easy lyfe geueth vs occasion to committe all wickednes and so is an instrument of our damnation Nowe therfore whan we say this praier we require god that he wil be our louyng father and giue vs such thinges which may be a furtherance to our 〈◊〉 and take away those thynges which may let vs from the same Now you haue hearde the Lordes praier which is as I told you the abridgement of al other praiers it is the store house of god For 〈◊〉 we shall fynde all thinges necessary both for our soules and bodies Therfore I desire you most hartelye to resorte hither to this storehouse of God seeke here what you lacke and no doute you shall fynde thinges necessary for your wealthe In the gospel of Mathew there be added these wordes 〈◊〉 〈◊〉 est regnum potentia gloria in secula seculorum for thyne is the kingdome the power and the glorye worlde without ende Amen These wordes are added not withoute cause for like as we say in that beginning Our father signifieng that he wil fulfill our requeste so at the ende we conclude saying thine is the power c. signifieng that he is able to help vs in our distresse and to graūt our requests And though these 〈◊〉 great thyngs yet we nede not to dispaire but consider that he is lord ouer heauen and earth that he is able to do for vs that he wil do so 〈◊〉 our father and being lord and king ouer all thinges Therfore let vs often resorte hither and call vpon 〈◊〉 with this prayer in our Christes name for he loueth Christ and all those which are in Christ for so he saith 〈◊〉 est 〈◊〉 〈◊〉 dilectus in quo mihi bene complacitū est This is my welbeloued son in whom I haue pleasure Seing then that god hath pleasure in him he hath pleasure in that praier that he hath made so when we say this praier in his name with a faithful penitent heart it is not possible but be wil heare vs and graunt vs our requests And truly it is the greatest comfort in the world to talke with god to call vpon him in this praier that Christ himself hath taught vs for it taketh away the bitternes of all afflictions Thorow praier we receiue the holy ghost which strēgthneth and comforteth vs at all tymes in all trouble and perill Quia tuam est regnum potentia gloria For thyne is kingdome the power and the glorye The kingdom of god is generall thoroughout al the world Heauen and earth are vnder his dominion As for the other kynges they are kings in dede but to godward they be but deputies but officers he only is the right king vnto him onely must and shal all creatures in heauen and earth obey and 〈◊〉 〈◊〉 his maiestie Therfore haue euer this in your hearts what trouble calamities so euer shall fal vpon you for gods words sake if you be put in prisō or lose your goods euer say in your hear tes Tuum est regnum Lord god thou only art ruler and gouernour thou only 〈◊〉 and will helpe and deliuer vs from al trouble whan it pleaseth 〈◊〉 thou art the king to whō 〈◊〉 things obey For as I said before all thother kings 〈◊〉 〈◊〉 him and thorough him as scripture 〈◊〉 per me reges regnant thorough me kings rule 〈◊〉 say this prayer with good faith and penitent 〈◊〉 is a 〈◊〉 laudis a sacrifice of thankes geuing We were wont to haue 〈◊〉 〈◊〉 the 〈◊〉 of the masse which was the most horrible blasphemy that could be deuised for it was against the dignity of Christ his passiō but this sacrifice of 〈◊〉 euery one may make that calleth with a faithful heart vpon god in the name of Christ. Therfore let vs at al times wtout intermission offer vnto god the sacrifice of thanke 〈◊〉 that is to say let vs at al times cal vpon him glorifye 〈◊〉 〈◊〉 in al our liuings whā we go to 〈◊〉 let vs cal vpō him whan we rise lette vs do like wise Item whan we go to our meate and drinke let vs not go vnto it like swine and beasts but let vs remember god and be thankful vnto him for al his gifts But aboue al things we must see that we haue a 〈◊〉 heart els it is to no purpose for it is written Nō 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 peccatoris god will not be praised of a wicked man Therfore let vs repent from the bottom of our hartes let vs forsake al 〈◊〉 so that we may say this praier to the honor of god and our commodities And as I tolde you before we may say this praier whole or by parts according as we shall see occasion For when we see gods name 〈◊〉 we may say Our father halowed be thy name When we see the deuil rule we may say Our father Thy kingdom come when we see the worlde inclyned to wickednes we may say Our father thy wil be done Item whā we lacke necessary thinges either for our bodies or soules we may say Our father which art in heauen 〈◊〉 vs this days our dayly bread Item whē I feele my sinnes and they trouble me and 〈◊〉 me than I may say Our father which art in heauen forgiue vs our trespasses Finally whan we wil be preserued from all temptations that they shal not haue the victorye ouer vs nor that the deuil shal not deuoure vs we may say Our father which art in heauen leade vs not into temptation but delyuer vs from euill For thine is the kingdom the power and glory for 〈◊〉 and euer world without end Amen ¶ Here endeth the sermons vpon the Lordes 〈◊〉 made by the right reuerend father in god 〈◊〉 ster Doctour 〈◊〉 before the righte vertuous and honorable Lady Katherine Duchesse of 〈◊〉 at 〈◊〉 the yere of our Lord. 1552. Exceptae per me Augustinum Bernerum Heluetium Certayn other Sermons preached by the right reuerende father in God master 〈◊〉 Latymer in Lincolneshyre the yere of our Lord. 1553. Collected and gathered by Augustine Bernherre an Heluetian and albeit not so fully and perfectly gathered as they were vttered yet neuertheles truly to the singuler cōmoditie and profite of the simple 〈◊〉 who with seruent 〈◊〉 and diligent redyng desyre to be better taught and instructed The firste Sermon SImile factum est regnum 〈◊〉 homini regi qui 〈◊〉 nuptias filio suo The kyngdome of heauen is lyke vnto a certaine king which maried his sonne And sent forth his seruauntes to call them that c. This is a gospell that conteineth very much matter And there is an other like vnto this in ye. 14. of 〈◊〉 but they be both one in effect for they 〈◊〉 bothe one thyng And therfore I wyll take them both in hand together because they tende to one purpose Mathew sayth The kyngdome of heauen is lyke vnto a certain kyng
let them alone This was a good mynde in Dauid there be but fewe kynges now that wold do so Now at the length god was moued with pitye and sayde vnto the angell Sufficit contine manum it is though leaue of by and by the plague cessed Where you see how redye the aungels of GOD bee to doe the Lordes commaÌ„vemit After that Dauid was minded to be thankfull vn to god offer a great sacrifice vnto him so remoue that wrath of god And therfore he made sute to one of his subiects for cer tain grouÌ„ds to build an altar vpoÌ„ that same maÌ„ was willing to geue it vnto that king frely But Dauid wold not take it at his handes where kings 〈◊〉 learne that it is not lauful for them to take a way other mennes landes to their owne vse This good kig Dauid wold not take it wheÌ„ it was offred vnto him He did not as Achab that wicked 〈◊〉 which did Naboth wroÌ„gin taking away his vinyard against his wil. An other ensaÌ„ple wherin apereth how diligeÌ„ily that angels do gods coÌ„maÌ„demeÌ„ts Senacherib king of that 〈◊〉 hauiÌ„g a capitam called 〈◊〉 which capitaine after that he had besieged HierusaleÌ„ spake 〈◊〉 words against god that almighty sayeÌ„g to that Iewes Think you that your god is able to help you or to defeÌ„d you froÌ„ my haÌ„d Now Ezechias that good kyng hering such blasphemo ' words to be speke agaist god fel to praier desired god for aide sent for the prophet Esai asked him couÌ„sel Th end was god sent his angels which killed an Clxxx. v. thousaÌ„d of that AssiriaÌ„s in one night that king him self scaÌ„t escaped with great daÌ„ger feare gat him home Here you see what a god our god is whose wil we ought to do Therfore let vs endeuor our selues to do his wil pleasure whan we ar not able to do it as we be not in dede let vs call vnto him for helpe and ayde The other heaueÌ„ is called a corporal heueÌ„ where that son the moone the starrs ar which heaueÌ„ doth gods coÌ„mandemeÌ„t to As it appereth in that bokes of Iosue that kings how that son stode at that coÌ„mandemeÌ„t of god IteÌ„ how that shadow went backward like as Job saith Precepisti soli 〈◊〉 noÌ„ oritur Thou gauest coÌ„ maÌ„dement to that sun it arose not therfore at that coÌ„mandement of god thei kepe their ordinaric course as god hath coÌ„manded them in that first beginning IteÌ„ the raine that snowe come at his coÌ„mandemiÌ„ts in suÌ„ma nothing rebelleth in his estate wherin it was set at that first but Man that man will not be ruled by him all other things be obedieut rain cometh whaÌ„ god wil haue it snow at his time We rede in Achabs time that Elias that pro phete 〈◊〉 that raine for iii. yere vi monthes for to punishe the people wherof folowed a great dearth Afterward at that request of the same Elias god sent raine whiche tempered the groud to bring frutes I think there be some Elias abroade at this time which stoppeth the raine we haue not had rayne a good whyle Therfore lette vs praye to God that we maye do his wil and than we shal haue al things necessary to soule body For what was this Elias obnoxiê° affectibê° a sinfull maÌ„ borne coÌ„cesued in sin yet god seing his confideÌ„ce grauÌ„ted his requests For he was a maÌ„ that feared that lord trusted in him therfore god loued him heard his praier Therfore I say let vs do as he did thaÌ„ god wil heare our praiers but we are flesh ly we are carnal we do caÌ„ nothig perfectly as we ought to do wherfore we haue nede to say with s. Augustine 〈◊〉 〈◊〉 preci pis precipe quod uis Lord do thou with in me what thou coÌ„mauÌ„ dest then coÌ„mauÌ„d what thou wilt For we of our own streÌ„gth power are not able to do his commauÌ„demeÌ„ts but that lack oursa uior wil supply with his fulfillig with his perfectnes he wil take away our imperfectnes Now since we haue spokeÌ„ muche of praier I wil desire you let vs pray together so make an end but you must pray with a penitent heart For god wil not heare that praier that procedeth from an impenitent heart it is abominable in his sight I desire you to say after me Our father c. Amen The. v. sermon vpon the Lordes praier made by maister Hugh Latymer PAneÌ„ nostruÌ„ quotidianuÌ„ da nobis hodie Giue vs this day our daily bread This is a very good praier if a body shold say no more at one time but that for as we see our nede so we shall pray whan we see goddes name to be dishonoured 〈◊〉 and yl 〈◊〉 of then a maÌ„ a saithfull maÌ„ should say Our father which art in heauen halowed be thy name Whan wee see the deuill reigne and all the worlde folowe his kingdeme then we maye saye Our father vvhiche art in heauen thy kingdome come Whan we see that the worlde foloweth her owne desyres and lustes and not goddes wyll and his commaundementes and it greeueth vs to see thys we 〈◊〉 sorye for it we shall make oure 〈◊〉 vnto god for it 〈◊〉 Oure father whiche art in heauen Fiat voluntas 〈◊〉 Thy 〈◊〉 be done when we lacke necessaries for the maintenance of this lyfe euery thing is dere then we may say Our father which art in heauen giue vs this day our dayly bread Therfore as we see cause so we should pray And it is better to say one of these short prayers with a good faythe then the whole psalter without fayth By this nowe that I haue sayde you maye perceiue that the common opinion and estimation whiche the people haue had of this prayer the lordes praier I saye is farre from that that it is in deede For it was 〈◊〉 for nothing for whaÌ„ we bee disposed to despise a man and call him an ignoraunte foole we say he can not say his 〈◊〉 noster and so we made it a lighte matter as though euery man knew it But I tell you it is a great matter it conteineth waightie thynges if it be wayed to the very bottome as a learned man coulde doe but as for me that that I haue learned out of the holy scripture and learned mens bookes which expounde the same I wyll she we vnto you but I entende to be short I haue bene very long before in the other petitions which some thyng expounde those that folow therfore I will not tarye so long in them as I haue done in the other Geue vs this day our dayly bread Euery woorde is to be considered for they haue their importance This word bread signifieth all maner of sustinance for the preseruation of this life all thinges whereby man shoulde lyue are contayned in this word Breade
wylt saye geue geue I haue wife and children and greate charge well I shall tell thee it minisheth not thy stocke one farthinge at the yeares ende Harken what God saythe Si audieritis verba mea If you will heare my woordes sayth God and kepe that I commaunde thee I wyll blesse thee and Si non audieritis If ye wyl not hear my woordes and do my commaundements thou shalt be cursed c. What is blessing not wagginge of the syngers as oure byshoppes were wonte but it is I wyl fauoure thee and encrease thy goodes thy corne thy cattel thy Oxe thy shepe and in al thy busynesse thou shalte prosper and goo forward And what is the cursse but to be oute of Goddes fauoure I wyll empouerishe thee thy corne thy cattle thy Oxe thy shepe shal not prosper what thou takest in hand it shall not goo forwarde Thys was not taughte in tymes past men had pilgrimages Images Masses Trentals c. but I woulde haue you muse of these two poynts cursed if thou hear not Gods word commaunding thee to pay thy duty to the kinge and blessed if thou heare it and kepe it I woulde haue you to muse of these two thinges That it shall not minish thy stocke Shew me one man in all England that is the porer for paying the king his duty for being a true dealing man a good almes man c. Many haue come to pouerty by dising carding riot whore dome and such like But neuer no man by truthe mercye almes right dealing with the king In the cardinals time mē wer put to their othes to swear what they wer worth It was a fore thing and a thing I wold wish not to be folowed O Lorde what periurye was in Englande by that swearinge I thincke this realme fareth the worsse yet for that periury For doutlesse many one willingly and wittingly forsware them selues at that time It is a dear time thou wilt say and men haue much a do to liue therfore it is a good pollicy to set my self much lesse then I am well that is thy worldly pollicye and with it thou runnest into the curse of God for breaking his worde and commaundement Geue to Ceasar that which is due to Ceasar I wyl tel thee a good pollicy to kepe thy stocke and to maintain thine estate not a pollicy of the world but of Gods word and it is this Quaerite primum regnum dei institiam eius baec omnia a diicienturvobis seke fyrst the kingdome of God the rightuousnesse of it and al these thinges shal be plenteously geuē to you Dost thou not beleue this to be true is Christ an holowe man an vntrue man a dissembler The Pharises make him a true man and we make him a false harlot He is a true man and his wordes and promise are true Nay we be false holow harted and therfore iustly pu nished For if we would credite his wordes it shuld without dout be geuen vs a boundantly vpon heapes yea more then we could desyre When we pray for thinges vnto almyghty God what aske we do we aske forth with at that first chop our necessaries Nay Christ taught vs fyrst to pray Our father which art in heauen halowed by thy name thy kingdom come thy wyll be don in earth as it is in heauen c. Fyrst we praye these peticions for fayth hope and charity that Gods honour may in al thinges be set out among vs and then we praye after for bodely thinges But we now leaue these peticions and wold be in panem nostrum at the first dash wee would haue our day ly bread at the fyrst chop so we haue that we force litle of the other We wyl not say in wordes that wee thinke God false but in dedes we playnly affirme it for wee trust hym 〈◊〉 neyther beleue his promise when he byddeth vs 〈◊〉 geue I wyl blesse ye I wyl make good my woord Nay nay we wyl scrape and scraule and catch and pul to vs al that we may get Alii diuidunt sua ditiores fiunt alii rapiunt non suae et semper in egestate sunt Some men saith Salamon deuides their owne goods they pay the kyng his duty euery man his own giue almes yet are more richer they haue inough and enough Other rob other men cratch and scrape al that they may come by neuer content neuer inough heape to heape yet ar they al way beggars Qui 〈◊〉 impignabitur he that blesseth shal bee fat and wealthy He that blesseth not wyth waggyng hys fingers but helping the poore people he shall be blessed and euer haue inough god wyll blesse hym God wyl encrease him And in dede so 〈◊〉 men to consider their giftes and goods to be geuen vtillorum copia aliorum succurrat inopie That their aboundaunce might succour the necessity pouerty and mysery of theyr pore neyghbours and not to wast it consume it in ryot and excesse but in dedes of mercy in dedes of charity and pity vpon the poore Qui miseretur pauperis feneratur domino He that hath mercy vpō the poore he lendeth vpon vsury vnto the Lord. Thys is a good vsury to make God thy debter Many lendeth vpon worldly vsery which surely is a very wicked thing and God forbyddeth it But this vsury God commaundeth and promyseth to supply the lacke of it in thy cofers He wyl be debter he wyl be pay 〈◊〉 Thou shalt not find thy stok deminished at that yeares end by keeping Gods commaundement but rather blessed encreased Gyue therfore vnto the king that is due vnto the king Et que sunt dei deo and giue to God that which is Gods What is Gods That I giue at Gods bidding The tythes oblacions first borne of beastes and sacrifice cattel which all God appointed vnto the Jewes to the mayntenaūce of theyr church ministers of the clergy poore widowes fatherles children mayntenance of poore scholers This was the cause that God assigned the Iewes to paye theyr tythes and vntyl the comming of Christ they were due by Gods law and might by the lawe geuen to Moyses be claymed But now that law is at an end neither can they be claymed any more by that law Notwithstanding now in the tyme of the new Testament the Princes be bound to prouide a sufficient liuing for the ministers as Saint Paule sayth Qui 〈◊〉 predicant de 〈◊〉 uiuant They that preach the Gospell this is the ministery of saluation preaching of the Gospel and vnto such ministers ye be bound to geue a sufficient lyuing Comunicate Catechizanti in omnibus bonis giue parte to hym that teacheth you in al good thinges geue hym part of al your goods se he haue sufficient lyuing But who shal appoynt hym a sufficient liuing hym selfe nay who then you nay nother The King must apoynt hym sufficiently to lyue vpon For I think verely there are a great
so long he continued kneeling that he was not able for to rise without helpe amongst other thinges these were thre principal matters he prayed for The first that as god had appoynted him to be a precher and professor of his word so also he would 〈◊〉 him grace to stand vnto his doctrine vntil his death Thother thing the which most instantly with great vi olēce of gods sprite he desired was that god of his mercy wold restore the gospell of his sonne Christ vnto thys realm of England once again and these wordes once agayn once agayn he did so inculcate and beat into the cares of the Lord god as though he had sene god before him spake vnto him face to face The thirde principall matter wherewith in his prayers he was 〈◊〉 was to praye for the preseruation of the quenes maiesty that now is whome in his prayer accustomablye he was wont to name and euen with teares desired god to make her a comfort to this comfortles realm of England These wer the matters he prayed for so earnestly But were these things desired in vayne Did god despise the prayers of this his faythfull souldier No assuredly for the lord did most graciously graunt all these his requests First concerning profession euen in the most extremity the Lord 〈◊〉 assisted him For whē he stode at the stake without Bocardo gare at Oxford the tormen 〈◊〉 about to set the fire vpon him and that most reuerēd father D. Rid ley he lifted vp his eyes towardes heuen with a most amiable and 〈◊〉 〈◊〉 saying these words Fidelis est Deus qui non 〈◊〉 nos tentari supra id quod possumus God is faythful which doth not suffer vs to be tempted aboue our strength and so afterwarde by and by shed his bloud in the cause of christ the which bloud ranne out of his hart in suche aboundaunce that all those that wer presente beyng godly dyd maruell to see the most part of the bloud in his body so to be gathered to his hart and with suche violence to gushe out his body being opened by the force of the fyre By the which thinge God most gratiously graunted his request the which was to shede his harts bloud in the defence of the Gospell How mercifully the Lorde heard his second request in restoring his gospel once again to this realm these present dais can beare recorde But alasse what shal England say for her defēce how shal she auoyd the terrible plages of God for the horrible and deuelish vnthanckfulnes for that treasure The Lorde be mercifull vnto vs. Now concernyng his third request it was also most effectuously graunted to the grent prayse of God the furtheraunce of his Gospel and to the vnspeakenble comfort of this realme For when matters were euen desperate and the enemies mightely florished and triumphed Gods worde banished 〈◊〉 〈◊〉 sodenly the Lorde called to remembran̄ce his mercy and made an end of all these miseries and appoynted her for whom that same gray headed father Latimer so earnestly prayed in hys 〈◊〉 as the true naturall ruler owner of this imperial 〈◊〉 to shew her 〈◊〉 and by the brightnes of Gods worde to confounde the darke 〈◊〉 and 〈◊〉 kingdome of Antichrist and to restore the tem ple of God agayne the whiche thyng not this faithfull prophet only but al the rest whom God made worthy to be his wytnesses did most earnestly requyre and desyre in their faythfull prayers The selfe same God graunt vnto euery faythfull Christiar his spirit that they may be diligēt and watchfull in prayers for her by whom God hath bestowed such vnspeakcable giftes vpon vs that the same God will assyste her with hys grace and holy spirite to procede faythfullye in the building of his house and in plucking downe of all kyndes of synne and 〈◊〉 〈◊〉 Idolatrpe al the monuments of the same to the glory of hys name and her cuerlasting and endles comfort To the whych faythful prayers that all they whiche feare God may be the 〈◊〉 〈◊〉 I haue 〈◊〉 forth these sermons made by this holy man of God and dedicated them to your grace partly because they were preached 〈◊〉 your 〈◊〉 house at Grimsthorp by this reuerend father and faythfull 〈◊〉 of god whom you did norish and whose doctrine you did most 〈◊〉 embrace to the prayse of god vnspeakable 〈◊〉 of al godly harts the 〈◊〉 did 〈◊〉 great admiration maruell at the 〈◊〉 gifts of god 〈◊〉 vpō youe grace in geuing vnto you such a 〈◊〉 spirit by whose power vertue you were able to ouercome the world to forsake your 〈◊〉 〈◊〉 and goodes your worldly 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 highe estate and estimation with the whiche you 〈◊〉 adorned and to become an 〈◊〉 for Christe his gospels sake to 〈◊〉 rather to 〈◊〉 〈◊〉 with the people of god then to 〈◊〉 the 〈◊〉 of the worlde with a wicked 〈◊〉 〈◊〉 the 〈◊〉 of 〈◊〉 greater 〈◊〉 then the treasures of Englande where 〈◊〉 the 〈◊〉 are farre otherwyse 〈◊〉 for they haue theyr pleasures amongst the portes of 〈◊〉 they eate and 〈◊〉 and make 〈◊〉 not passing what become of 〈◊〉 or his 〈◊〉 they bee 〈◊〉 dronken with the swete delicates of thys miserable 〈◊〉 that they wyl not tast of that buter morsels which the lord hath appoynted and prepared for his chosen children and especyall frendes Of the whiche he did make you most gratiouslye to taste geuyg vnto youre grace his spirit that you were able in all the tormoyles and greuaunces the whiche you did receaue not only at the handes of those whiche were your professed enemyes but also at the handes of them whych pretended 〈◊〉 and good will but secretly wrought sorow and myschyef to be quyet and 〈◊〉 and in the end broughte youre grace home againe into your natiue countrey no doubt to no other end but that you shoulde be a comfort vnto the comfortles and an instrumente by the whiche hys holy name should be praysed and his gospell propagated and spredde abrode to the glory of hys holy name and your eternall comfort in Christ Iesus vnto whose mercifull hands I commit your grace with all youres eternally Amen From Southam the second of October Certaine sermons made by the right reueren de father in God maister doctor Latymer before the right vertuous and honorable lady Katherine duchesse of Suffolke in the ycre of our Lord. 1552. OVR FATHER vvhich art in heauen I haue entred of late in the wase of preachyng and spoken many thynges of prayer and rather of praier than of any other thing For I thinke there is nothing more necessarie to be spoken of nor more abused than praier was by the craft and suttletie of the deuill for many thynges were taken for prayer whan they were nothyng lesse Therefore at this same 〈◊〉 also I haue thoughte it good to entreate of prayer to thintent that it might bee knowen what a precious thyng ryghte prayer is I tolde
vs grace to liue vprightlye And so consider euerye worde for it is better one woorde spoken with good affection then an hundred withoute it Yet I doe not say this to lette you from saying the whole Pater noster but I say one worde well sayd is better then a great many els Kede thoroughout all the Scripture and ye shall synde that all faithfull men haue made but shorte prayers Abraham Isaac Iacob Dauid Ezechias our sauieur himself in the garden sayth Pater si possibile est trāseat à me calix iste Father if it be possible let this cuppe passe from me Thys was but a shorte prayer So likewise satnet Stephen sayth Pater ignosce iilis quia 〈◊〉 quid faciunt The publicane praying in the temple made but a shorte prayer saying propitius esto mihi peccatori Lord be mercifull vnto me a synner So the theefe hanging vpon the crosse sayeth Domine memento mei cum veneris in regnum tuum Lord remem ber me whan thou commest in thy kingdome here was not much bablyng But I speake not this to dissuade you from longe prayer whan the spirite and the affections doe serue for our sauiour himselfe spente a whole nighte in prayer Sanctificetur Halowed be thy name that is to saye lorde remoue awaye thy dishonor remoue away sin moue thē the be in authoritye to do their dueties moue the man and wife to liue rightly moue seruantes to do well And so it should be a great griefe vnto vs whan we shoulde see any body dishonor the name of God in so muche that we should crye out our Father Halowed be thy name This one thing beare away with you aboue all others cousyder that when we wil come to god and talke with him we muste be penitent synners we must abhorre synne purpose to leaue them and to lyue vprightly whiche graunte vs god the Father Sonne and holy ghoste Amen The third Sermon vpon the Lordes prayer made by M. Latymer ADueriat regnum tuum Thy kingdom come This is the seconde petition of the lordes praier I truste you haue not forgotten your 2. lessons before rehearsed vnto you Fyrste the beginning of the lordes prayer what a treasure of doctrine is contayned in euerye worde Our what it signifieth Father what it meaneth and than this additiō vvhich art in heauen How many thin ges is to be noted by euery one of those wordes and I trust also you haue remembred the contentes of the first petition Sanctificetur nomen 〈◊〉 Halowed bee thy name Here I tolde you wherein standeth the holines of his name what it meaneth namely we requyre that his name may be sanctified in vs that is to say we requyre that all oure conuersati on s maye be to the honour of God which foloweth whan we indeuour our selues to doe his pleasure whan we heare hys worde with great diligence and earnest reuerence and so walke in the workes of our vocation euery man whereunto God hath appointed him And because the worde of God is the instrumente and fountayne of all good thinges we praye to god for the continuance of his worde that he wyll sende godly and well learned men amongest vs which may be able to declare vs his will and pleasure So that we may glorifye hym in the honour of our visitation when god shal visite vs and rewarde euery one according vnto his desert One thing we must well consider and not forget it namelye that our sauiour teacheth vs to praye and desire of God that his name may bee halowed Where he paynteth vs in our owne colour and would haue vs to confesse oure owne 〈◊〉 that we be not hable to doe any thyng accordyng to gods will excepte we receiue it first at his handes Therfore he teacheth vs to praye that god will make vs able to do all thinges according to his will and pleasure Adueniat regnum tuum This is our request Thy 〈◊〉 come thou father we beseche let thy kingdom come to vs. Here we praye that the kingdom of god come not to one onely but to vs al. So that when I say this praier I require god that he wil let his kingdom come to you as well as to me Again when you pray you pray as well for me as for your owne selues Let thy kingdome come You muste vnderstande that to speake properly these wordes are not to bee vnderstande of godnes inferiour kyngdome of his earthlye kyngdome as though it did hange vpon our petitions so that he could not bee Lorde and ruler ouer the earthe excepte we praye for hym No we praye not for his inferiour kingdom to come for it is come alreadye he ruleth and gouerneth all thinges He is called in scripture Rex regum The king aboue al kin ges Dominus dominantium the lord aboue al lordes therfore be reuleth and gouerneth all thinges according to his will and pleasure as scripture saith Voluntati eius quis resi stet who will withstand his will So our saulor reporteth saieng Pater meus operatur vsque mo do My Father worketh hitherto I worke also what wor keth he he worketh the workes of gouernaunce For at the first beginning he did create all thinges But he lefte them not so He assisteth them he ruleth thē accordyng to his wil. Therfore our sauior doth not teach vs to pray for his world ly kingdome to come For he ruleth alreadye as lord kyng yea and all the kynges and rulers rule by him by his permission as Scripture witnesseth per me Reges regnant Thorough me that is by my permission kynges do reigne I would wishe of god that all kynges and potentates in the world would consider this well and so endeuor themselues to vse their power to the honor and glory of god and not to presume in their strength For this is a good monition for them when god saith per me reges regnant Thorough me kynges do reigne yet they bee so vnder gods rule that they canne thynke nothing nor do any thing withoute Goddes permission For it is written Cor regis in manu domini quo vult vertit illud The heart of the king is in the hand of the lord and he turneth the same whether soeuer it pleaseth him This is good to be considered and specially subiectes shoulde marke this texte well whan the rulers bee harde and oppresse the people thinke euer Cor 〈◊〉 in manu domini The kynges hearte is in the gouernaunce of GOD. Yet whan thou art ledde to prison consyder that the gouernoures hearte is in the hande of the Lorde Ther fore yelde obedience make thy mone vnto GOD and he wyll helpe and canne helpe Surelye I thynke there bee no place in scripture more pleasaunte than thys The heart of the kynge is in the hande of GOD. For it maketh vs sure that no man canne hurte vs wythoute the permission of
god our heauenly father For all those greate rulers that haue bene from the beginning of the worlde till now haue bene set vp by the appointmente of god and he pulled them doune when it pleased him There haue bene principallye foure monarchies in the world the first were the Babilonians which had great and many nations vnderneth them which was gods ordinance and pleasure for he suffred them so to do After those came the Persians which were greate rulers and mightye kynges as it appeareth by stories written of learned men at that tyme. Then came the Gréekes and toke the dominion from the Persians and ruled themselues for a whyle tyll they were plucked doune At the laste came the Romaines with their empire which shal be the last and therfore it is a token that the ende of the world is not farre of But wherfore were those mighty potentates plucked doune mary for wickednes sake The Ba bilonians Persians and Grecians and a good parte of the Romaines were caste doune for wickednesse sake what were their doinges they would not execute instice the magistrates were wicked lofty and high mynded The subiectes taking ensample of their magistrates were wicked too and so worthy to be punished together Therfore the wysedome of god sayeth Vidi sub sole in loco iuditii impietatē in loco iustitiae iniquitatē in the place where poore men ought to be herd there I haue sene impiety I haue sene 〈◊〉 〈◊〉 this I haue sene Yea in the place of iustice there I haue sene bearing and bolstryng So for these causes sake these great emperours wer destroied so shal we if we folow their wicked ensamples Esay that heartye Prophet confirmeth the same saying 〈◊〉 vt facerēt 〈◊〉 ecce iniquitas expectaui vt facerent institiam ecce clam of I loked that they shoulde execute iustice defende the good and punish the yll but there was nothing but crying This is a greate matter Clamor populi the crye of the people whan subiectes be oppressed so that they crye vnto god for deliuerance truely god will heare them he will helpe and deliuer them But it is to be pitied that the deuill beareth so muche rule and so muche preuaileth bothe in maiestrates and subiectes in so muche that 〈◊〉 beareth almoste all the rule not that he ought to do so For God he is the laufull 〈◊〉 of the worlde vnto hym we owe obedience but the deuyll is an vsurper he 〈◊〉 to his 〈◊〉 by crafte and subtiltie and so maketh hymselfe the great ruler ouer the worlde Nowe he beeynge the greate ruler woulde haue all the other rulers to goe after hym and folowe his ensaumple whyche 〈◊〉 happeneth so For you knowe there is a common sayeng Similis simili gauder Lyke to lyke therfore he vseth all homely trickes to make all rulers to goe after hym yea he intendeth to inueigle euen very kynges and to make theim negligent in their busynesse and office Therefore suche kynges and potentates were pulled down because they folowed the instructions of the deuyll But oure Sauiour speaketh not of suche worldley kyngdomes whan he teacheth vs to saye Thy kyngdome come For these worldly kyngdomes bryng vs not to perfect felicitie they be full of all maner of calamities and myseries deathe perditions and distructions Therefore the kingdom that he speaketh of is a spirituall kyngdome a kingdom where God only beareth the rule not the deuil This king dome is spoken of euery where in Scripture and was reueled long agoe and dayly God hathe his preachers which bryng vs to knowledge of this kyngdom Nowe we pray here that that kyngdome of God may bee increased for it is Gods felowshyppe they are Goddes subiectes that dwelle in that kyngdome whiche kyngedome doothe consyste in rightuousnesse and iustice and it 〈◊〉 from all calamities and miseries from death and all perill And in this petition we pray that God wyll sende vnto vs his spirite whiche is the leader vnto this kyngdome al those which lacke this spirite shall neuer come to god For 〈◊〉 Paule saythe Qui 〈◊〉 〈◊〉 non habet non est 〈◊〉 Who so euer hath not the 〈◊〉 of Christ he pertayneth 〈◊〉 vnto hym 〈◊〉 oure Sauyoure sayth Regnum dei intia nos 〈◊〉 The kyngdome of God is within you signifieng that those whiche haue the spirite of God shal be sure of that kingdome yea it beginneth here in this worlde with them that be faithfull The instrument wherwith we be called to this kyngdome is the office of preachyng God calleth vs daily by preachers to come to this kyngdome to forsake the kyngdome of the deuyll to leaue all wyckednesse For customable synners those that be not content to leaue sinne they pertaine not to that kyngdome they are vnder the dominion of the deuyll he ruleth them lyke as our sauiour sayth to the Iewes Vos ex patre diabolo estis The deuil is your father Item quifacit peccatum ex diabolo est he that dooth sinne is of the deuill Therfore by this petition we pray that we may be deliuered from all sinne and wickednes from the deuill and his power We desire God that we may be his subiectes which is a verie godlie and nedefull prayer Further by this petition we be put in remembrance what we bee namely captiues of the deuyll his prysoners and bondmenne and not able to come at 〈◊〉 thorough oure owne power therefore we desyre Gods healpe and ayde as Christe hath taughte vs to calle hym Father he knewe his affection therefore he commaundeth vs to call hym Father and to desire his healpe to be 〈◊〉 out of the kyngdom of the deuyll Happye are those whiche are 〈◊〉 this kyngdome for they shall lacke nothynge and this kyngdome commeth to vs by preachyng by hearyng of Goddes word Therfore those that fynde scholers to schole they are helpers and furtherers toward this kyngdome and truly it is nedefull that there be made some prouision for them For excepte schooles and 〈◊〉 be maynteined we shall haue no preachers when we haue no preachers whan we haue none which shewe vnto vs Gods woorde howe shall we come to that blessed kyngdome whiche we desire What 〈◊〉 it whan you haue gotten many hundred pounds for your children and lacke goddes woorde Therefore I saye this office must nedes be mainteined for it is a necessarie office which furthereth to this kyngdome of which our sauiour speaketh in the gospel to the Iewes saying Instat regnum 〈◊〉 The kingdome of God is come nere Likewise he sayeth to one Sequere me annuncia verbum Dei Folow me and preache the kingdom of god So ought all preachers to do they ought to allure euery man to come to this kyngdome that this kyngdom may be replenished For the more that be conuerted the more is the kyngdom of god Agayne those that be wicked
desire of God that he will helpe vs to this perfecte kingdome that he will deliuer vs out of this troublous worlde and geue vs euerlasting rest I feare there be a great Humbre in England which if thei knew what they ment in speaking these wordes Thy kingdome come they wold neuer say them For they ar so geuen to the world and so set their mynde vpon it that they could be content that there should neuer be any ende of it Such worldlings whan they say these words Thy kyngdom com they praye against them selues For they desyre god to take them out of this world spedily yet they haue all their delite in it Therfore suche worldlyngs whan they say Thy kyngdome come either they mocke GOD or 〈◊〉 they vnderstande not the meanyng of these woordes But we oughte not to 〈◊〉 with GOD we shold not mocke hym he will not be despised Quicquid petimus ardenter petamus tanquam cupientes 〈◊〉 Lette vs praye hartily vnto him desirous to haue the thing wherfore we pray But the customable impenitent synner can not 〈◊〉 from the bottome of his heart this praier For he would haue no ende of this worldly lyfe he would haue his heauen here Such felowes are not mete to say Thy kyngdom come for when they do they pray against them selues Therfore none can say this petition but suche as be a 〈◊〉 of this worlde Such faithfull folke woulde haue hym to comme spedily and make an ende of their miseries It is with the Christians lyke as it is in a realme where there is a confusion and no good order those whyche are good woulde fayne haue a parliament For than they thynke it shal be better with them they trust all thynges shall be well amended Sommetimes the councelles be good but the constitutions lyke not the wicked and so they begyn to cry out as fast as they dyd before Sometimes the councels be naught than the good people crieth out and so they bee neuer at reste But there is 〈◊〉 parliament that will remedy all the matters be they neuer so 〈◊〉 or heauie it wil dispatch them cleane And this parliament will be sufficient for all realmes of the wholle worlde which is the laste day Where our sauior hymselfe will beare the rule there shall be nothing doone amisse I warrant you but euery one as he hath deserued so he shal haue The wicked shall haue helle the good shall possesse heauen Nowe this is the thing that we pray for whan we say Thy kyngdome come And truly the faithfull 〈◊〉 sinners doo desyre that parliament euen from the botome of theyr heartes For they know that therin reformations of all thynges shall be had they knowe that it shall be well with theym in that daye And therefore they saye from the bottome of their heartes Thy kyngdom come They know that there shall be a great difference betweene that parliament that Christ shall keepe and the parliamentes of this worlde For in this worlde this is the common rule Quo sceleratior eo fortunatior the more wicked the better luck Whiche is a wonderfull thynge to consyder howe it commeth to passe that for the most part wicked bodies haue the best lucke they are in wealth and health in so muche that a man maye muche meruayle at it as Esdras Dauid and other doo specially considering that God curseth 〈◊〉 in his lawes and threatneth them that they shall haue none of his benefites Sinon audieris vocem Domini maledictus in agro If thou wylte not heare the voyce of the Lorde thy GOD thou shalte be cursed in the fielde c. These bee the wordes of God whyche he speaketh agaynst the wycked and it must nedes be so but yet we see by experience dayely the contrary Wherfore dooth God suffre the wicked to subuerte his ordre the order is that those whiche dooe welle shall receaue good thynges at goddes hande they shall be blessed and all thynges shall goe welle with them Nowe howe chaunceth it that we see dayly the wycked to be blessed of God to haue and possesse his benefites and the good to bee cursed whyche is a wonderfull thyng GOD the almyghtie whyche is moste 〈◊〉 yea the truthe it selfe doothe it not without a cause One cause is that it is his pleasure to shewe his benefites as welle vnto the wyeked as to the good For he letteth theim haue theyr pasty ne here as it is 〈◊〉 Solem 〈◊〉 〈◊〉 sinit super iustos iniustos He letteth his 〈◊〉 shyne as well ouer the wycked as ouer the good And I telle you this is for the exercyse of those whyche serue GOD with godlye lyuyng they are promysed that it shall go wel with them and yet haue they all the yll This maketh 〈◊〉 to thinke that there is an other worlde wherein they 〈◊〉 be rewarded And so geueth them 〈◊〉 to 〈◊〉 and 〈◊〉 for the other worlde where as otherwyse they woulde forgette GOD if they shoulde haue all thynges accordyng to their heartes desyre as the wycked haue whyche in verye deede doo forgette God theyr mynde 〈◊〉 so occupyed with other 〈◊〉 that they can haue no leysure 〈◊〉 inquire for God or his kyngdome Agayne he 〈◊〉 them to turne his 〈◊〉 to the intente that they may be broughte to 〈◊〉 〈◊〉 when they see his great goodnesse 〈◊〉 vnto them in that not 〈◊〉 all 〈◊〉 wyckednesse he 〈◊〉 〈◊〉 to enioy the good thynges of the 〈◊〉 And so by his 〈◊〉 he wold 〈◊〉 them occasion to leaue 〈◊〉 and 〈◊〉 As S. Paul saith 〈◊〉 〈◊〉 read poenitentiā adducit The goodnes of god allureth 〈◊〉 to amendment of our lyfe but whan they will not amende then 〈◊〉 sibi ipsis 〈◊〉 in 〈◊〉 irae they heape vp to 〈◊〉 the wrath of god in the day of wrath Now you haue hearde the causes wherfore god suffereth the wicked to 〈◊〉 his gyftes But I would wyll and desire you moste heartely for goddes sake to consyder that the iudgement of GOD at the latter daye shal bee ryghte accordyng vnto iustice It wyll then appeare who hathe bene good or badde And thys is the onelye comeforte of all 〈◊〉 people that they know that they shal be deliuered from all theyr troubles and vexations Lette vs therefore haue a besyre that this daye maye come quicklye lette vs hasten GOD forwarde Lette vs crye vnto hym daye and nyght Adueniat regnum tuum moste 〈◊〉 father thy kyngdome come Saincte Paule sayeth Non veniat dum nisi veniat defectio The Lorde wyll not come tyll the swaruyng from faythe commeth whyche thyng is alreadye done and past Antichrist is knowē thoroughout al the world Wherfore the daye is not farre of Lette vs beware for it wyll one daye fall vppon oure heades Saincte Peter sayeth Finis omnium appropinquant The ende of all thinges draweth very nere Yfs. Peter sayd so at his tyme how muche more shall we
that we shall dye and that we haue but a shorte tyme to lyue here in this worlde And as we dye so we shall rise agayne If we dye in the state of damnation we shall rise in that same 〈◊〉 againe yf we dye in the state of saluation we shal rise agayne in that same estate and come to euerlastyng 〈◊〉 bothe soule and bodie For if we dye now in the 〈◊〉 of saluation then at that last generalday of iudgement we shal heare this ioyful sentence procedinge out of the mouth of our sauiour Christ when he wil saye Venite 〈◊〉 dicti patris 〈◊〉 〈◊〉 〈◊〉 paratum 〈◊〉 ab exordio mundi Come ye blessed of my father possesse that kyngdome whiche is prepared for you from the the beginnyng of the worlde And thoughe we haue muche misery here in thys worlde thoughe it goeth harde with vs though we muste 〈◊〉 in the brydell yet for al that we must be contence for 〈◊〉 shal be sure of our deliuerance we shalts sure that our saluation is not farre of And no dout they that 〈◊〉 〈◊〉 wyth synne stryue and fight with it they shall haue the assistaunce of god he will helpe them he wyll not forsake them 〈◊〉 wyll strengthen them so that they shal be able to liue vp rightlye and thoughe they shall not be able to fulfyll the lawes of god to the vttermost yet for al that god will take theyr doings in good parte for Christes his sonnes sake in whose name all faythefull people dothe their good workes and so for 〈◊〉 sake they be acceptable vnto god and in the ende they shal be deliuered out of all miseries and trou bles and come to the blisse of euerlasting ioy and felicity I pray god that we may be of the nūber of those which shall here this 〈◊〉 most comfortable voice of Christ our sauior when he wil say Venite benedicti patris 〈◊〉 ye blessed of my father possesse the kingdom which is 〈◊〉 for you 〈◊〉 fore that foūdatiō of the world was layed There be a great nūber 〈◊〉 that christian people which in that lords 〈◊〉 whē they pray thy kingdom come pray that this day may come but yet for all that they are drowned in the world they saye the woordes with theyr lyppes but they cannot tell what is the meanyng of it they speake it onely with theyr tongue which saying in dede is to no purpose But that man or woman that saieth these woordes thy kingdome come wyth a faythfull heart no doute he desyreth in very dede that God wyll comme to iudgement and amend all thynges in this world to pul doune Satan that old serpent vnder our fete But there be a great number of vs which be not 〈◊〉 Some haue liued in this worlde 50. yeres som 60. yet for al that they be nothyng prepared towardes his commyng they thinke euer he wil not come yet but I tell you that though his generall cōmyng be not yet yet for al that be wyll come one day and take vs out of this worlde and no doute as he fyndeth vs so we shall haue yf he 〈◊〉 vs redy and in the state of saluation no doute we shal be 〈◊〉 for euer worlde without ende Agayn yf he 〈◊〉 vs in the state of damnation we shal be damned world without ende there is no 〈◊〉 after we be ones past this world no 〈◊〉 wil help than nor nothing that man is able to do for vs. Therfore it is 〈◊〉 for euery one of vs to take 〈◊〉 betymes let vs not 〈◊〉 to long with our amendement least peraducnture we shall com to short for no dout we 〈◊〉 rewarded accordyng vnto our desertes But there be some and hath bene a greate number of vs which haue trusted in masses and pilgrimages in setting vp 〈◊〉 and such like 〈◊〉 but I tel you al this geare wil not help it is to no purpose for if al that masses which 〈◊〉 said in all 〈◊〉 sence the masse beganne if all these masses I say were bestowed vpon one man to bryng hym out of the state of damnation it were all to no purpose and to no effect Therfore let vs not put our hope trust in suche 〈◊〉 for if we do no doute we shall deceiue our selues Again ther be som people which differre delay their amēdmentes of lyfe 〈◊〉 such tyme as they shall dye thenne they take in hande to leaue sin when they are not able to do any more They wil take their pleiures as long as 〈◊〉 be able to haue 〈◊〉 they thinke it be tyme enough to repente at the laste houre when they shall depart and forsake this worlde Suche people dothe very naughtely and no doute they be in a daunger ous estate for they are not sure whether they shall haue at that same laste tyme gracc or not to repente and 〈◊〉 〈◊〉 for theyr synnes Peraduenture their heartes shal be so hardened in synne and 〈◊〉 that they shall not be able to repent or be sorye for theyr fauites Therefore the beste and surest 〈◊〉 is to repent betymes whyle we haue tyme and to be sory for our wyckednes and to take an earnest mynd and purpose to leaue synne when we do so then no doute we shal bee taken vp with Christe and dwell with him in heauen euerlastingly in great honor and glory where we shal haue such ioy which no tonge cā expresse no eies hath 〈◊〉 nor eares hath heard that inestimable felicities 〈◊〉 which god hath laid vp for his faithful And lyke as our pleasure ioy shal be inestimable if we repēt betymes leue sins so like wise the 〈◊〉 of thē that wil not leaue sin but euer go forward in 〈◊〉 shal be inestimable 〈◊〉 ble to their pain shal be 〈◊〉 yet thei shal beare thē Therfore let euery man take hede how he spēdeth his tune how he taketh his plesure in this world sor 〈◊〉 as that general gret day shal be vncertai so also our particuler day wher we shal depart this world shal be 〈◊〉 peraduēture some of vs shal die to 〈◊〉 or that next day therfore it shal be meete 〈◊〉 for vs to make ready leste we be taken sodeinly vnwares And then shall they see the sonne of man come in a cloude with power and great glory Saincte Paule to the Thessalonians setteth out the commyng of Christe and our resurrection but he speaketh in the same place onely of the rysynge of the good and 〈◊〉 that shall bee saued But the holye Scripture in other places wytnesseth that the wycked shall ryse to and shall receyue their sentence of Christ and so go to hell where they shal be punished world without ende Now S. Paules wordes be these This saye we vnto you in the word of the Lord that we which shal liue and shall remayn in the comyng of the lord shal not come be fore them which slepe For the
day when it shall not be a monye matter but a soule matter for at that day it will appeare most manifestlye who they are that shall enioy euerlastyng lyfe and who shal be 〈◊〉 into hel Now as long as we be in this worlde we haue all one 〈◊〉 we go all to the lordes supper we beare al the names of christians but then itwyll appeare who are the right christians and again who are the Hypocrites or dissemblers Wel I pray god graunte vs such hearts that we may looke diligently about vs make redye against his feareful ioyful commyng fearefull to them that delyte in syn wickednes and wil not leaue them 〈◊〉 vnto them that repent forsake their sinnes and beleue in him which no dout wyll come in great honor glory wil make al his faithfull like vnto him and will say vnto them that bee chosen to euerlasting life Venite benedicti 〈◊〉 mei Come ye blessed of my father possesse that 〈◊〉 which is prepared for you 〈◊〉 that beginning of the world Again to that wicked 〈◊〉 〈◊〉 not liue according vnto his wil pleasure but folow their own appetites he wil say Ite maledicti in ignem aeternum Go ye cursed in to euerlasting 〈◊〉 O what a horrible thing will this be to depart frō him which is the fountain of al goodnes mercy wtout whō is no consolation cōfort nor rest but eter nal sorow 〈◊〉 deth for gods sake I require you let vs cōsider this that we may be amōgest those which shal heare Venite 〈◊〉 to me that we may be amōgest 〈◊〉 which shal shall 〈◊〉 eternall lyfe And no doute we shal be amongest them if we wil be content to leaue 〈◊〉 and wyckednes 〈◊〉 stryue with it and let it not haue the rule and gouernaunce ouer vs when we haue done any man wrong or haue 〈◊〉 〈◊〉 good from hym wrongfully if we 〈◊〉 content to restore it agayne for no doute restitution must be made as I told you many a tyme before Restitutionis famae rerum sunt opera 〈◊〉 Restitution of a mans good or his name must needes bee made for in that poynte agree all the wryters newe and olde they say that restitutions muste needes be made eyther in effect or affect For this is a sure probation that this mā or woman is not right sory for his sinnes and 〈◊〉 that is not contente to make restitution when he hath taken away thynges vnlaufully against conscience from his neigh bour Therfore he that is content to leaue his synnes and to make restitution of such thynges which he hath taken away wrongfully from his neighbour sheweth hymselfe to bee a verye 〈◊〉 man So likewise they that liue in sobernes abuse not the 〈◊〉 of god but vse theym with thankes geuyng Item he that liueth chastely kepeth hymselfe from 〈◊〉 and whan he feeleth that he hath not the gyft of chastity maryeth in the feare of god accordyng vnto hys ordinance maketh redy for that daye and as concernyng young folkes al the wryters agree that with a meane 〈◊〉 yong folke may liue chaste when they be well gouerned and ruled and kept from ydelnes then it is no great matter for them to lyue chaste as long as they be in growyng but such young persons must beware aboue all thynges of foule and filthye talkes for it is as S. Paule sayeth Corrumpunt bonos more 's colloquia praua foule and filthy talkes destroy good ma ners good bryngyng vp and then again young folkes must beware of ouer muche eatyng and drinking for S. 〈◊〉 saith he that is a great drynker of wyne sayth he I will neuer beleue that he is a chaste man therfore 〈◊〉 yong vnmaryed folke beware of drynkyng and then againe of idlenes for when the 〈◊〉 fyndeth them ydle it is doone with theym they are soone ouercome Therfore let them euer 〈◊〉 well 〈◊〉 tyl they come to age and then let them bee maryed in the lord for the scripture most highly praiseth mariage S. Paule saith Honorabile coniugium inter omnes Mariage is honorable amōgest all mē Further let vs take hede of swearyng For we may not sweare at al and we may swere by nothing but by god by whom we may not swear except it be a great vrgent cause except I be called thereunto by a magistrate and when I am called so then I must sweare by no body els saue onely by god Therfore they that are so vsed to swearing do very naught no dout gods vengeaunce bangeth ouer theyr heades for certayn it is that he which is a great swerer is also a gret lyer But as I said before they the wyl leaue such wickednes and wil liue conformable vnto gods word and then beleue in 〈◊〉 our sauiour trust and beleue to be cleansed from their syns thorough his deth and passion no doute they shal here this ioyful sentence of Christ our sauior Com to me ye blessed of my father possesse that king dom which is prepared for you frō 〈◊〉 beginning of that world We esteme it to be a great thyng to haue a kingdom in this world to be a ruler to be a lofte and beare the swynge how much more then shoulde we regarde this kyngdome whiche Christ our sauiour offreth vnto vs which kingdom wil be an euerlasting kingdome where there shal be no end of ioy and felicitye therfore all they that will be content to folowe our sauiors steppes to suffer with him here in this worlde and beare the crosse after hym they shall reigne with him in euerlasting glory and honour which grant vs god the father sonne and holy ghost Amen The ix Sermon made by Maister Doctor Latyiner Math 11. Luke 7. VUhen Iohn beyng in prison heard the works of Christ he sent two of his disciples and said vnto him art thou he that shall come or doe we loke for another Iesus answe red and said vnto them goe and shew Iohn agayne what ye haue 〈◊〉 and seene c. This is red in the churche this day and it shall serue vs this day for our 〈◊〉 It beginneth this when Iohn beyng in pryson hearde the workes of Christ and here is to bee had in consideration of whome he had heard these wonderfull workes which our sauiour did for he could not heare it without a seller som body tolde him of it The Cuangelist Luke in the 7. cap. doth shew how and by whom Iohn Baptist heard such thinges which our sauiour Christ did namely by hys own disciples For when our sauiour had raised vppe the widowes soune which was deadat Naine the disciples of Iohn came by and by vnto Iohn theyr 〈◊〉 and tolde hym all thyngs name lye how Christ raised vp that same young man whiche had bene dead already And thys is a thynge to be mcruasled at that Iohn had so much libertye that hys disciples could come 〈◊〉 hym and speake with
now but a shepheard and his dog so they hinder the kynges honour most of all My Lordes and maysters I say also that al such procedings which are against the kinges honor as I haue a part declared before and as far as I can perceyue doo intend plainly to make the yomanry slauery and the clergy shauery For such workes are al singular priuate wealthe and commodity 〈◊〉 of the cleargye had to much but that is taken awaye and nowe we haue to litle But for myne owne part I haue no cause to complain for I thanke God and the kynge I haue suffycient and God is my iudge I came not to craue of any mā any thing but I know them that haue to litle There lieth a great matter by these appropriations great reformation is to be hadde in them I know wheris a great market town with diuers hamelets inhabitants wher do rise yerely of their labours to the va lue of l. pound and the vicar that serueth being so great a cure hathe but xii or xiiii markes by yeare so that of thys pensyon he is not able to bie him bokes nor geue his neigh bor drinke al the great gain goeth another way My father was a 〈◊〉 and had no landes of hys own only he had a farme of iii. or iiii pound by yere at the vttermooste and here vpon he tilled so much as kept halfe a dosen men He had walke for a hundred shepe and my mother milked xxx kyne He was able and did finde the kyng a harnesse with himselfe and his horse whyle he came to the place that he shoulde receiue the kynges wages I can remembre that I buckled hys harnesse when he wente vnto Blacke heathe felde He kept me to schole or els I hadde not bene able to haue preached before the kinges maiesty now He maryed my systers wyth v. pounde or xx nobles a piece so that he brought them vp in god linesse and fear of God He kepte hospitality for his pore neighboures And some almesse he gaue to the pore and al thys dyd he of the said farm Where he that now hath it payeth xvi pound by yere or more and is not able to do any thing for his prince for him selfe nor for his children or geue a cup of drink to the pore Thus al then hansyng rearing goth to your priuate commodity welth So that where ye had a single to much you haue that sins the same ye haue enhansed the rent so haue encresed an other to muche So nowe ye haue double to muche which is to to much But let the precher preach til his tōg be worn to that stomps nothing is amended We haue good statutes made for the common wealth as touching comme ners enclosers many metings and 〈◊〉 but in the 〈◊〉 of the matter there commeth nothing forthe Well well thys is one thing I wil say vnto you from whence it commeth I know euen from the deuil I know his 〈◊〉 in it For if ye bring it to passe that the yomanry be not able to put their sonnes to schole as in dede vniuersities do wonderously decay al redy and that they be not able to marrye theyr daughters to the auoidynge of whoredome I say ye plucke saluation from the people and vtterly destroye the realme For by yemans sonnes the faith of Christe is and hath bene maintayned 〈◊〉 Is this realme taughte 〈◊〉 rich mens sonnes No no read the chronicles ye shall finde somtime noble menues sonnes whych haue beue vnpreaching bishops and prelates but ye shal fynde none of them learned men But verily they that shoulde looke to the redresse of these thinges be the greatest againste them In thys realme are a great many of folkes and amongest many I knowe but one of tender zeale at the motyon of his pore tenauntes hath let down his landes to the old rentes for their relief For gods loue let not him be a Phenix let him not be alone let him not be an hermite closed in a wal some good man folow him and do as he geueth example Surueyers there be that gredely gorge vp their couetous goodes handmakers I meane honest men I touche not but al such as suruey they make vp their mouthes but the commens be vtterlye vndone by them Whose bitter crye ascending vp to the eares of the God of Sabaoth the gredy pit of hel burning fire without great repentance do ta ry and loke for them A redresse God graunt For furelye surely but that two thinges do comforte me I would despair of the redresse in these matters One is that the kings maiesty when he commeth to age wil se a redresse of these things so out of frame 〈◊〉 example by 〈◊〉 down his own lands first and then enioyn his fubiects to folow him The second hope I haue is I beleue that the generall accompting day is at hand the dreadful day of 〈◊〉 I mean which shal make an end of all these 〈◊〉 and miseries For as the scriptures be Cū dixerint pax pax whē they shal say peace peace Omnia tura all thynges are sure Then is the day at hand a mery day I say for al such as do in this world study to serue please God and continue in his faith fear loue and a dreadful horrible daye for them that decline from God walkinge in their owne wayes to whome as it is wrytten in the xxv of Mathew is said Ite maledicti in ignem eternum Go ye cursed into eueriasting pu nyshment Wher shal be wailinge and gnashing of teethe But vnto thother he shal say Venite benedicti Come ye bles sed children of my Father possesse ye the kingdome prepared for you from the beginnyng of the world of the which God make vs al partakers Amen ¶ The second Sermon of Maister Hughe Latimer which be preached before king Edward QVecunque scripta sunt ad nostram doctrinam c. Al thynges that are wrytten in Gods boke in the holy Bible they were wrytten before our time but yet to cōtynue from age to age as long as the world doth stand In this boke is contained doctryne for all estates euen for kinges A king herein may learne howe to guid himself I told you in my last sermon much of the duty of a king And there is one place behind yet and it folow eth in the text Postquam autem sederit in solio regni sui c. And when the kinge is set in the seate of his kingdome he shal wryte him out a boke and take a copye of the priestes or Leuites He shall haue the boke with him and why to reade in it al the daies of his life to learn to fear god and learne hys lawes and other things as it foloweth in the text with the appurtenances and hangings on that he turn not from God ne ther to the right hand nor
But if there shall be any euyll found in hym if he hathe gone about any mischyef he shall dye for it Upon this he was brought into Salomon and as the boke sayth he did homage vnto him and Salomon sayde to him Vade in domum tuam Get thee into thy house by lyke he meant to warde and there to see his wearing as if he should say shew thy selfe without gall of ambicion to be a quyet subiect and I wil pardō thee for this time But I wil see the wearing of the. Here we may see the wonderfull great mercy of Salomon for this notoryous treason that Adonias had committed it was a playne matter for he suffred him selfe to be called kyng it hung not of vehement suspition or coniecture nor sequell or consequent yet notwithstanding Salomon for that present forgaue him saying I wil not forget it vtterly but I will kepe it in suspece I will take no aduauntage of thee at this time This Adonias and Absolon were brethren and came both of a straung mother and Absolō likewise was a traytour and made an insurrection against his father Beware therfore these mothers and let kings take hede howe they mary in what houses in what 〈◊〉 For straunge bringing vp bringeth straunge maners No we geueth Dauid an exhortation to Salomon and teacheth hym the dutie of a king and geueth him a lesson as it foloweth at large in the boke and he that list to reade it may se it there at full But what doth Adonias all this whyle He must yet clime again the gall of ambition was not out of his hart He will now mary Abisaak the yong Queene that warmed king Dauides bosome as I told you commeth me to Bethsabe desiering her to be a meane to Salomon her sonne that he might obtayne his purpose And bryngeth me out a couple of lyes at a clappe and committeth me two vnlawfull actes For fyrst he would haue ben king without his fathers consente and now he will marye his fathers wyfe and the. ii lies are these Fyrst sayd 〈◊〉 to Bethsabe thou knowest that the kyngdom belongeth to me for I am the elder The kingdom was mine he lyed falsely it was none of his Then sayd he all the eyes of Israell were cast vpon me that is to say all Israll consented to it and there he lyed falslye For Nathan Sadoc and other wyse men neuer agreed to it Here was a great enterprise of Adonias he will be climbing still Well Bethsabe went at his request to her sonne Salomon and asked aboune and be graunted her what soeuer she did aske Notwithstanding he brake his promis afterward that right-well for all promisses are not to be kept specially if they be againste the worde of God Or not standyng with a commune profyt and therfore as sone as Salomon hard that Adonias woulde haue 〈◊〉 the yonge Queene 〈◊〉 nay then let him be king to sayde he I perceyue now that he is a naughty man a proud harted fellow the gall of ambition is not yet out of his hart and so cōmaunded him to be put to death Thus was Adonias put to execution where as if he had kept his house and not brokē his iniunction he mighte haue liued still Abiathar what became of him The king because he had serued his father be fore him would not put him to death but made him as it were a quondam Because thou hast ben with my father sayd he and diddest cary the ark before him I will not kill thee But I wil promise thee thou shalt neuer minister any more Vade in agrum tuum Bet thee to thy land and liue there A great matter of pitie compassion so God graūt vs all suche mercy And here was the ende of Elies stocke according to the promise and threatning of God As for the Phelethites we doo not read that they were punished Mary Semey transgressed his Iniunction for he kept not his house but went out of Hierusalē to seke two seruaūts of his that had run from him and when it came to Salomons eare it cost him his lyfe I haue ript the matter now to the pill and haue tolde you of playne walkers and of by walkers and how a kyng in his childhod is a kinge as well as in any other age We reade in scripture of such as were but xii or viii yeares olde and yet the word of the ho ly Ghost called them kings saying Cepit regnare He began to raygne or he began to be king Here is of bywalkers This history woulde be remembred the prouerbe is Faelix quem faciunt aliena pericula cautum Happy is he that can beware by an other mans ieoperdy For if we offend not as other doo it is not oure owne desertes If we fall not it is Gods preseruation We are all offenders For ether we may do or haue don or shall doo except God preserue vs as euill as the worst of them I praye God we may all amend and repent But we will all amend now I trust We muste nedes a mende our lyues euery man The holy Communion is at hand and we may not receyue it vnworthely Well to returne to my historye Kyng Dauid I say was a king in his second childhod And so yong kinges thoughe they bee Children yet are they kings notwithstanding and though it be written in scripture Ve tibi O terra 〈◊〉 puer est Rex Wo to thee O Lande where the king is a childe it foloweth in an other place Beata terra vbi rex nobilis Blessed is the land where there is a noble kyng Where kinges be no banketers no players and where they spend not their time in hauking and hunting And when had the kynges maiestie a Councell that toke more payne bothe night and day for the setting forth of gods word and profit of the commune wealth And yet there be some wicked people that will say Tush this gear will not tary it is but my Lord Protectours and my lord of Canterburies doing The king is a child he knoweth not of it Iesu mercy how lyke ar we English men to the Iewes euer stubburn stifnecked and walking in bye wayes Yea I thinke no Iewe woulde at at any tyme saye this geare will not tary I neuer heard nor red at any time that they sayd These lawes were made in such a kinges dayes whē he was but a child Let vs alter them O Lorde what pytie is this that we should be worse then the Iewes Blessed be the lande saith the worde of God where the king is noble What people are they that say the kyng is but a childe haue not we a noble kynge Was there euer kynge so noble so Godly brought vp with so noble counsellours so excellent well learned Scholemaisters I wil tell you this and I speake it euen as I thinke His 〈◊〉 hathe more Godly wit
England 〈◊〉 go about to take away all but this priest had had his glebelande taken from him by a great man Well first wente out letters for this man to appeare at a day processe went out for hym according to the order of the law and charged by vertue of those letters to appeare afore the 〈◊〉 at suche a daye The daye came The 〈◊〉 sat in his hall ready to minister iustice The priest was there presente The gentleman this Lord thys great man was called and commaunded to make his appe raunce according to the write that had ben directed out for hym And the Lorde came and was there but he appered not No quod the kynge was he sommoned as he shoulde be had he any warning to be here It was answered yea and that he was there walkinge vp and downe in the hall and that he knew wel inough that that was his daye and also that he had al ready bene called but he said he would not come before the king at that time allcoginge that he neaded not as yet to make an aunswer because he had had but one summoning No quod the kyng is hehere present yea forsoth sir said the priest The king commaunded him to be called and to come before him And the end was this He made this Lord this great man to restore vnto the priest not only the glebeland which he had taken from the priest but also the rent and profit therof for so longe time as he had withholden it frō the priest whiche was viii yeares or therabout saith he when ye can shewe better cuidence the the priest hath done why it ought to be your land then he shal restore it to you again and the profyts therof that he shal receiue in the meane time But till that daye come I charge ye that ye suffer him peaceably to enioy that is his Thys is a noble king and this I tel for your example that ye may do the lyke 〈◊〉 vpon the matter your selfe Pore men put vp bils euery day and neuer the nere Confyrme your kingdome in iudgemente and begin doinge of your own office your self euen nowe whyle you are yonge and sytte once or twise in the weeke in councell amonge your Lordes it shal cause things to haue good successe and that matters shal not be lingred for the from daye to daye It is good for euery man to do hys own office to se that well executed discharged Ozias king in Iuda he wold nedes do thoffice of the priest he wold nedes offer incense in that sanctuary which to do was the priests office But he was so dēly 〈◊〉 with the lepry for his labor so cōtinued a lepre al dais of his life S. Jhons disciples would haue had theyr master to take vpon him that he was Christ. But what sayd Jhō Nemo sibi assumit quicquā nisi datū fuerit ei desuper No man may take any thing vpon him self except it be geuen vnto him from aboue If the Deuonshire men had wel 〈◊〉 sidered this they had not prouoked the plages that they haue had light vpon them But vnpreching prelacy hathe bene the chyefest cause of al this hurly burly and commotyons But if Christ may chalenge any kinde of men for takynge his office vpon them he may say to the massemōgers Who gaue you commissyon to offer vp Christ who gaue you au tority to take mine office in hande for it is only christes of fice to do that It is a great matter to offer christ if Christ had offred his body at that last supper then shuld we so do to who is worthy to offer vp Christ an abhominable presum cyon Paule sayth Accepit panem postquam gracias egissit fregit ac dixit Accipite edite He tooke bread and after that he had geuen thankes he bralie it and saide Take ye eate ye c. and so sayd Hoc est corpus meum He gaue thankes well thē in thanks geuing there is non oblation and when he gaue thankes it was not hys bodye When I was in examination I was asked many questiōs and it was sayd to me what Christ did that should we do a bishop gathered that vpon these wordes Hoc facite inmei recordacionem Then said he to me how knowe ye that they eate it before he sayde Hoc est corpus meum I answered agayne and sayd how know ye that they did not eate it c. So I brought into him the place of Paul aboue sayd and that in thankes geuing is none oblation and when he gaue thankes it was not his body for he gaue thankes in the beginnyng of supper before they eate any māner thing at all as his accustomed maner was to do I wonder therfore that they will or dare by this text take vppon them to offer Christs body They should rather saye Quis me constituit oblatorem Who made me an offerer But when Christ sayd Quis me constituit iudicem aut diuisorem super vos Who hath made me a Iudge or a deuider of landes among you Christ did refuse an other mansoffice an office that he was not of his father deputed vnto Christes 〈◊〉 was a spirituall kingdom his office was a spiritual office he was a spiritual iudg And therfore when the woman 〈◊〉 in ad ultery was brought befere him he refused not to playe the iudge but said Quis te accusat and she sayd agayn Nemo domine No man lord saith she then said he Nec ego te condēno Nor I 〈◊〉 thee not Vade et noli amplius peccare 〈◊〉 thy waies sin no more Here he toke vpōhim his owne office did his office for his office was to preach to bid sinners a mēd their euil liuing not to be a tēporal iudge in tēporal causes And here is an other occasiō of a suit to your highnes for that punishmēt of lechery For lechery 〈◊〉 in Eng lād like a floud But now to make an end in tēporal causes he said Quis me constituit iudicem c. Who made me a iudge of tēporall causes among you of worldly matters Thus came this felow in here with interrupting of Christes sermon receiued the answer which I haue rehearsed Thou man thou felow quod he who hathe made me a iudge among you And he said vnto all the audience Videte et caue te ab auaricia See and beware of couetousnes Whye so Qui a non in abundancia cuiusquoem vita eius est ex his que possidet For no mannes life standeth in the habundaunce of the thynges whyche he possesseth we may haue thynges necessarye and we may haue habouudaunce of thinges but the haboundance doth not make vs blessed It is no good argumēt Quo plus quisque habet tanto beatus viuit The more riches that a man hath the more happelly the more blisfullye he lyueth For a certayne greate man that had purchased much lands