CERTAYN GODLY Sermons made vppon the lords Prayer preached by the right reuerende Father and constant martyr of Christ Master Hughe Latymer before the ryght honorable and vertuous Lady Katherine Duches of Suffolke in the yeare of our Lorde 1553. Whereunto are annexed certaine other sermons preached by the sayde reuerende Father in Lincolneshire which were gathered and collected by Augustine Bernher a seruaunt of his though not so perfectly as they were vttered yet faythfully truly to the singuler commoditie profyt of the christē reader faythfully perused alowed according to thorder appointed in the Queens Maiesties Iniunctions ¶ Repent repent for the kingdom of God is at hande Math. 3. ¶ Imprinted at Lōdon by Iohn Day dwelling ouer Aldersgate ¶ Cumgratia priuilegio Regiae Maiestatis per septennium An. 1562. ¶ To the right honorable the Lady Katherine Duches of Suffolke Augustine Bernher wisheth the grace of God 〈◊〉 the increase of all heauenly vertues to her graces eternall comfort in Iesus Christ. THat princely prophet Dauid describing the peruerse nature and wicked properties of the vngodlie and reprobates amongst other crimes wherof he 〈◊〉 accuse them he laith also to theyr charge that they haue not called vpon God By the whiche wordes he doth manifestly teache that they whiche doo not geue themselues to 〈◊〉 and saythfull prayer and 〈◊〉 ge of the name of God are in the number of those whiche doo saye in theyr hartes there is no God For as the Godly by theyr earnest and continuall praying and praysing of the name of God doo declare their reuerend feare they beare towardes his diuine maiestye and theyr vnfayned loue the whiche is grafted in their harts by the gratious and diuine spirit towardes their heauenly and most louing father by the whiche they ar incoraged willingly and chearfully to walke in the waye of Godlynes and to frame their lyues to the will and pleasure of him whom they feare and loue So on the contrarye syde the vngodly in that they doo not call vppon their God neither prayse him most euidently declare that they stand not in awe of him nor loue him but rather despise him as one that is neither able to hurte or pleasure them By thys now that I haue sayed it doth manifestly appeare that as saythfull and trew prayer is the occasion of all goodnes and godlynes so thomitting neglecting of the same is the rote cause of all sinne mischief And that wil be more euident vnto them that doo consider with thē selues these two principall partes wherin trew prayer doth consist The fyrst part of true praier is called in that hebrew tōg Thephilah the which sig 〈◊〉 Iudicij vel cōdēnationis deprecatīonē a harty ernest request suplica tiō made vnto god theternal iudge for the remission pardon of synnes the which request procedeth frō the harte that is anguished by the ougsome sight of his wickednes reueled by the brightnes of the law of God The other part of prayer is called in that same tōg Thehillah Laus a prayse of gods mercies the which doth folow the former request For whē the hart so an guished hath poured out his grief is by the spirit of God certifyed that hys synnes be forgeuen his prayer hearde for Christes sake by and by it bursteth out into a ioyful praysing of the name of the Lord who so graciously hath shewed hymselfe in geuing comfort vnto hys sorowfull conscience In these two partes of prayer the Children of God doo exercise them selues that is in lamenting of their synnes and in reioysing in the forgeuenesse of the same the whiche consisteth in the deathe of Christe Wheruppon the third parte foloweth the which is to craue at their fathers hands suche thynges as be nedefull for them in this worlde Nowe he that beholdeth diligently the state of the worlde shall 〈◊〉 perceaue that the most part of men are geuē vp to theyr owne harts iust because they be 〈◊〉 of that most comfortable spirit of prayer Who doth not see that the principall occasion of this horrible 〈◊〉 the whiche of all states of men is showed towardes the 〈◊〉 God hapneth by the reasō that men do not passe for theyr sinnes do light ly regard them so do not craue 〈◊〉 of them at Gods handes ney ther be 〈◊〉 If men did exercise themselues in faythfull prayer did vse to examine themselues by the rule of the law of God in the which glasse they may sone 〈◊〉 theyr owne fylthines they would no doute with great diligence consider the great and 〈◊〉 benefites of the Lord theyr god shewed vnto them euen in these our dayes Fyrst how gratiously he gaue vs the light of the Gospell in kyng Edwards time for the space of seuen yeares After the whiche tyme by the reason of oure vnthankefulnes he most 〈◊〉 plaged vs and toke the same away agayne and caused by the deuils hangmen the papists I meane darknes blind nes and most pestiferous doctrine to be brought into the churche by reason wherof a greate number that had before no lust to the truth euen by Gods iust iudgement were thē deceaued by lyes and so peryshed eternallye And yet notwithstanding the faythful Lord in al these tormoylings preserued hys seruauntes geuing vnto a number of them suche a princely spirit that they were able to deride laugh to scorne the threatnings of the tyrauntes to despyse the terriblenes of prisons and torments and in the ende moste ioyfullye to ouercome and conquer deathe to the praise of God and theyr owne endles comforte Unto other some the 〈◊〉 same most gratious God gaue suche a 〈◊〉 spirite that they were able by hys grace to forsake the pleasures and commodityes of this worlde and being armed with patience wer content to trauell into far and vnknowē countreyes with theyr familyes and housholdes hauing small worldlye prouision or none at all but trustyng to hys prouidence who neuer forsaketh them that truste in hym Besydes this ' the same God preserued a greate number euen in the middest of their enemyes not onlye from bodely daungers but also from being infected with that poysoned and blasphemous doctrine that then in allopē 〈◊〉 with shameles brags and ostentation was set abrode I will not speake now of that wonderfull work of God who caused his word to be preached and his sacramēts ministred euen in the midste of the enemyes in spyte of the deuill and all hys ministers These thinges the Lorde wroughte most gratiously for hys people But whē the time came that the measure of wickednes of the wicked was full the selfe same God euen of his owne mercy and by his owne power confounded his enemyes by the meanes of our most gratious La dy the Queenes maiestie for whose prosperous estate and preseruation the God of mercye graunte vnto all faythfull Christians grace most instantly to praye her most ioyfull comming to the imperiall croune of this Realm
Christ hath so framed this prayer that I muste needes include my neighbour in it Therfore all those which pray this prayer they pray as wel for me as for them selues whiche is a great comfort to euery faithfull heart whan he considereth that all the churche prayeth for hym For amongest suche a great numbre there be some which be good and whose prayer God will heare As it appeared by Abrahams prayer whiche prayer was so 〈◊〉 that God woulde haue pardoned Sodome and Gemorre if he might haue founde but tenne good persons therin Lykewyse Sainct Paule in shipwracke preserued his companie by his praier So that it is a greate comforte vnto vs to knowe that all good and faythfull persons pray for vs. There be some learned men whiche gather oute of scripture that the prayer of saincte Stephen was the occasion of the conuersion of Saint Paule Saint Chrysostom sayth that that prayer that I make for my selfe is the best and is of more efficacie than that whiche is made in 〈◊〉 Which saying I lyke not very well For our sauiour was better learned than sainct Chrysostome He taught vs to praye in common for all therfore we ought to folow him and to be glad to pray one for an other For we haue a common sayeng amongest vs Who so euer loueth me loueth my hounde So who so euer loueth God wil loue his neigh bor which is made after the image of God And here is to be noted that prayer hath one propretie before all other good workes for with my almes I healpe but one or two at ones but with my faithful prayer I help all I desire God to cōfort al men liuing but specially domesticos fidei those which be of that houshold of god Yet we ought to pray with all our heartes for the other which beleue not that God wil turne their heartes and renew them with his spirite yea our prayer reacheth so far that our very capitall ennemie oughte not to bee omitted Here you see what an excellent thyng prayer is whanne it proceedeth frome a faithfull heart it dooth farr passe all the good workes that men can doo Now to make an ende we are monished here of charitie and taught that God is not only a priuate father but a cōmon Father vnto the whole worlde vnto all faithfull bee they neuer so poore and miserable in this worlde yet he is their Father Where we may learne humilitie and lowlynesse specially great and riche men shall learne here not to be loftie or to despise the poore For whan ye despise the poore myserable manne whome despyse ye ye despyse hym whyche called GOD his father as well as you and peraduenture 〈◊〉 acceptable and more regarded in his syghte than you bee Those proude persones maye learne here to leaue their stubbornesse and loftynesse But there be a great meany whych lyttle regarde this they thynke theim selues better than other men be and so despise and 〈◊〉 the poore in so muche that they wyll not heare 〈◊〉 mennes causes nor defende theym from wrong and oppression of the ryche and myghtie Suche proude menne despyse the lordes prayer they shoulde bee as carefull for their brethren as for theymselues And suche humilitie suche 〈◊〉 and carefulnesse towardes our neyghbours wee learne by this woorde Our Therefore I desyre you on Goddes behalfe lette vs cast away all disdainfulnesse all proudenesse ye and all bybble bable Lette vs pray this prayer with vnderstandyng and greate deliberation not folowyng the trade of monkerye whiche was without all 〈◊〉 and vnderstandyng There be but fewe whiche can saye frome the bottome of their heartes Our Father a lyttle numbre Neither the Turkes neither the Iewes nor yet the impenitent synners can call God theyr Father Therefore it is but vayne babblynge what so euer they praye GOD heareth them not he wyll not receaue theyr prayers The promyse of 〈◊〉 is made vnto theym onely whyche bee faythfull and beleue in God whych endeuour them selues to lyue accordyng vnto his commaundementes For Scripture saythe Oculi Domini super iustos The eyes of the Lorde are ouer the ryghtuouse and his eares open vnto theyr prayers But who are those ryghtuous euery penytente synner that is sorye from the bottome of his hearte for his wyckednesse and beleueeth that GOD wyl forgeue hym his synnes for his sonne our 〈◊〉 Iesus Christes sake This is called in Scripture a iust man that indeuoreth hym self to leaue all wickednes In suche forte Peter and Paule were iuste because they dyd repente and beleued in Christe and so endeuored them selues to liue according vnto Gods lawes Therfore like as they were made iust before god so may we too for we haue euen the self same promise Let vs therfore folow their ensample let vs forsake all sinnes and wickednesse than god will heare our praiers for Scripture saithe Dominus facit quicquid volunt timentes eum clamorem eorum exaudit ac seruat eos The Lorde fulfylleth the desyre of theim that feare hym he also wyll heare theyr crye and healpe theym In an other place he saythe Si manseritis in sermone meo verba mea custo diueritis quicquid volueritis petentes accipietis If ye abyde in me and my woordes abyde in you aske what ye will and it shall be done for you So we see that the promises pertain only to the faithful to these which endeuor themselues to lyue accordyng to gods will plesure which can be cōtent to leue their wickednes and solowe godlynesse those God will heare at all tymes whansoeuer they shall call vpon hym Remembre now what I haue sayd Remembre what is ment by this worde Our namely that it admonysheth vs of loue and charitie it teacheth vs to be ware of stubburnesse and proudnesse consyderyng that God loued as well the begger as the ryche man for he regardeth no persones Agayne what is to bee vnderstand by this woorde Father namely that he beareth a good wyll towardes vs that he is redy and willyng to healpe vs. Heauenly that admonisheth vs of his potencie and abilitie that he is ruler ouer al thinges This I say remembre and folowe it then we shall receyue all thynges necessary for this lyse and fynally cuerlastyng ioy and felicitie Amen Let vs pray Our father ¶ The second sermon vpon the Lordes prayer made by maister 〈◊〉 SANCTIFICETVR nomen tuum Halowed be thy name These fewe words contain the firste petition of the Lordes prayer the other wordes which go before this be no parte of this petition but rather an introduction vn to these petitions and they bee like a preface or learned entrance to the matter that the petitions mighte bee the sooner and with more fauoure hearde For oure Sauiour beeynge a perfecte scholemayster as a learned and an experte orator teacheth vs howe we shoulde begynne our prayer that we might be spedily hearde and howe
had hard no voyce hys father was domme He resortes to his frends seking some comfort at their hands seing he had none at hys fathers hād he comes to his disciples and finds them a slepe he 〈◊〉 vnto Peter and sayd Ah Peter art thou a slepe Peter be fore had bragged stoutly as though he wold haue killed God haue mercy vpon his soule And now when he shuld haue comforted Christ he was a slepe not once buffe nor baffe to hi not a word he was fain to say to his disciples Vigilate et orate Watch and pray the spirite is readye but the flesh is weake he had neuer a word of them agayne They might at the least haue said Oh sir remember your self are you not Christ came not you into thys world to redeme sin be a good chear be a good cōfort thys soro we wil not help you cōfort your self by your own preaching you haue said Oportet filium hominis pati You haue not deserued any thing it is not your faulte In dede if they had don this with him they had plaide a frendlye parte wyth him but they gaue him not so muche as one comfortable word We run to our frends in our distresses agonies as though we had al our trust confidence in them he did not so he resorted to them but trusted not in thē we will run to our frends come no more to God he returned againe What shal we not resort to our frends in time of neade trow ye we shal not finde thē a slepe Yes I warrant you when we nead their help most we shall not haue it But what shal we do when we shal finde lack in them we will cry out vpon them vpbraid them chide braul fume chafe backbite them But Christ did not so he excused his frēds saying Vigilate orate spiritus quidem promptus est caro autē infirma Oh quoth he watch and pray I se wel the spirit is redy but the flesh is weak What meaneth this surely it is a cōfortable place For as longe as we liue in this worlde when we be at the best we haue no more but Promptitudinē spiritus cū infirmitate carnis The readinesse of the spiryte with thinfirmity of the flesh The very saintes of god said Velle adest mihi my will is good but I am not able to perform it I haue ben with some and sain they would faine they would there was redinesse of spirit but it would not be It greued thē that they could not take thinges as they shuld do The flesh resysteth the work of the holy ghoste in our harts and lets it lets it We haue to pray euer to god Oh prayer prayer that it might be vsed in this realm 〈◊〉 it ought to be of al men specially of magistrates of coun sailers of great rulers to pray to pray that it wold plese God to put godly policies in their harts Cal for assistans I haue hard say when that good Quene that is gone had ordeined in her house daily prayer bothe before none after none the Admirall gettes him oute of the waye 〈◊〉 a moule digging in th earth He shal be Lottes wyfe to me as long as I liue He was I hard say a couetous man a couetous man in deede I woulde there were no moe in Englande He was I hearde saye an ambitious man I woulde ther wer no mo in Englād He was I hard say a seditious 〈◊〉 a contemner of common prayer I wold there were no mo in England wel he is gon I wold 〈◊〉 had left 〈◊〉 behinde him 〈◊〉 you my lordes that you pray in your houses to the better mortificatiō of your flesh Remēber god must be honored I wil you to pray that god will continue his spirite in you I do not put you in cōfort that if ye haue once the spirite ye cannot lose it Ther be new spirits start vp nowe of late that say after we haue receiued the spirite we cannot synne I wyl make but one argument Saint Paul had brought that 〈◊〉 to the profession of the faith left them in that 〈◊〉 they had receiued the spirite once but they synned again as he testified of them him self He sayeth Currebatis bene Ve were once in a ryght state and again recepistis spiritū ex operibus legis an ex iusticia fidei Once they had the spirit by faith but fals prophets came when he was gone frō them they plucked them clean away from al that Paule had planted them in and then said Paul vnto thē O stulti Galathe quis vos fascinauit If this be true we maye lose the spirit that we haue once possessed It is a fod thing I wil not tary in it But nowe to the passyon again 〈◊〉 had bene wyth hys father felt no help he had bene wyth hys frendes and had no comfort he had prayed twise and was not hard what did he now did he geue prayer ouer no he goeth againe to his father and sayeth the same againe father if it be possible awaye with this cup here is an exāple for vs although we be not hard at the firste tyme shall we geue ouer our prayer nay we must to it againe we muste be instant in prayer He prayd thrise and was not harde let vs pray three score times 〈◊〉 are 〈◊〉 dull nowe a dayes in prayer to come to sermons to resort to common prayer You houskepers especially great mē geue exāple of prayer in your houses Well did his father looke vpon him this second time no he wente to his frendes agayne thinking to finde some comfort there but he findes them a slepe again more deper a slepe then euer they wer Theyr eyes wer heauy with slepe There was no cōfort at al they wist not what to say to him A wonderful thinge howe he was toste from poste to piller one while to his father and was destitute at his hand another while to his frends and found no comfort at them his father gaue him loking on and suffred him to bite vpon the bridle a while Almighty God beheld this battail that he might enioy that honor and glory that in his name all knees should bow Celestium Terrestrium et infernorum in heauen earth hell Thys that the father wold not hear his own sonne was an other punishment due to our sinne When we crye vnto him he wil not hear vs. The prophet Ieremye sayeth Clamabunt ad me ego non exaudiam eos These beIeremies words here he threatneth to punishe sinne with not hearing their prayers the prophet sayth They haue not had the feare of God before their eyes nor haue not regarded discipline and correction I neuer saw surelye so litle discipline as is now a dais Men wil be masters they will be masters no disciples Alas where is this discipline now in Englande The people regarde no
any thynge to do within the house of God the whiche is bys Churche purifyed with the blud of Chryst. For the 〈◊〉 know that they themselues cannot pray vnto the Lorde theyr God except theyr hartes be faythfully disposed to do the works of theyr vocatyon trewly and faithfully of the which the 〈◊〉 is to see the people instructed by faythfull ministers in the way 〈◊〉 of the Lorde the which instructions can not be geuen by such as are not only defyled with suche kynde of 〈◊〉 as is aboue rehersed but also are vtterly 〈◊〉 of all good gyfts and knowe not the principles of theyr religion This matter is so 〈◊〉 and of suche importaunce that the magistratee hauing the feare of god before their eyes must nedes consider it with spede for it toucheth the eternall saue garde of them for whom the sonne of god did shede his owne hartes bloud they oughte to be put into hands of such as do not passe for theyr owne saluation muche lesse for others therfore with great and spedy dilygence the magistrats are bound scyng god dothe put them in trust with hys chyldren to prouide that as they be bought with the bloud of Chryst so they may be nourished with the true and sincere word of god to the praise of his name and theyr eternall comfort Further who can not lament euen from the botom of his harte to see a great number to lyue in such carelesnes and flatter themselues in theyr owne sinnes thinkinge that they be the chyldren of God when as in very dede the comfortable spirit of faythfull prayer is departed from them and they worthely numbred amongst them that haue no God nor Chryst As those men be whiche be so greedy vpon the world and haue addicte and consecrate themselues vnto it after suche a forte as though thys worlde should last for eucr And in this takyng be the grea ter part of the gentelmen which with suche extremities intreate 〈◊〉 poore tenantes with raysyng of rents taking of synes and other kyndes of extreme dealinges that they are compelled day and nighte to crie vnto God for vengeaunce against them and can any man thinke that these pitiles and cruell men can appeare before the maiestie of god and craue remission of theyr sinnes when as they be purposed to go on forwarde still in their extreme dealinges against the poore I will not speake nowe of them that beyng not content with theyr landes and rentes do catche into theyr hands spiritual liuyngs as personages such lyke and that vnder the pretense to make prouision for theyr houses What hurt and domage thys realme of England doth sustayne by that deuelyshe kynde of prouision for gentelmens houses knightes and Lords houses they cantel best that do trauell in the countreyes and see with their cyes great parishes and market townes with innumerable others to be 〈◊〉 destitute of Gods word and that because that these greedy men haue spoyled the lyuings and gotten them into theyr hands and in stead of a faythful painfull teacher they hyre a sir John which hath better skill in playing at tables or in kepyng of a garden then in Gods word he for a triefle doth serue the cure and so help to bring the people of God in daunger of theyr soules And all those serue to accomplishe the abhominable pryde of suche gentelmen which cōsume the goods of the poore the which ought to haue ben bestowed vppon a lerned minister in costly apparel belly chere or in building of gorgious houses But let thē be assured that a day will come when it will be layd to theyr charge Rapina pauperū in domibus vestris And then they shall perceaue that theyr faire houses ar built in the place called Aceldama they haue a bloudy foundation and therfore can not stād long This matter also is so wayghtye and the spirituall slaughter of the poore people so miserable and wofull that except the magistrates spedely looke thereunto and redres the same the Lorde of Sabaoth hymself will synde oute som remedy to delyuer his people from suche cater pillers and requyre the bloud of his people at theyr hāds by whose couetousnes they were letted to come to the knowledge of Christ. And besides thys suche 〈◊〉 wolues as deuoure the lyuings of teachers ministers of gods word shall not be hable to come in the presence of the Lord to pray vnto hym or to prayse hym for all that euer they doo yea euen their prayers is execrable before the Lord so long as they turne their eare fro the heating of the lawe of the Lorde that is to saye so longe as they doo not euen from the verye 〈◊〉 of theyr hartes 〈◊〉 aboute to redresse these heynous faultes with the which they be intangled Let them repēt therfore euen 〈◊〉 before the wrathfull indignation of the Lord faule vppon them and so destroy them in theyr sinnes And these thyngs ought to be considered of all them that pretende christianytie of what estate or degree soeuer they be as well lawyers whose couetousnes hath almost deuoured England as craftesmen husbandmen seruauntes and others remembryng with them selues that if theyr hartes be inclined to wickednes the Lorde will not heare theyr prayers Let them stand in awe of the Lorde theyr God and so behaue themselues in theyr conuersation and life that they may haue recourse vnto him and be incoraged to make theyr praiers cōsidētly before him in the name of Iesus Christ of whom they shall receaue comfort of soule and body as well in this world as in the world to come eternally For this is most certayne that if they procede in their wickednes and vngodlynes not passying wheather they be ruled moued and stirred by the gratious spirit of God to praise his name or not then most assuredly the Lord wil power out his plages vpon the hole realme according to the saying of the Prophet the Lord will power out his wrath vpon the kingdoms that haue not called vppon his name Now to the intent that they which are ignoraunt and vnlerned may the better be instracted howe to order themselues when they go about to present themselues before the maiestye of God and talke with hym concernyng those thinges whiche be nedefull for theyr soules health and preseruation of their bodyes I thought it good by the instant request of the godly learned to put fourth these sermons here folowing in print which were preached in king Edwards 〈◊〉 before the right honorable ladye Katheryne Duches of Suffolke her grace by that same reuerend sather and most constant martyr of Chryste Doctor Hughe Latymer my most deere master For whose most paynfull trauels faythful 〈◊〉 trew carefulnes for his countrey pacient imprisōment and constant suffering all the whole realme of England hathe great cause to geue vnto the eternall God most high laude and prayse For who is he that is so ignorante that did not see the wonderfull handiworke of God in that
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
haue their battailyng shoen which Saint Paule required of them Now whan we be shoed we must haue a bucklar that is fayth and this must be a right faith a faith accordyng vnto goddes worde for the Turkes haue theyr fayth so lyke wise the Iewes haue theyr faythe Item the false Christians haue theyr fayth but they haue not the right fayth not that faythe of which Saincte Paule speaketh here but they haue 〈◊〉 men dacé a false faith a deceiuable faith for it is not grounded in gods word therfore the right saith cā not be gottē except by goddes worde And the worde worketh not hath no commodities excepte it be taken with faythe Now we may trye our selues whether we haue this faythe or not yf we lye in synne and wickednes care not for gods worde and his holye commaundements but lyue onely accordyng to our lustes appetites thā we hauē ot this faith whā we be slouthful whā we be whoremōgers swearers or vumerciful vnto the poore thē we haue not this faith as lōg as we be in such 〈◊〉 sinnes but if we heare gods word beleue be 〈◊〉 to liue after it leaue our sinnes 〈◊〉 thā we haue that fayth of which S. Paule speaketh here then we shal bee able to quenche the fyery arrowes of the deuyll So yehaue hearde what the armour of god is namelye truthe Iustice readines to heare gods worde and faith but this fayth must not be onely in our mouth in our tongue but it must bee in oure handes that is to say we muste not onelye talke of the gospell but also we must folowe it in our conuersations and 〈◊〉 Now than we must haue a helmet a salet that is saluatiō whatsoeuer we do we must consider whether it may further or let vs of our saluation when it may let thee of thy saluation leaue it whē it may further thee thē do it so throughout 〈◊〉 our lyues we must haue a respect whether oure doynges may stande with our saluation or not Whan we are now redy and armed rounde about so that our enemy can not hurte vs than we must haue a sworde in our handes to 〈◊〉 withall and to ouercome our ghostly ene my what maner of sworde is this Mary it is gods worde it is a spirituall sword which all people oughte to haue Here ye here that all men and women ought to haue that sworde that is the worde of god wherwith they may fight agaynste the deuill Now I pray you how could the lay people haue that sworde how could they fyghte with the deuyll when al thynges were in Latine so that they coulde not vnderstand it Therfore how needefull it is for euery man to haue gods words it appeareth here for only with the worde of God we must fight against the deuyll which deuyll entendeth dayly to do vs mischief how could now the vnlerned fight against him whan all thyngs were in latine so that they might not come to the vnderstandyng of gods worde Therfore let vs geue god most harty thankes that we haue gods worde and let vs thankfully vse the same for only with gods word we shall auoyde and chase the diuel and with nothyng els Our Sauioure when he was tempted what were his weapons wherewith he foughte nothyng els but goddes word Whan the deuill tempted him he euer sayeth Scriptum est it is written whan the deuyll would haue hym to caste hym selfe doune from the temple he saide vnto hym Scriptum est non 〈◊〉 dominum Deum tuum It is written Thou shalte not tempt thy lorde god that is to say we may not put god to do that thing miraculously when it may be done other wayes Agayn vpon the mountaine whan the deuyll wold haue hym to worship him he said Scriptum est It is writen thou shalt honor thy god onely So lykewise we muste haue gods worde to fyghte with the deuill and to withstande his temptations and assaultes as when the deuyll moueth me to commit adultery I must fight against him with the word of god Scriptum est it is written thou shalt not 〈◊〉 adultery Thou deuill thou shalt not be able to bring me vnto it to do against my lorde God So likewise when the deuil moueth me to make lyes I must confoūd him with gods word S. Paule saith Veritaté loquimini 〈◊〉 cum proximo suo speake the truth euery one with his neighbour as there is a common saying amongest vs Say the 〈◊〉 and shame the diuel so euery one man woman must fighte agaynst the dyuel But we 〈◊〉 we haue a greater and higher degree we are magistrates we haue the spirituall sworde of god in a higher degree then the common people we must rebuke other men and spare no man our office is to teach euery man the way to heauen And whosoeuer wyll not folow but liueth stil in sinne and 〈◊〉 him ought we to stryke not to spare like as Iohn Baptist did whē he said to the great and proude king 〈◊〉 non licet tibi Sir it becōmeth not thee to do so So we preachers must vse gods word to that correctiō of other 〈◊〉 sins we may not be flatterers or clawbackes other people that haue not this vocatiō may exhort euery one his neighbour to leaue sinnes but we haue the sword we are auctorised to stryke them with gods word Now the last part of this armour is prayer and I warrant you it is not left out for it is the christen mans special weapon wherwith to stryke the deuil vanquishe his assautes and if we be weake and feele our selues not able to withstād our enemy we must fall to prayer which is a sure remedye to 〈◊〉 god to help for his own sake and for Christes sake for his promise sake for he were not god yf he shold not kepe his promises therfore Christ cōmaundeth vs to pray alwais when we haue nede and no dout there is neuera tyme but we haue 〈◊〉 eyther for oure selues or els for oure neighbours therfore to pray we haue nede and we shal ouercome the deuill with faithful prayer For prayer is the principall weapon wherwith we must fight against the diuel I spake of faithful praier for in times paste we toke bibling babling for 〈◊〉 whā it was nothing lesse and therfore 〈◊〉 Paul addoth 〈◊〉 in spirit We must pray in spirit with a penitēt 〈◊〉 for there is no mā that hath an yl conscience that doth pray in spirit he that is a whoremōger or a swearer a carder or 〈◊〉 a dronkard or suche like that 〈◊〉 his praier hathe no 〈◊〉 as long as he is in purpose of sinne he can not pray 〈◊〉 〈◊〉 can not pray thē he is vnarmed he hath not these wea pons of which s. Paul speaketh here but he that hath a penitent heart is cōtent to leaue his sinnes wickednes that same is he whose praiers shal be heard And whan we praye
you first what prayer is Secondarily to whom we ought to praye Thirdely where and in what place we ought to pray And fourthely I tolde you the diuersitie of prayer namely of the common prayer and the priuate These and such lyke thynges I haue dilated and cxpounded vnto you of late in the open pulpet Nowe at this present tyme I 〈◊〉 as by the way of a lecture at the request of my most gracious Lady to expoūd vnto you her housholde seruantes and other that be willing to heare the right vnderstandyng and meaning of this most perfect prayer which our sauior hymself taught vs at the request of his disciples which prayer we call the Pater noster This prayer of our lorde maye be called a prayer aboue all prayers the principall and moste perfect prayer whyche prayer ought to be regarded aboue all others consideryng that our Sauior hym selfe is the author of it he was the maker of this prayer beeyng very God and very man He taught vs this prayer whiche is a moste perfecte scholemaister and commanded vs to 〈◊〉 it whiche prayer conteineth great and wonderfull thinges if a learned man had the handlyng of it But as for me suche thynges as I haue conceiued by the readyng of learned mens bookes so 〈◊〉 foorth as GOD will geue me his grace and spirite I will shewe vnto you touchyng the 〈◊〉 meanyng of it and what is to bee vnderstand by euery worde contained in that prayer For there is no worde ydle or spoken in vaine For it must nedes be perfect good and of great 〈◊〉 〈◊〉 our sauiors teachyng which is the wysedom of God it self There be many other psalmes prayers in scripture very good and godly and it is good to know 〈◊〉 But it is with this prayer the Lordes prayer I say lyke as with the lawe of loue All the lawes of Moses as concernynge what is to be done to please God how to walke before him vprightly and godly All such lawes are 〈◊〉 in this lawe of Loue Diliges Dominum Deum 〈◊〉 ex toto corde tuo in tota anima tua in tota mente 〈◊〉 proximum sicut reipsum Thou shalt loue the lorde thy God with all thy hart with all thy soule and with all thy mynde and thy neighbor as thy self euen so is it with this prayer For like as the law of Loue is the sūme and 〈◊〉 of thother lawes so this prayer is the 〈◊〉 and abridgement of all other prayers all the other prayers are conteined in this prayer yea whatsoeuer mankynd hath nede of to soule and body that same is conteyned in this prayer This prayer hath ii partes it hath a preface which some call a salutation or a louing entrance secondarily the praier it self The entrance is this 〈◊〉 〈◊〉 〈◊〉 Pater noster qui es in coelis Our father which art in heauen as who say you christen people you that beare the name of christians you must pray so Before I go any further I must put you in remembrance to consider how much we be bound to our sauior Christ that he wold vouchsafe to teache vs to pray in this prayer to signifie vnto vs the good will whiche oure heauenly father beareth towardes vs. Now to the matter Our Father These wordes 〈◊〉 not to the petitions they be but an entring a sekyng fauor at Gods hande yet if we well way consider them thei admonish vs of many things and strenghthen our faith wonders well For this worde Father signifieth that we be Christes brothers and that God is oure Father He is the eldest sonne he is the sonne of GOD by nature we be his sonnes by adoption thorough his goodnesse therefore be biddeth vs to call hym our Father which is to be had in freshe memory and great reputation For here we are admonished howe that we bee reconciled vnto God we which before tymes were his enemies are made nowe the children of GOD and inheritoures of euerlasting lyfe Thus we be admonished by this woorde Father So that it is a woorde of muche importance and great reputation For it confyrmeth our fayth whan we call him 〈◊〉 Therfore our Sauiour whanne he teacheth vs to call God father teacheth vs to vnderstande the fatherly affeccion which God beareth towardes vs whiche thing maketh vs bolde and hearty to call vpon him knowyng that he beareth a good wil towards vs and that he wil surely heare our praiers Whan we be in trouble we doute of a straunger whether he wil helpe vs or not but our sauiour commaundyng vs to call God father teacheth vs to be assured of the loue and good will of GOD towarde vs. So by this woorde Father we learne to stablish and to comforte oure saythe knowyng moste assuredlye that he wyl be good vnto vs. For Christ was a perfecte schoolemaister he lacked no wysedome he knewe his Fathers wyll and pleasure he teacheth vs yea and moste certainely assureth vs that GOD will be no cruell iudge but a louyng Father Here we see what commodities we haue in this word Father Seyng no we that we fynde suche commodities by this one word we ought to consider the whole praier with great diligence and earnest mynde For there is no worde nor letter conteined in this prayer but it is of great importance and waighte therfore it is necessarye for vs to knowe and to vnderstande it thoroughlye and thanne to speake it consideratelye wyth greate deuotion elles it is to no purpose to speake the woordes withoute vnderstandyng it is but lyplabour and vayne bablying and so vnworthy to bee called prayer as it was in tymes 〈◊〉 vsed in Englande Therefore whenne you saye thys prayer you muste well consyder what you saye For it is better once sayde deliberately with vnderstandyng then a thousand times without vnderstanding which is in very dede but vain babling and so more a displeasure than pleasure vnto God For the mat ter lyeth not in muche sayeng but in well saying So if it be sayd to the honor of God than it hath his effect and we shall haue our petitions for God is trewe in his promises and our Sauior knowing him to be well affected towardes vs commaundeth vs therefore to calle hym Father Here you must vnderstande that lyke as our Sauior was most earnest and feruent in teachyng vs 〈◊〉 to pray and call vpon God for ayde and helpe and for thynges necessarie both to our soules and bodies So the deuill that old serpent with no lesse diligence endeuoreth himselfe to let and stoppe our prayers so that we shall not cal vpon god And amongest other his lettes he hath one especially where with he thynketh to keepe vs from prayer whiche is the remembraunce of our synnes When he perceiueth vs to be disposed to praye he commeth with his crafte and suttle conueiaunces saying What wylte thou praye vnto god for aide and helpe knowest thou not
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
lette men beware of the right hande for they are gone by and by 〈◊〉 god with his 〈◊〉 illuminate theyr heartes I wold such men would begynne to say with Dauid Proba 〈◊〉 domine Lord proue me spurre me forwarde sende me somewhat that I forgette not thee So it appereth that a Christē mās lyfe is a 〈◊〉 a warrefare but we shall ouercome all our enemies yet not by our own power but thorough god which is able to defende vs. Truth it is that god tempteth Almightye 〈◊〉 〈◊〉 to our commodities to dot vs good withall the 〈◊〉 tempteth to our euerlastyng desiruction God 〈◊〉 vs for 〈◊〉 sake that we should not 〈◊〉 〈◊〉 therfore he pro 〈◊〉 vs diuersly 〈◊〉 had 〈◊〉 to 〈◊〉 this prayer Lord leade vs not into 〈◊〉 whā we ryse vp in a morning or whatsoeuer we do whan we 〈◊〉 the 〈◊〉 busy aboute vs we shoulde call vpon god The 〈◊〉 of the 〈◊〉 shold make 〈◊〉 watchful 〈◊〉 we 〈◊〉 with what 〈◊〉 〈◊〉 he applieth his busines 〈◊〉 〈◊〉 sleepeth not he 〈◊〉 not he 〈◊〉 bys owne busynesse he is 〈◊〉 and 〈◊〉 mynde of 〈◊〉 matters To what ende is he so 〈◊〉 〈◊〉 and searchyng lyke a hunter 〈◊〉 to take 〈◊〉 at a vauntage 〈◊〉 〈◊〉 calleth hym a 〈◊〉 Lyon 〈◊〉 is 〈◊〉 〈◊〉 power for you knowe the Lyon is the 〈◊〉 of all 〈◊〉 beastes 〈◊〉 he goeth aboute Here is 〈◊〉 〈◊〉 Nō est potestas c. There is no power to be likened vnto his power yet our hope is in god for as strong as he is oure hope is in god he cannot hurte or slay vs without the permission of god therfore let vs resort vnto god and desire him that he wyll able vs to fight against him Further his 〈◊〉 is expressed by this worde serpent he is of a swift nature he hath such compasses such fetches that he passeth all thinges in the world Again consider how long he hathe bene a practicioner you muste consider what Satan is what 〈◊〉 he hath so that we are not able to match with him O how feruentlie oughte we to crye vnto god considering what danger and peril we be in and not onlye for our selues we oughte to pray but also for al other for we ought to loue our neighbout as our selues Seing then that we haue such an enemy resist for so it is nedefull for I think that now in this hall amongst this audi ence there be manie thousand deuilles which go about to let vs of the hearyng of the word of god to make hardnes in our hearts to sturre vp such like mischiefe within vs. But what remedy Resistite withstand withstand his motiōs and this must be done at the first For as strong as he is whan he is resisted at the firste he is the weakest but yf we suffer him to come into our hearts than he cannot be driuen out without great labour and trauaile As for an ensample I see a fayre woman I like her very wel I wish in my heart to haue her Now withstand this is a temptation Shal I folow my affec tions No no call to remembraunce what the deuill is call god to remembraunce and his lawes consider what he hath commanded thee say vnto god Lord leade vs not into 〈◊〉 but deliuer vs from euyll For I tell the when he is entred once it wil bee hard to get hym out againe therfore suffer him not to long giue him no mansion in thy heart but strike him with the worde of god and he is gone he wil not abide An other ensample There is aman that hath done me wrong taken awai my liuing or hurt me of my good name the deuill stirreth me against him to acquite him to doe him an other foule turne to auenge my self vpon him Now whā there rise vppe such motions in my hearte I muste resiste I must stryue I must consider what god saith Mibi vindictā let me haue the vengeaunce Ego 〈◊〉 I wyll punishe him for his yll doynges In suche wise we muste fighte with Satan we must kill him with the worde of god Resistite away thou Satan thou mouest me to that which god forbiddeth god wyll defende me I will not speake yl of my neighbour I wyll do him no harme so you must fighte with hym And further remember what S. Paule saith If thy enemye bee hungrye lette him haue meate this is the shroude turne that scripture alloweth vs to doe to oure enemies and so we shall cast hoate 〈◊〉 vpon his head which is a 〈◊〉 〈◊〉 speche 〈◊〉 ye may vnderstand it take an ensāple This man hath done harme vnto thee make him warme with thy benefites beare patiētly the iniuries done vnto thee 〈◊〉 him and do for him in his necessities then thou shalt heat him for he is in coldenes of charitie at the length he shall remember himself and say what a man am I This man hath euer ben frendly and good vnto me he hath born paciently al my wickednes truely I am muche bound vnto him I will leaue of from my wrong doings I wil no more trouble hym And so you 〈◊〉 that this is the way to make our enemy good to bryng hym to reformation But there be some that when they bee hurte they wyll doe a foule turne agayne but this is not as GOD woulde haue it Sainct Paule commaundeth vs to poure hoate coales vppon our enemies heade that is to saye yf he hurte thee doe hym good make him amends with weldoyng geue him meate and drynke whereby is vnderstande all thynges when he hathe neede of councell helpe hym or whatsoeuer it is that he hathe neede of lette hym haue it And thys is the righte way to reforme our enemie to amend hym and bryng hym to goodnesse For so Saincte Paule commaūdeth vs saying Noli vinci à malo be not ouercome of the wicked For when I am aboute to doe my enemye a 〈◊〉 turne then he hathe gotten the victorye ouer me hee hath made me as wycked as he hymselfe is But we oughte to ouercome the yll with goodnes we should ouercome our enemy with well doyng When I was in Cambridge Maister George Stafforde red a lecture there I heard him and in expounding the 〈◊〉 to the Romains comming to that place where S. Paule sayth that we shall ouercome our enemy with welding and so heape vphoate coales vpō his head Now in expounding of that place he brought in an ensample saying that he knewe in London a great riche merchaunte whiche merchant had a very poore neighbour yet for all his pouertye he loued hym very well and lente him money at his neede and lette him to come to his table whansoeuer he would It was euen at that time when Doctour 〈◊〉 was in trouble and should haue bene burnt yf GOD had not turned the kinges hearte to the contrarye Nowe the richeman beganne to be a 〈◊〉 man he beganne to smell the gospell the
for Vexatio dat intellectum vexation and trouble maketh vs to know ourselfes and techeth vs to leaue sinne and wickednes There be many which be in great 〈◊〉 shut out of their houses or in syckenes or other trouble they shall comfort themselues with this blessyng which Christ our sauiour promised vnto them namely they shal be sure that they shall haue comfort and 〈◊〉 of their miseries for he will not suffer them to be further tempted then they shal bee able to beare and then in the ende they shall haue euerlasting cōfort It is a notable answer that Abraham maketh to the rich-man when he lay in hellish fyre My sonne saith he 〈◊〉 bona in vita 〈◊〉 hast receiued thy good dayes in thy lyfes tyme now thou shalt be punished But Lazarus hathe had miseries and calamities and therefore he shall bee comforted now So we must learne to be contente to goe from weping to laughyng from sorowe 〈◊〉 felicity but we 〈◊〉 first suffer here we may not go from the one felicity to the other therfore s. Hierome saieth that he is a delicate 〈◊〉 that wyll not suffer sometymes miseries and calamities Therfore let vs be content with it let vs beare them with a saithfull heart elswe shall not attaine to this comforte for the miseries that the godlesse haue operantur 〈◊〉 they worke their owne destruction and cuerlastyng perdition sor they can not beare them as they ought to doe they murmure and crye out agaynste god but the godly whan he is in miseries he taketh greate profite by it for miseries dryue hym to leaue synne and wickednes and to repent for that which he hathe 〈◊〉 agaynste god Here you maye perceiue nowe that they that wyll haue comforte muste goe to that pylgrimage they must taste miseries and so at the ende they shall haue euerlastyng comforte The thirde mile or dayes iourney is this Beati mites 〈◊〉 niam inheritabunt terram Blessed be the 〈◊〉 for they shal inherite the land This meekenes is such a thing that whosoeuer hath her can be quiet in al thinges 〈◊〉 that hath her wyl not auenge hymselfe But ye must know there bee two maner of 〈◊〉 There is a priuate vengeance there is a publique vengeance the publique vengeaunce is allowed of God the priuate is forbidden for god sayeth to euery 〈◊〉 man Mihi vindictam ego 〈◊〉 Let me haue the vengeaunce and I wyll rewarde it Whan anye man dothe me wronge I shall or may not auenge me nor yet desyre in my hearte to be auenged vpon hym I beyng a priuate man and not a 〈◊〉 But there is a publike vengeaunce that is the magistrates they must see that wrong doers be punished and rewarded accordyng to their misbehaueouis But I maye not auenge my selfe For I am blessed when my good is taken from me wrongfully and I take it well For Christ sayeth in 〈◊〉 〈◊〉 they shall inherite the lande he that for goddes sake leaueth hys lande or his gooddes he shall inherite the lande so he shall with leuyng the lande inherite the lande but what shall I doe when my good is taken from me Aunswere goe to goddes promises whyche are 〈◊〉 accipiet he shall receiue it agayn hundreth folde The publike vengeauuce is committed vnto the magistrates God 〈◊〉 vnto 〈◊〉 to punishe the transgressoures and again the 〈◊〉 or 〈◊〉 ought so obey and to suffer the punishment which the magistrates shal lay vpon him for so it is written 〈◊〉 malum 〈◊〉 〈◊〉 〈◊〉 pull Thou shalt take awaye the yll from amongest the people So ye heare how that we maye not auenge oure selues when anye man doeth vs wrong yet for al that this taketh not away the liberty of the vse of the law for a christian man maye go to the law and seke remedy yet we must take hede that we go not to auenge oure selues vppon our neighbour with a vengeable hearte nor yet should we not go with a 〈◊〉 hearte to gette ought 〈◊〉 our neighbour elles it is lauful to vse the law whā it is done with a charitable heart As it is laufull for me beyng sick to go to the phisicion without breach of my fayth to godward but yf I should go to the phisition in 〈◊〉 of God then this goyng were a wicked goyng So I say when we wil go to the law we muste beware that it be done charitably not with a vengeable mynd for whosoeuer 〈◊〉 to be auenged he shall not be blessed of god Agayne whosoeuer suffreth wronge at hys neighbours hande and taketh it willyngly he shal be blessed of god An ensample we haue in Ioseph his brethren solde hym and handled him most cruelly and tyrannously what did he he toke it wyllyngly without any reuengement what dyd god Mary he fulfilled his promise inheritabunt terram they shall inherite the lande Therfore he made him lorde ouer al Egipt this did god and so he wyll do vnto vs but our heart is so poysoned with the poison of malice that we thynke we shoulde be vndone when we should not auenge our selues but they that haue the spirite of god and to whom these blessynges pertayne they 〈◊〉 charitable and yet vse the law when necessitie shall 〈◊〉 so but they wyll doe it wyth a godlye mynde 〈◊〉 they shall inherite the lande some 〈◊〉 the lande for eternall lyfe but it maye bee vnderstanded of thys 〈◊〉 to for they that be pacient and beare and suffer God wyll rewarde them here in this world and yonder to Now ye haue hearde what we shall haue when we be meeke spirited let vs therfore set aside all stubburnes al vengeance hatred and malice one against another so that we may obtain that land which Christ promised vs. Beati qui 〈◊〉 〈◊〉 unt 〈◊〉 quoniam 〈◊〉 〈◊〉 Blessed bee they that hungre thurst after rightuousnes for they shal be 〈◊〉 These wordes be 〈◊〉 diuersty it may be 〈◊〉 so Blessed be they that hunger and thurst that is to say that haue so great desyre to rightuousnes as a hungry man hath to his meate and drynke Some 〈◊〉 it of the iustice of the soule for the faithfull be euer hungry they euer thynke they be not well they be 〈◊〉 behind the hande and so do not that hypocrites for they haue opera supererogationis 〈◊〉 haue so much that they are able to sell vnto other men to brynge them to heauen But I will 〈◊〉 these wordes so They that hunger 〈◊〉 they that 〈◊〉 wrong for when a man suffereth wrong and 〈◊〉 he hungreth and thirsteth to haue iustice to come to his right for it is a common saying amongest the people The law is ended as the 〈◊〉 is frended Now he that is so iniured and wronged and hath a godlye hunger and thurst to rightuousnes he shal be satisfied in this world and in the worlde to come he shal haue 〈◊〉 life Ensamples we haue in scripture Ioseph whan he
supersticion and Idolatrye And one that wyll nothing at all 〈◊〉 els very weakely resist the Deuils plough yea happy it is if he take not part wyth the Deuyl where he should be an enemy to hym it is wel if he take not the Deuiles part agaynst Christ. But in the meane time the Prelates take theyr pleasures They are Lords and no labou rers but the Deuil is diligent at his plough He is no vnpreaching prelate He is no Lordly loyterer from his cure but a busy plough man so that among al the prelates and among al the packe of them that haue cure the 〈◊〉 shal go for my mony For he styl applyeth his busynes Therfore ye vnpreaching prelates learne of the Deuil to be diligent in doing of your office Learne of the Deuil And if you wyl not learne of God nor good men for shame learne of the Deuyl ad 〈◊〉 〈◊〉 dico I speake it for your shame If you wil not learne of God nor good man to be diligent in your office learne of the Deuil 〈◊〉 there is now very good hope that the Kinges maiesty being by the helpe of good gouernaunce of his moost honourable counsailours he is trained brought vp in learning and knowledge of gods word wil shortly prouide a remedy and set an order herein which thing that it may so be let vs praye for hym Praye for hym good people praye for hym ye haue great cause and neede to praye for hym FINIS THE SEVEN SERmons of the reuerend father M. Hughe Latimer whiche he preached before our late souerayne Lorde of famous memory king Edward the .vi. within the Preaching place in the Palace at Westminster in the yeare of our Lorde 1549. the first Sermon the .viii. of Marche wherunto are added other two Sermons aswel that he preached at Stamford as also the last that he made before the late kyng Edward whiche he called hys vltimum vale ¶ Imprinted at Lōdon by Iohn Day dwelling ouer Aldersgate ¶ Cumgratia priuilegio Regiae Maiestatis per septennium An. 1562. ¶ To the righte vertuous and gratious Lady Katherine Douches of Suffolk Thomas Some her humble and faithful Oratour wisheth godly fauour euer lasting saluation from God the father through Iesus Christ our mereifull Lorde WHan man is borne for man that one to another should be a God and not a deuyll an helper no hynderer vnto whom also the vse of the tonge is only geuen whereby they doo both expresse and shew the affections of their mindes there is no man which can say I haue no nede of any man But amonges infinite mischiefes and euilles of mans pouertie and anguish by whiche he hath nede of other mens helpe is the instruction of prudence or vertue and of science For mankinde in this do precel chiefly brute beastes because they helpe one another by mutuall communication In learnyng good and vertuous maners the vse of commoning is required chiefly that men erryng and ignoraunte shoulde be taught for there is none which shall euer lerne of himselfe al though he be neuer so happily borne Therfore it shall become euery man which do intende to liue godly to here and learne godly bokes to print heauenly documēts in their harts For as euill doctrine deuelish bokes filthie talke do corrupt good maners so faithful precepts godly bokes chast cōmoning honest shal edifie cōfirm wherfore intending to do good vnto al men and namely vn to suche as erre and be ignorante I haue gathered writ and brought into lighte the famous fryday 〈◊〉 of M. Hugh Latimer which he preached in Lēt last past before our most noble king Edwad the sixt at the new palaice of westminster the third yere of his reigne which Sermōs most vertuous La dy I dedicate vnto your honorable grace nothing doubting but that you will gladly imbrace them not only because of their excellencie but chiefly for the profit which shal ensue thorough them vnto the ignorant For in them are fruteful godly documents directing ordinatly not only the steps cōuersation and liuing of kings but also of other ministers and subiectes vnder him And let no man begreued though it be not so exactly done as he did speake it for in very dede I am not able so to doo to wryte word for word as he did speake that passeth my capacitie though I had xx mens wittes and no fewer handes to write with all As it is vnpossible that a little ryuer should receiue the recourse of the mayne sea with in his brimmes so that no water should ouer whelm the sides therof In lyke manner is it more vnlyke my simple witte to comprehende absolutly the aboundante eloquence and learning whiche floweth most aboundantly out of godly Latimers mouth Notwithstanding yet had I rather with shamefastnes declare charitably this parte of his godly documents and counsell then with slouthfulnes forget or kepe close folishly that thing which may profete many who is that will not be glad to heare and beleue the doctrine of godly Latymer whom God hathe appoynted a prophet vnto our most noble Kynge and vnto our Realme of England to declare the message of the lyuing god to 〈◊〉 and 〈◊〉 oute all sinnes and vice to plant and graffe in mens hartes the plenteousnes of all spirituall blessynges in Iesus Chryste oure Lorde Moyses Ieremias Helias did neuer declare the true message of God vnto theyr rulers and people with a more sincere spirite faythfull minde aud godly zeale then godly Latimer dothe now in our dayes vnto our moste noble Kynge and 〈◊〉 the whole realme Furthermore also Iosia receyued neuer the boke of Gods will at the handes of Helkia the hye priest or the admonicion of Hulda that prophetesse with a more perfect and godly feare then oure most noble Kynge doth most faithfully geue credite vnto the wordes of good fa ther Latimer And I haue no doubt but all godly men will lykewise receyue gladly his godly Sermons and geue credit vnto the same Therfore this my rude laboure of another mans swete most vertuous ladye I offer most humbly vnto your grace moued there vnto of godly zeale thorough the godly fame that is disperst vniuersally of youre most Godly disposicion and vnfained loue towardes the lyuyng almightye eternall God and his holy worde practysed dayly bothe in your graces most vertuous behauour and also godly charitie towards the edificatiō of euery mēbre graffed in Chryst Iesu most humbly desyring your grace to accept fauourably thys my temerous enterpryse And I your most humble and faythfull Oratour shall praye vnto Iehouah the God whiche is of hymself by whom and in whom all thynges lyue moue and be that that good work which he hath begonne in you he may perform it vnto your last endyng through our Lord Iesu Chiste who preserue and kepe your grace now euer So be it The argument of the fyrst Sermon IN this first Sermon is declared taught the godly
feare me it is to godly to be folowed The preachers are occasyo ned 〈◊〉 to inueye a. gainstsuch vyce as the 〈◊〉 are infec ted vvith as Paul to the Cor. thei x xi cap. VVhy M. Latymer vsed this example and to what end and purpose Chaunce medly Voluntary murder mistermed chācemed ly He meaneth Austin The tyme of repentance is here The span ard 〈◊〉 killed the English man As abhominable vvhore dome vsed ia London as 〈◊〉 vvas vpon the banck Le tvs feare the one and put no doute but that the other is to foule 〈◊〉 to be a lie There be places in London priuileged where 〈◊〉 is haunted A laulesse place of licentious libertye Dicing houses Shooting vvas wōt to be the old exercise of Eng land but the pastime is to 〈◊〉 full 〈◊〉 〈◊〉 〈◊〉 dicers Shooting hath bene set by in tymes past VVhoring 〈◊〉 the tou 〈◊〉 in 〈◊〉 af 〈◊〉 in 〈◊〉 fieldes 〈◊〉 〈◊〉 〈◊〉 taug 〈◊〉 〈◊〉 the feate of 〈◊〉 in a 〈◊〉 bovve Shooting is 〈◊〉 of Mar cilius 〈◊〉 cinus Regnold Poole the Cardinall 〈◊〉 sate in Simons 〈◊〉 〈◊〉 v. Luc. iiii An exam 〈◊〉 of 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glory Honor foloweth them that 〈◊〉 〈◊〉 it The common people smelled Christ out in the vvildernes and folovv ed him 〈◊〉 ther but so did not the Scribesthe 〈◊〉 nor the bi 〈◊〉 Cstrist 〈◊〉 him 〈◊〉 to a dead 〈◊〉 on The Phari sees doctrine vvas void of remedy for 〈◊〉 VVe can not be saued without hea ring of the 〈◊〉 of god The foote 〈◊〉 of the ladder of saluatiō M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them to resorte to the hea 〈◊〉 of 〈◊〉 mons not withstan ding the purpose of 〈◊〉 com ming is not all of the best S. Augu stine 〈◊〉 of curiosi tie to Mil lane to 〈◊〉 Am brose 〈◊〉 Augustine 〈◊〉 came of a Maniche a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 VVhat is 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 bee born 〈◊〉 aboue One 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 Hovv necessary the office of preaching is to oure saluation The deuil is 〈◊〉 to decaye preaching Note the 〈◊〉 〈◊〉 〈◊〉 ment of the 〈◊〉 The deuil 〈◊〉 〈◊〉 〈◊〉 The fee 〈◊〉 mynge of 〈◊〉 The deuil goth to the vniuer 〈◊〉 to tea che but 〈◊〉 〈◊〉 The mysorder of vvalkers 〈◊〉 〈◊〉 To vvhat ende the Kynges grace 〈◊〉 the banketing place VVhy Christe vvould ra ther go in to the boat then 〈◊〉 vpon the land or the banke An aun svver to a prety ob iectiō the sigure is 〈◊〉 〈◊〉 〈◊〉 God must not be 〈◊〉 〈◊〉 so lōg as vve may worke by 〈◊〉 meanes VVe must not tempt god VVhy Christe came into Simons boate 〈◊〉 ther then into any other A simple mater that standeth vpon so 〈◊〉 a ground A good lesson of humilitie Howe the bishop of Rome rule and raigne ouer the people The prea cher vseth to 〈◊〉 Christ re 〈◊〉 the people more 〈◊〉 the 〈◊〉 The 〈◊〉 of God may bee 〈◊〉 in any co 〈◊〉 place vvhere it 〈◊〉 〈◊〉 hearde A merve tale and 〈◊〉 〈◊〉 of a bishop 〈◊〉 〈◊〉 on vi sitation The pulpit 〈◊〉 his clapper 〈◊〉 do foo les in 〈◊〉 Robin hoode vvold not geue M. Latymer leaue to preach 〈◊〉 bishoppes 〈◊〉 haue the people to 〈◊〉 in ignorance still A good place of scripture for a papist to builde nought v pon nothieg Here is nought vpōnothing The 〈◊〉 of Christs first sermo A text of one Dioni sius Rikel a monk of the charter house The english of the latine text before Christ pro uides for the body as vvell as for the soule Christ con ferred his doctryne vvith mira cles Vpō vvhat vveake ground the Pope 〈◊〉 A faintand a feble argument A good groūd for the colledge of cardinals VVhy Christe spake in the plural number and vvhy 〈◊〉 singuler Christ sen des not foode and lyuing vvithout labour Kepers of feales 〈◊〉 their sea ling tymes VVhen Christes doctrine vvas suffi ciently 〈◊〉 They called vppon Luther to doo myracles VVhat kynde of miracles the 〈◊〉 had Vvhat pro sitte wee haue of Christes miracles Our 〈◊〉 and gayns musle not be imputed to god and not to our labor VVho getes 〈◊〉 luing by the diuell Some 〈◊〉 pute their gaines to theirlabo 〈◊〉 must 〈◊〉 Curious men Christ laboured 〈◊〉 bothe for the bodye and the soule All 〈◊〉 〈◊〉 ners and 〈◊〉 offended he that 〈◊〉 best may vveli be amended The reme dy of syn Math. 26. Luc. xxii 〈◊〉 xiiii Iudas dyd not sleepe nor foreslowe his busines Christ left 〈◊〉 of his disciples 〈◊〉 the gardē appoin 〈◊〉 them vvhat to do vvhiles he vvente 〈◊〉 〈◊〉 A solitary place is mete for 〈◊〉 A notable place to 〈◊〉 〈◊〉 doyrges for vs. 〈◊〉 di 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ours are o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exāple of A. chitophel which hā 〈◊〉 hym selfe Iob cursed the 〈◊〉 of his 〈◊〉 the 〈◊〉 he did invvardly be holde the horror of deathe VVhy Iob vvas vexed Dauid fea red not Goliath the mon strous 〈◊〉 but he fea 〈◊〉 deth Ionas fea red not the sea but he sea red death 〈◊〉 feared not the 〈◊〉 ty army of Sennache 〈◊〉 but he fered deth 4. Kin. xx Little Bilney the blessed martyr of god had vvonder full 〈◊〉 in his mynd Bylney 〈◊〉 hys death paciently A good 〈◊〉 son for such as 〈◊〉 in prison 〈◊〉 the 〈◊〉 sake Christe vvas in a gony An 〈◊〉 to an obiection 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 menting Christ suf fred nothing in his god head Howe Christe toke vpon hym oure synnes VVhy Christ was the greate synner of the vvhole vvorlde Christs suf ring in the gardeyne vvas one of the 〈◊〉 〈◊〉 of all his passiō He declares vvhat Christ did for vs by a similitude The greater the sin is the 〈◊〉 is the paine His suffe ring in the gardē vvas 〈◊〉 〈◊〉 painfull VVhy Christ suf fered such paynes in the 〈◊〉 All men shal beholde the vgsomface of death Hovv vve shal oner com deth VVhat is to be done vvhen the horrour of death comes VVhy 〈◊〉 suf fered such pain inthe garden A medita tion for vs in our gar dynes Euery day shold bee good friday to a christē mā 1. Sam. xxx 2 Samuel xviii VVe must pray ogod and not to sainctes VVhy the 〈◊〉 vvere com maunded to pray A differēs 〈◊〉 being tem pted and 〈◊〉 in to temptation The apostles vvere vvarned of theyr 〈◊〉 Christ dy 〈◊〉 pray in his agony Christ 〈◊〉 vp on him all oure infirmities except sin 〈◊〉 for vs when we are tempted When we are in Agony what phisik we should vse We shall finde our frendes sle ping 〈◊〉 〈◊〉 Now the flesh resistes m. L. wisheth prayer to be vsed He 〈◊〉 thē to prayer 〈◊〉 spirites 〈◊〉 start vp Christ 〈◊〉 ed in prayer House kepers and great men must geue exāple of prayer God punishes sin in not hearing ofour pra yers People