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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	king_n	law_n	word_n	3,134	5	4.2980	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05141	The fyrste sermon of Mayster Hughe Latimer, whiche he preached before the Kinges Maiestie wythin his graces palayce at Westminster. M.D.XLIX. the. viii. of March Cu[m] gratia et priuilegio ad imprimendum solum.; Fyrste sermon of Mayster Hughe Latimer, whiche he preached before the Kynges Grace	Latimer, Hugh, 1485?-1555.; Some, Thomas, b. ca. 1510.	1549 (1549)	STC 15272.5; ESTC S108296	17,126	62

studienge a newe leasson or elles feareth strypes for his slothfulnes In lyke maner I might seme now in my olde age to sum men to take this parte of scripture because I woulde wade easilye awaye there wyth and dryue my matter at my pleasure and not to be bounde vnto a certayne theame But ye shall consyder y t the forsayd words of Paul are not to be vnderstāde of all scriptures but only of those which are of god writtē in goddes boke and all thynges whiche are therein are wrytten for out learnynge The exellencye of thys worde is so greate and of hye dignitie that there is no earthly thynge to be cōpared vnto it The authour therof is great that is God him selfe eternal almightie euerlastynge The scripture because of hym is also greate eternal moste mightie and holy Ther is no kyng Emperour maiestrate and ruler of what state so euer they be but are bounde to obey this God and to geue credence vnto hys holy worde in directynge theyr steppes ordinarlye accordinge vnto the same worde yea truly they are not only bound to obey gods boke but also the minister of the same for the wordes sake so fer as he speaketh syttinge in Moses chayre that is if hys doctrine be taken out of Moyses lawe For in this world God hath .ii. swerdes the one is a temporall swerde the other a spiritual The temporall swerde resteth in the handes of Kynges Maiestrates and rulers vnder hym whereunto all subiectes as well the Cleargye as the laytie be subiecte and punishable for any offence contrary to the same boke The spiritual swerde is in the handes of the ministers preachers where vnto all Kynges Maiestrates Rulers ought to be obediente that is to heare and folowe so longe as the ministers sitte in Christes chayre that is speakyng out of Christes boke The Kynge correcteth transgressours wyth the temporall swerd yea and y e preacher also if he be an offender But the preacher can not correcte the kynge if he be a transgressor of goddes word wyth y e temporal swearde But he muste correcte and reproue hym wyth the spyrituall swearde fearynge no man settynge God only before hys eyes vnder whome he is a minister to supplante and roote vppe all vyce and myschiefe by Goddes worde whereunto all menne oughte to be obedyente as is mencyoned in manye places of scripture and amonges manye this is one ¶ Quecunque iusserint vos seruare seruate et facite What so euer they byd you obserue that obserue and doo Therfore let the preacher teach improue amende an instructe in ryghtuousnes wyth the spyrituall sweard fearynge no man thoughe death shoulde ensue Thus Moyses fearyng no man wyth thys swearde dyd reproue Kyng Pharao at Goddes commaundement Micheas the prophet also dyd not spare to blame Kyng Achab for hys wyckednes accordynge to goddes wyl to prophesye of hys destrucion contrarye vnto manye false Prophetes These forsayde kynges beynge admonyshed by the ministers of gods worde because they woulde not folow theyr godly doctryne and correcte theyr lyues came vnto vtter destruccion Pharao geuynge no credite vnto Moyses the prophet of God but applyant vnto the lustes of hys owne herte what tyme he heard of the passage of Goddes people hauyng no feare or remembraunce of gods worke he dyd prosecute after entendyng to destroye thē and was drowned in the red sea Kynge Acab also because he wold not herken vnto Micheas was kylde with an arrow Like wyse also the house of Ieroboā wyth other many came vnto destruccion because he woulde not heare the ministers of Goddes worde and correcte hys lyfe accordyng vnto hys wyl and pleasure Let the preacher therefore neuer feare to declare the message of God vnto all men And if the kyng wyll not heare theim then the preachers maye admonyshe and charge theym wyth theyr dewties and so leaue them vnto God and praye for theym But if the preachers digrese out of Christes chaire shall speake their owne Phansyes then instede of Quecunque iusserint vos facere facite et seruate What so euer they bid you obserue that obserue do Chaūge it into these woordes foloweynge Cauete vero vobis apseudo Prophetis qui veniunt ad vos c. Beware of false Prophetes whych come vnto you in shepes clothyng but inwardly they are rauenynge woulffes ye shall knowe theym by theyr fruites Yea change Quecunque iusserint yf their doctryne be euyll into Cauete a fermento pharise orum c. That is Take hede and beware of the leauen of the Pharyseis of the Saduces In teachinge euell doctryne all preachers are to be eschewed and in no wyse to be harkened vnto In speaking trueth thei are to be heard All thynges wrytten in goddes boke are moost certaine true and profitable for all men For in it is contayned mete matter for Kynges Prynces Rulares Byshoppes and for all estates Wherfore it behoueth euerye preacher sumwhat to appoynte and accomodate him selfe and hys matter agreable vnto the comforte and amendemente of the audience vnto the whiche he declareth the message of God If he preache before a kyng let hys matter be concernynge the office of a kinge if before a byshoppe then lette him treate of byshoplye dutyes and orders and so forthe in other matters as time audience shal require I haue thoughte it good to intreate vpon these wordes folowynge whyche are wrytten in the .xvii. Chapter of Deuteronomye Cum ueneris in terram quam Dominus Deus dat tibi possederisque eam et ceter That is When thou art come vnto the Lande whyche the Lorde thy God geueth the and enioyeste it and dwellest therein If thou shalt say I will set a Kyng ouer me lyke vnto al the nacions that are aboute me Then thou shalt make him king ouer the whome the Lorde thy God shall chose One of thy brethren must thou make Kynge ouer the and maiest not set a straunger ouer the whiche is not of thy brethren But in anye wyse lette hym not holde to manye horsses that he brynge not the people agayne to Egypte thorowe the multitude of horsses for as muche as the Lorde hathe sayde vnto you ye shall hence forthe go no more agayne that waye Also he shall not haue to manye wyues leaste hys herte turne awaye neyther shall he gather hym syluer and goulde to muche As in diuerse other places of Scriptures is mete matter for all estates So in thys forsayde place is dyscribed chiefely the doctryne fyt for a kynge But who is worthye to vtter thys doctryne before oure most noble kynge Not I God knoweth whyche am throughe age both weake in body and obliuious vnapte I am not onely because of paynefull studye but also for the shorte warnynge Wel vnto God I wyl make my mone whoe neuer fayled me Auxiliator in necessitatibus GOD is my healper in all my

¶ The fyrste Sermon of Mayter Hughe Latimer whiche he preached before the Kinges Maiestie wythin his graces palayce at Westminster M. D. XLIX the .viii. of March Cū gratia et Priuilegio ad imprimendum solum ¶ To the ryghte vertuous gracious Lady Katherin Douchesse of Suffolke Thomas Some her humble and faythfull Oratoure wysheth Godly fauoure and euerlasting saluacion from god the father through Iesus Christ our mercyfull Lorde WHan man is borne for man that one to another shoulde be a God and not a deuyll an helper no hynderer Vnto whom also the vse of the tonge is only geuen wherby they do both expresse shewe the affections of their mindes there is no man which can say I haue no nede of any man ☜ But amonges infinite mischiefes and euyls of manns pouertie and anguish by which he hath nede of other mēnes helpe is the instruction of prudence or vertue of science For mākynd doth in thys precel chiefly brute beastes because thei helpe one another by mutual communication In learnynge good and vertues maners the vse of communyng is required chiefly that men errynge and ignoraunte should be taught for there is none which shall euer learne of him selfe all thoughe he be neuer so happily borne Therfore it shal become euerye man which doth intēd to lyue godly to heare learne godly bookes to printe heauenly documentes in their hartes For as euyll doctrine deuilysh bokes and fylthy talke do corrupt good maners so faithfull preceptes godly bokes chast commonynge and honest shal edifie and confirme Wherfore ▪ intendinge to do good vnto al mē namely vnto suche as erre be ignorant I haue gathered write and brought into lyght the famous fryday sermōs of Mayster Hugh Latimer whiche be preached in Lent last past before oure moste noble Kinge Edward the sixte at the new Palaice of Westminster the thirde yeare of hys reigne Whiche Sermons moste vertuous Lady I dedicate vnto your honorable grace nothing doubting but that you wyll gladly imbrace them not onlye because of their excellēcie but chiefly for the profyte whyche shal ensue thoroughe them vnto the ignorante For in them are frutefull and godlye documentes directing ordinatly not only the stepps conuersatyon and liuing of kinges but also of other mynisters and subiectes vnder hym And let no man be greued though it be not so exactlye done as he did speake it for in very dede I am not able so to do to write word for word as he did speake that passeth my capacitie though I hadde .xx. mens wittes and no fewer handes to wryte withal As it is vnpossyble that a litell ryuer should receyue the recourse of the main sea w t in his brymmes so that no water should ouer whelm the sides therof In lyke maner is it more vnlyke my sym●le witte to comprehende absolutely the abundaunt eloquence and learnyng which floweth most abundantli out of godly Latymers mouth Notwithstandyng yet had I rather with shamefastnes declare charitably thys parte of hys godly documentes counsel then with slowthfulnes forgette or kepe close folyshly that thyng which may profit many Who is that wyll not be glad to heare and beleue the doctryne of godly Latimer Whome God hath appoynted a prophet vnto our most noble Kyng and vnto our Realme of England to declare the message of the lyuynge God to supplante and rote out al sinnes and vice to plante graffe in mens hartes the plenteousnes of all spiritual blessynges in Iesus Chryst our Lorde Moses Ieremias Helias dyd neuer declare the true message of god vnto their rulers and people wyth a more syncere spirite faithfull minde and godlye zeale then godlye Latymer both now in oure daies vnto oure moste noble Kyng vnto the whole realme Furthermore also Iosia receyued neuer the boke of gods wyll at the handes of Helkia the hie preiste or y t admonicion of Hulda y t prophetesse with a more perfect and godly feare then oure most noble Kinge doth moste faithfullye geue credite vnto the wordes of good father Latimer And I haue no doubte but all godly men wyl lykewise receiue gladly his godly Sermons geue credit vnto the same Therfore this my rude laboure of another mans swet most vertuous lady I offer most humbly vnto your grace moued ther vnto of godly zeale thorough the Godlye fame that is disperst vnyuersally of your most godly disposicion and vnfayned loue towardes the lyuynge almyghtye eternall God and hys holye word practysed dayly both in your graces most vertuous behauour and also godly charitie towardes the edificatiō of euery membre graffed in Chryste Iesu most humbly desiryng your grace to accept fauorably thys my temerous interprise And I your most humble and faythful Oratour shall praye vnto Iehouah the God which is of himself by whom and in whome all thynges lyue moue be that that good worke whych he hath begonne in you he may performe it vnto your laste endynge thorough our Lorde Iesu Chryst who preserue and kepe your grace now and euer So be it ¶ The argument of the Sermon IN this fyrst Sermō is declared taught the godlye election of a Kyng and a rule of godly lyuynge as touchynge hys owne person Where he proueth oure moost excellent King Edward to be our most lawful king both by natiuitie and cōtrey yea and now appoynted in these our dayes to delyuer vs from the daunger and captiuitie of Egypt and wicked Pharao that is from errour ignorāce the deuelishe antichrist the Pope of Rome The forme of his godly rule also he deuyded here in this sermon in thre partes Fyrst that he shuld not truste to muche vnto his owne strēgth and policy but only to walke ordinatly with God and to make him his lodes man and chief guyde Secondarily that he lyue not lassyuyously and wātonly folowyng venerial affections but to lyue chastly And whan time shal require to leade a pure lyfe vnder the yoke of matrimonye admonishing both his grace and al other Maiestrates to be circūspecte in chosynge a wyfe eyther for them selues or for theyr children hauing this alwaies in minde that she be of a faythfull house godlye broght vp of a pure life Thirdly he admonyshed the kynges grace that he should not desyre gold syluer to muche prouyngs by many argumentes that kynd of vice wyth the other forsaid to be destruction not only vnto the kynges grace but also vnto the whole realme people In these thinges cōsystith the whole summe of this sermon The fyrst sermon Of M. Latimer QVecunque scripta sunt ad nostram doctrinam scripta sunt What soeuer thynges are written a fore tyme are wrytten for our learnynge that we through pacience comforte of scripturs might haue hope In takynge thys parte of scripture moste nobill audience I playe as atrowāt which whē he is at schole wyl chose a lesson wherin he is perfight because he is loth to take payne in