde without ende So that in this praier when we saye Thy vvill be done We desyre of God that he wyll helpe and strenghthen vs so that we maye keepe his holye lawes and commaundementes And then agayne we desyre of him that he will indue vs wyth the gyfte of faythe so that we maye beleue that all those thynges whiche we doe contrary to his lawes be pardoned and forgiuen vnto vs thorough his sonne for hys passions sake And further we desyre him that he wyl fortify 〈◊〉 vs so that we may with stande the deuyls will and our owne which fyghte agaynste goddes wyll So that we maye be able to beare all tribulations and afflictions willyngly and 〈◊〉 for his sake This is the symple meanyng of this petition when we saye Thy vvill be done I will goe a little further and shewe you some what more of it yet I entende not to tary long for I am not very wel at ease this mornyng therfore I wyl make it short I haue sayde no we many times and I say it yet agayne Quod petimus ardenter 〈◊〉 tanquam cupientes habere whatsoeuer we desyre of god let vs desire it from the botome of our hearts but I feare me there be many which saye thys 〈◊〉 and yet cannot tel what they saye or at the least their hearts ar contrary disposed vnto it Such people I exhort on gods behalf to consider their dueties to consider that god wil not be 〈◊〉 withal he wil not be derided We laughe god to scorne when we say one thing with our mouthe thynke an other thing with our herts Take this for an ensāple Our rebels which rose about 〈◊〉 yere ago in Northfolke 〈◊〉 they considered not this 〈◊〉 thei said it with their lippes onely but not with their heartes Almighty god hath reueled his will as concerning magistrates how he wil haue them to be honoured and obeyed They 〈◊〉 vtterly bent against it he 〈◊〉 this wil in many places of the 〈◊〉 but specially by s. Peter wher he saith Subd re estore nimis humanae creaturae that is thus muche to say in effect Bee ye subiect to all the common lawes made by men of authority by the kinges 〈◊〉 and his most honorable councel or by a common parliament be subiecte vnto them obey them 〈◊〉 god And here is but one 〈◊〉 that is againste god When lawes are made against God and his woorde then I ought more to obey god then man Then I maye refuse to obey with a good conscience yet for all that I may not rise vp against the magistrates nor make any 〈◊〉 For if I do so I synne damnablye I muste be content to suffer whatsoeuer god shall laye vppon me yet I maye not obey their 〈◊〉 lawes to do them Onely in suche a case men maye refuse to obey els in all the other matters we oughte

fore resisteth the power 〈◊〉 the ordinaunce of God but they that resist shall receiue to themselues vamnation Now therfore we dwell in a 〈◊〉 where it hath pleased the kin ges maiesty to make an 〈◊〉 that all his subiectes shall abstayne from fleshe vpon fridayes and saturdayes and other dayes which are expressed in the acte vnto whiche lawe we ought to obey and that for conscience sake except we hauea priuiledge or be excepted by the same lawe And althoughe scripture commaundeth me not to abstayne from flesh vpon frydayes and saturdayes yet for all that 〈◊〉 there is a 〈◊〉 uyll law and 〈◊〉 made by the kynges maiestye and his most honorable counsell we ought to 〈◊〉 all their ordenances except they beagainst god These be the hedges wherein we must keepe 〈◊〉 selues Therfore I desyre you in gods behalfe consider what I haue said vnto you how ye shall order your selfe how ye shal not eate raw flesh that is ye shal not be cruel towards your neighbour Item you shall not steale your meate from your neigh bor but let it be your own meate and then ye shall take of it measurably Item ye shal not offende your neighbours conscience Item ye shal kepe you within the lawes of that realnr Now to the matter agayn S. Paule saith we shall take hede of to muche eatyng and drinking And I haue shewed you how ye shall kepe you within the hedges which are appointed in gods lawes let vs therfore take heede now and let vs rise vppe from the sleepe of synne whatsoeuer we haue done before let vs 〈◊〉 vp now whyle we haue tyme 〈◊〉 man goe in to hys owne hearte and there when he 〈◊〉 anye thyng amysse lette hym ryse vppe from that sleepe and 〈◊〉 not in it yf thou remayne lying thou shalte repente it euerlastyngly Neither in chamberyng and wantonnes Beware of S. Paules nettes and Nons. For when he saieth Non we cannot make it yea yf we do contrarye vnto his sayinges we shall repente it Beware therefore of chambering what is this Marye he vnderstandeth by this woorde chamberyng all manner of wantonnesse I wyll not tarye longe in rehearsyng them let 〈◊〉 man and woman goe into his owne conscience and lette them consider that God requireth honestye in all thynges Sainete Panle vseth this worde chamberyng for when folkes wylbe wanton they gette themselues in corners but for all that God he seeth them he wyll 〈◊〉 them oute one day they canne not hyde themselues from his face I wyll speake no further of it for with honesty no man can speake of such vile vices and S. Paule commaundeth vs that we shal not speake any vile wordes therfore by this woorde chamberynge vnderstand the circumstances of whoredome and lecherye and filthy liuyng whiche S. Paule forbiddeth here and would haue that no bodye shoulde giue occasion vnto the other to suche filthines Neither in strife nor enuying Enuys is a foule and abhominable vyce whiche vyce dothe more harme vnto hym that enuyeth another then vnto him whiche is enuyed Kynge Saule he hadde this spirite of enuye therefore he hadde neuer reste daye nor nyghte he could not abyde when anye man spake well of Dauid and this spirite of enuying is more directely against charitye then anye other synne is For sainete Paule sayeth Charitas non murder charity enuieth not therfore take it so that he that enuyeth another is no chylde of GOD All hys workes whatsoeuer he doeth are the deuylles seruyce he pleaseth GOD wyth nothynge as longe as he is an enuious person Who woulde bee so madde nowe as to bee in suche an estate that he woulde suffer the deuyll to beare so muche rule ouer him No 〈◊〉 nor godly man wil be in this 〈◊〉 For it is an yll estate to be out of the fauour of god to bee without 〈◊〉 sion of synne Therfore whosoeuer is a enuious man lette 〈◊〉 ryse 〈◊〉 from that slepe leste he be taken sodenly 〈◊〉 so be damned euerlastingly Now ye haue heard what we shall not do we shall not to much eate and drynke and so abuse the gyftes of God we shall not haue pleasure in chamberyng that 〈◊〉 in wantonnes Neither shall we be enuious persons for when we bee we be out of charitye and so be out of the fauour of god Nowe foloweth what we shoulde doe But put ye on the lord Jesus Christe Euery man and woman ought to put on Christe and all they that haue that apparel on theyr backes they are well nothyng canne hurte them neither heate nor colde nor wynde nor rayne Here I might haue occasion to speake against this 〈◊〉 of apparell which is vsed now euery where which thyng is disallowed in scripture There be som that wylbe 〈◊〉 ble vnto others they wyll do as other doe but they consider not with themselues whether other do well or not there bee lawes made and certayne statutes now euery one in hys estate shal be apparayled but God knoweth the statutes are not put in execution S. Paule he commaundeth vs to put on Christe to leaue these gorgeous apparels he that is decked with Christ he is wel first we be declite with Christ in our Baptisme where we promise to forsake the deuyl with all his workes Now when we kepe 〈◊〉 promise and leaue wyckednes and do that which Christ our sauiour requireth of vs then we bee decked with him then we haue the weddyng garment and though we be very poore and haue but a 〈◊〉 coate yet we are wel 〈◊〉 we are decked with hym There be a great many whiche goe very gaye in veluet and sattin but for all that I feare they haue not Christ vpon thē for all theyr gorgeous apparell I say not this to condemne ryche men or their riches for no dout poore and ryche maye haue Christe vpon them if they wyll folow him and lyue as he 〈◊〉 them to liue For if we haue Christe vpon vs we wyll not make prouision for the fleshe we wil not set our hearts vpon these worldly trifles to get riches to cherish this bade withall As we reade of the rich man in the gospell which thought he had inough for many yeres he had pulled doune his 〈◊〉 barnes and had set vp new ones which were bygger then the other and when all thynges were redy after hys mynde and pleasure then he sayd to hymselfe soule thou hast much good layed vppe for many yeres take thyne ease eate drynke and be mery But what saieth god vnto hym Thou foole sayeth god this nighte they will fetch away thy soule againe from thee then 〈◊〉 shall these thinges be whiche thou hast proupded So it is with him that ga thereth riches to himselfe and is not riche towarde god I wyll not saye otherwise but a man may make prouision for his house ought to make the same but to make such prouision to sette asyde goddes worde and seruyng of