he sayth Coelum terram impleo I syll heauen and earthe And agayne Coelum mihi sedes est terta scabellum pedum meorum Heauen is my seate and the earth is my footestoole Where we see that he is a mighty GOD that he is in heauen and earthe with his power and might In heauen he is apparantly where face to face he sheweth himself vnto his Angels and Saines In earth he is not so apparantly but darkelye and obscurelye he exhibiteth himselfe vnto vs for oure corrupte and feble fleshe coulde not beare hys maiestye Yet he 〈◊〉 the earth that is to saye he ruleth and gouerneth the same ordering all things according vnto his will and pleasure Therefore we muste learne to persuade our selues and vndoutedlye beleue that he is able to helpe and that he beareth a good and fatherly wyll towardes vs that he will not forgette vs. Therfore the king and prophet Dauid sayth Dominus de coelo prospexit The Lorde hath seene doune from heauen As farre as the earthe is from heauen yet GOD loketh doune he seeth all thynges he is in euerye corner He sayethe the Lorde hathe looked doune not the Saynctes No he sayeth not so For the Sainctes haue not so sharpe eyes to see doune from heauen they be spurre blynde and sande blynd they can not see so farre nor haue not so long eares to heare And therefore our petition and prayer shoulde bee vnto hym whyche wyll heare and can heare For it is the Lorde that looketh downe He is here in earth as I tolde you verye darkely but he is in heauen moste manifestely where he sheweth him 〈◊〉 vnto his angels and sayntes face to face We reade in Scripture that Abels bloode dydde crie vnto God where it appeareth that he can heare yea not onely heare but also see and feele for he seeth ouer all thynges so that the least thought of our heartes is not hydde frome hym Therfore ponder and consyder these wordes well for they fortifie oure saythe We call hym Father to put our selues in remembraunce of his good wylle towardes vs. Heauenly we calle hym signifying his myghte and power that he maye healpe and doo all thynges accordynge to his wyll and pleasure So it appereth moste manifestly that there lacketh neither good will nor power in hym There was ones a prophete whiche whan he was yll intreated of kyng Ioas sayde Dominus videat 〈◊〉 The Lorde looke vppon it and require it There bee many menne in Englande and other where els whiche care not for God yea they be cleane without God whych saye in their heartes Nubes latibulum eius 〈◊〉 nostra considerat circa car dines 〈◊〉 ambulat Tushe the cloudes couer hym that he may not se and he dwelleth aboue in heuen But as I told you before Abels blood may certifie vs of his present know ledge Let vs therfore take hede that we doo nothyng that myght displease his maiestie neither openly nor secretely For he is euery where and nothyng can be hyd from hym Vider requiret He seeth it and will punishe it Further this worde Father is not onely apt and conuenient for vs to strengthen oure faith withall as I tolde you but also it moueth God the sooner to heare vs when we call him by that name Father For he perceiuing our confidence in him can not chose but shew hym lyke a Father So that this word Father is most mete to moue god to pitie and to graunt oure requestes Certaine it is and proued by holy Scripture that God hath a fatherly and louyng affection towarves vs farre passyng the loue of bodilye parentes to their children Yea as far as heauen and earth is a sonder so far hys loue towards mankynd exccdeth the loue of natu ral parentes to theyr children which loue is set out by the mouthe of hys holye Prophete Esay Where he sayeth Num 〈◊〉 tradet 〈◊〉 〈◊〉 suum quo minus misereatur 〈◊〉 vteri sui si esto 〈◊〉 illae ego tamen 〈◊〉 non 〈◊〉 Wyll a wyfe forget the chyld of her womb and the sonne whome she hathe borne and though she doe forgette hym yet wyll not I forgette thee Here are 〈◊〉 the affections and vnspeakeable loue whiche GOD beareth towarde vs. He sayeth 〈◊〉 potest 〈◊〉 Maye a woman He speaketh of the woman meanyng the man too but because women moste commenly are more 〈◊〉 towardes theyr Children then men bee therefore he nameth the woman And it is a verye vnnaturall woman that hateth her chylde or neglecteth the same But O lorde what craftes and conueiaunces vseth the deuyll abroade that he can bryng his matters so to passe that some women sette a syde not alonely all motherly affections but also all naturall humanitye in so muche that they kyll theyr owne children their owne bloud and fleshe I was a late credibly informed of a prieste whiche had taken in hande to be a middewyfe O what an abhominable thyng is this but what folowed he ordered the matter so that the poore innocente was loste in the meane season Suche thynges the deuyll cannebrynge to passe but what then God sayeth Though a woman doe forgette her chyldren though they kyll theym yet wyll I not forgette thee sayeth the Lorde GOD almightye Truthe it is there bee some women verye vnnaturall and vnkynde whiche shall receiue their punishements of GOD for it But for all that we oughte to beware and not beleue euerye tale tolde vnto vs and so rashelye iudge I knowe what I meane There hathe bene alate suche tales spreade abroade and most vntruly such false taletellers shal haue a greuous punishement of the Lorde whan he shall come to rewarde eue rye one according vnto his desertes Here I haue occasion to tell you a storye whyche happened at Cambridge Mayster Bylney or rather Saint Bylney that suffered death for Gods worde sake the same Bilney was the instrumente wherby God called me to knowledge for I maye thanke him next to god for that knowledge that I haue in the woord of GOD. For I was as obstinate a 〈◊〉 as anye was in Englande in so muche that when I shoulde bee made Bacheler of Diuinitie my whole oration went against Philip Melanchton agaynst his opinions Bilney heard me at that tyme and perceiued that I was zelous without knowlage and he came to me afterwarde in my studie and desired me for Gods sake to heare his confession I dyd so And to say the truthe by his confession I learned more than asore in many yeares So from that tyme forwarde I began to smell the word of god and forsoke the schole doctors and such foolries Now after I had ben acquainted with him I went with hym to visite the prisoners in the towre at Cambridge for he was euer visityng prisoners and sicke folke So we wente togither and exhorted them as well as we were able to doo mouing
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
as his father began with nothing it is a wicked happynesse if the father gate those goodes wyckedly And there is 〈◊〉 doubt but many a father gothe to the deuyll for his childes 〈◊〉 in that he neglected gods 〈◊〉 scraped for his child and forgat to relieue his poore miserable neighbor We haue in Scripture Qui 〈◊〉 pauperis 〈◊〉 Deo Who so euer hath pitie ouer the poore he lendeth vnto god vpon vsurie that is to say God will geue it vnto him againe with increase this is a laufull and godly vsurie Certain it is that vsurie was allowed by the lawes of this 〈◊〉 yet it 〈◊〉 not that vsury was godly nor allowed before god For it is not a good argument to say it is forbidden to take x. li. of the hūdred 〈◊〉 I may take fiue Like as a thefe can not say it is forbiddē in that law to steale xiii d. ob ergo I 〈◊〉 〈◊〉 vi d. or iii. d. or ii d. No no this reasoning will not serue afore god For though the lawe of this realme hangeth him not if he steale iiii d. yet for al that he is a thefe before god and shal be hanged on the fyry galowes in helle So he that occupieth vsurie though by the lawes of this realme he myght doo it without punishment for the lawes ar not so precise yet for all that he dothe wickedly in the sight of god For vsurie is wicked before god be it smal or great like as theft is wicked But I wil tel you how you shalbevsurers to get muche gayne Geue it vnto the poore than God wyll geue it to the with gain geue xx d. and thou shalt haue xl d. It shall come againe thou shalt not lose it or els God is not god What nedeth it to vse suche deceitfulnesse falshode to get richesse Take a lauful way to get them that is to scatter this abrode that thou hast thā 〈◊〉 shalt haue it again with great gains quadruplū 4. times saith scripture Now gods word saith that I shal haue again that which I laid 〈◊〉 with vsurie with gain Is it true that god saithe yes than let me not think that geuing vnto the poore doth 〈◊〉 〈◊〉 stock 〈◊〉 god saith the contrarie namely that it shall increase or els we make God a liar For if I beleue not his sayings thā by myne 〈◊〉 I make him a lyar as much as is in me Therfore learne here to commyt bsurie and specially you ryche men you must learne this lesson well for of you it is written Who 〈◊〉 hath muche muste make accompt for much and you haue much not to that end to do with it what you luste but you muste spende it as God appointeth 〈◊〉 in his word to do For no rich man can say before god this is my owne No he is but an officer ouer it an almener gods treasurer Our sauior saith Omnis qui reliquerit agrū c. centuplum accipiet Who soeuer shall leaue his fielde shall receiue it agayne an hundred folde As if I should bee examined now of the papistes if they should aske me beleue you in the masse I say No according vnto gods word and my conscience it is naught it is but deceiptfulnesse it is the 〈◊〉 doctrine Now I must go to prison I leaue al thynges behynde me wife and children good and land and all my frendes I leaue them for Christes sake in his quarell What saith our sauior vnto it Centuplum accipiet I shall haue an hundred tymes so much Now though this be spoken in such wise yet it may be vnderstanden of almes giuing to For that mā or womā that can find in their hertes for gods sake to leaue r. s. or r. li. they shal haue an hundred fold again in this life in the world 〈◊〉 come life euerlasting If this will 〈◊〉 moue our hertes than they are more than stome and slintie then our 〈◊〉 is iust and wel deserued For to geue almes it is like as whan a man cometh vnto me desireth an emptie purse of me I lend him the purs he cometh by and by and 〈◊〉 it full of money geueth it me So that I haue now my purse again the money to So it is to geue almes we lend an emptie purse and take a ful purse for it Therfore let vs persuade our selues in our heartes that to geue for gods sake is no 〈◊〉 vnto vs but great gaine And truly the poore man doth more for the rich man in taking thinges of him than the riche doothe for the 〈◊〉 in geuing them For the rich giueth but only 〈◊〉 goods but the poore geueth him by the promise of god al 〈◊〉 Quotidianū Daily here we learne to caste awaye all carefulnesse and to come to this storehouse of god where we shall haue all things competent both for our soules and bodies Further in this petition we desire that god will feede not onely our bodies but also our soules and so we praye for the 〈◊〉 of preaching For lyke as the body must be fedde daily with meate so the soule requireth her meate which is the word of god Therfore we pray here for all the clergie that they may doo their dueties and fede vs with the worde of god according to their calling Nowe I haue troubled you long therfore I will make an end I desire you remembre to resort to this storehouse whatsoeuer ye haue nede of come hither here are all things necessarie for your soule and body only desire them But you haue hearde how you must be apparelled you must labor and do your dueties and than come you shall find all things necessarie for you And specially now at this time let vs resort vnto god for it is a great brought as we thinke and we had 〈◊〉 of rain Let vs ther fore resort vnto our louing father which promiseth that whā we call vpon him with a faithfull heart he wil heare vs. Let vs therfore desire him to rule that matter so that we may haue our bodily 〈◊〉 we haue the ensāple of Elias whose praier god heard therfore let vs pray this 〈◊〉 which our sauior and redemer Jesus Christ himself taught vs saying Our father which art in heauen c. Amen The. vi Sermon vpon the Lordes praier made by mayster Hugh Latymer ET remitte nobis debita nostra sicut nos re mittimus debitoribus nostris And forgeue vs our trespasses as we forgeue them that trespasse againste vs. This is a very good prayer if it be said in faithe with the whole hert There was neuer none that did say it with the heart but̄ he had forgeuenes and his trespasses and al his sinnes were pardoned taken from him As touching that former petitions I told you that many thin ges wer cōteined in thē which you may perceue 〈◊〉 by that that I haue said 〈◊〉 partly by
is goddes Thus ye may perceiue it was our sauioure Christe that spake these wordes and they were spoken vnto the Phari seis that tempted him But they be a doctrine vnto vs that are 〈◊〉 disciples For whose wordes should we delite to heare and learne but the wordes and doctrine of our sa uiour christ And that I may at this time so declare them as may be for gods glory your edifying and my discharge I pray you all to helpe me with your prayers In the whiche prayer c. For the vniuersall churche of christ thorow the whole world c. For the preseruation of our Soueraigne Lord king Edward the. vi sole supreame head vnder God and christ of the churches of England and of Ireland c. Secondly for the kings most honorable 〈◊〉 Thirdly I commend vnto you the soules departed this lyfe in the 〈◊〉 of Christ that ye remember to geue 〈◊〉 prayse and thankes to almightye God for his greate goodnes and mercy shewed vnto them in that great nede conflict against the deuil and sinne To geue them at the houre of death fayth in his sonnes death and 〈◊〉 〈◊〉 they might conquere and ouercome and get the 〈◊〉 〈◊〉 thankes I saye for this adding prayers and supplycations for your selues that it may please God to geue you the like fayth and grace to trust only vnto the death of his deare sō as he gaue vnto them For as they be gone so must we the deuill wil be as ready 〈◊〉 tempt vs as he was then and our sinnes wil light as heuy vpō vs as theirs did vpon thē And we are as weake and vnable to resist as were they Praye therfore that we may haue grace to die in the same sayth of Christe as they did and at the latter daye be raysed with 〈◊〉 Isaac and Jacob and be partakers with Christ in the kingdome of heauen for this and grace 〈◊〉 vs saye the Lords prayer Tunc abeuntes Tunc It hangeth ou a text before Christe told them a similitude that the kingdō of heauē is lyke to a king that made a bridale to his senne he maryed his sonne and sent his seruaunts out to bid hys gestes Well they would not come although he had made great preparing and muche cost for them ambicion couetousnes and crueltie woulde not let them come Then he sent his warriours and destroyed them and again sente other seruauntes to bidde gestes to his bridall hande ouer head come who would They did his bidding the 〈◊〉 was full of gestes The king now would vew his 〈◊〉 fynding there one not cladde in mariyng garmentes he asked him frend howe camest thou here not hauing a mariage garment And commaunded to bind him hand fote cast him into vtter darknes there was wayling grinding of teth For many 〈◊〉 called and few be chosen Now Christ expoundeth this The kingdome of heauen is preaching of the Gospell This mariage is the ioyning of Christe hys churche which was begonne by Christ heare in earth and shall continue to the ende of the world The bidders of hys gestes are preachers but here are so many lettes and hinderances couetis is a let ambicion is a let crueltie is the gretest let For they bet his seruaunts brake theyr heades yea 〈◊〉 them which 〈◊〉 them to this bridall With this the king was angry and sent his men of warre to destroy those vnthankefull people Was he not angrye with couetousnes and with ambition Yes he is angrye with couetous men with ambitious men But most of all with cruel tie This is an angre aboue commune anger when men be not only 〈◊〉 but also adde crueltie to persecute the preachers that commeth to call vs to this mariage This toucheth God so nigh that he sayeth Qui vos audit me audit This crueltie the king would not leaue vnpunished but sent forth his men of warre They are called his mē of warre his men his men for warres come at his commaun dement Titus and 〈◊〉 sent of God to punish those couetous Jewes ambicious Jewes cruell Jewes that wolde not credit Christ nor beleue the preaching of saluation Now in warre what 〈◊〉 so euer get the victorye that is Gods parte that is Gods host Nabuchodonosor was an euill man a wicked man yet was he sent of God to punish the stubburne and couetous Jewes for their ambicion and crueltie and forsaking gods most holy word And he is called in scripture Gods seruaunt It is no good argumente He hath the victory Ergo he is a good man But this is a good argument He hathe the victory Ergo God was on his side and by him punished the contrary parte The preachers called good and bad They can doo no more but call God is he that must bringe in God must open the hartes as it is in the Actes of the Apostles When Paule preached to the women there was a silke woman Cuius cor deus aperu it whose hart God opened None could open it but God Paule could but only preache God must work God must doo the thing in wardly But good and bad came Therfore the preaching is likned to a Fishers net that taketh good fish and bad and draweth all to the shoare In the whole multitude that professe the Gospel al be not good all cannot away with the mortifying of theyr flesh they wil with good will beare the name of Christians of gospellers but to do the dedes they grudge they repine they cā not 〈◊〉 with it A monge the Apostles all were not honest naye one was a deuil So among so great number of gospellers some are carde gospellers som are dise gospellers som pot gospellers all are not good al seke not amendment of life Then commeth the king to see his gestes And findeth one not hauing the mariage garment and sayth to him Frēde how camest thou hither and hast not the mariage garmēt Fayth is the mariage garmente not a fayned fayth without good liuing but faythe that worketh by loue He was blamed because he professed one thing and was in dede another Why did he not blame the preachers There was no faulte in them they did theyr deuties they had no further commaundemente but to call them to the mariage The garment he should haue prouided hym selfe Therefore he quarrelleth not with the preachers what both this felowe here Why suffered ye him to enter c. for theyr commission extended no further but only to call him Many are greued that there is so 〈◊〉 fruite of theyr preaching And when as they are 〈◊〉 why doo you not preache hauing so great giftes geuen you of God I would preache say they but I see so litle fruite so litle amendmēt of lyfe that it maketh me wery I noughty aunswere a very noughtye answere Thou arte troubled with that God gaue thee no charge of and leauest vndone that thou arte charged with God commaundeth thee to preache
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
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
hym that strengthneth me he sayde not thorough myne owne self but thorough GOD whyche helpeth me And here appeareth the ryght humiliation and lowlynes whyche oure sausour teacheth vs in thys petition For he woulde haue vs to know our owne impossibilitye and vnablenesse to doe any thyng And than agayn he would haue vs to call for ayde and helpe to God therefore he teacheth vs to say A du eniat regnum tuum Thy kyngdome come So that thoughe we bee not able thorough oure owne selues to do any thyng yet whan we call vpon hym he wyll helpe For Christ knewe his fathers wyll and louing affections towardes vs he knewe that he woulde helpe vs. For he was a perfecte scholemaister els he would not haue commaū ded vs to praye Fiat voluntas tua Thy wyll bee done Here we must vnderstand that the wyll of god is to bee consydered after two sortes First as it is omnipotent vnsercheable and that can not be knowen vnto vs. Nowe we do not praye that hys wyll so consydered be done For his wyll so considered is and euer shal be fulfylled though we would say nay to it For nothyng either in heauen or in earth is able to withstand his wille Wherfore it were but folye for vs to praye to haue it fulfilled otherwise then to shew thereby that we 〈◊〉 oure consent to hys wyll whyche is to vs vnsearcheable But there is an other consyderation of Gods wyll and in that consideration we and all faithfull christians desire that it maye bee done And so consydered it is called a reueled a manifested and declared will and it is opened vnto vs in the Bible in the newe and olde testament There GOD hathe reueled a certayne wille therefore we praye that it maye bee doone and fulfylled of vs. This wyll was opened by Moses and the holye prophetes and afterwarde by our Sauiour himselfe and his apostles which he lefte behynde hym to that ende that they should instructe the worlde and teache them his wyll which Apostles haue done accordyng to theyr maisters commaundement For they not onelye spake it but also wrote it to that ende that it shold remayn to the worldes ende And truelye we are muche bounde to god that he hathe set out this his wyll in our naturall mother tongue In Eng lishe I say So that you may not onely beare it but also rede it your selues which thyng is a great comforte to euery christian hearte For nowe you can no more bee dcceiued as you haue bene in tymes paste whan we did beare you in hande that poperye was the worde of God which falshode we could not haue broughte to passe yf the woorde of God the Bible had bene abroad in the common tongue For then you might haue perceiued your selues our falshode and blyndnes This I speake to that 〈◊〉 to 〈◊〉 you to thankfulnes towardes hym whiche so louingly prouideth all thynges necessarye to oure saluation Nowe to the matter almightye God I saye sette oute 〈◊〉 will by Moses and his Prophetes and thys will is 〈◊〉 in certayne lawes whiche lawes god commaundeth that we should kepe euer before our eyes and looke vpon them as in a glasse and so learne to order oure lyues accordyng vnto the 〈◊〉 And in case that a man swarue from the same and so 〈◊〉 into the daunger of damnation God reueled further hys wyll 〈◊〉 to remedy the matter namely by repentance and saythe So that whosoeuer from the bottom of hys heart 〈◊〉 sorie for his synnes studieth to leaue them lyue vprightly and then beleueth in our 〈◊〉 confessyng that he came into thys worlde to make amendes for our sinnes this man or woman shall not perish but haue forgeuenes of synnes and so obtayn euerlastyng lyfe And this wyl God reueleth specially in the new 〈◊〉 where our 〈◊〉 sayeth Qui credit in me habet vitam aeternam Whosoeuer beleeueth in hath euerlastyng lyfe where we learne that our Sauiour is ordeyned of god to bryng vs to heauen 〈◊〉 we shoulde haue bene all 〈◊〉 worlde without ende So that in this praier when we saye Thy vvill be done We desyre of God that he wyll helpe and strenghthen vs so that we maye keepe his holye lawes and commaundementes And then agayne we desyre of him that he will indue vs wyth the gyfte of faythe so that we maye beleue that all those thynges whiche we doe contrary to his lawes be pardoned and forgiuen vnto vs thorough his sonne for hys passions sake And further we desyre him that he wyl fortify 〈◊〉 vs so that we may with stande the deuyls will and our owne which fyghte agaynste goddes wyll So that we maye be able to beare all tribulations and afflictions willyngly and 〈◊〉 for his sake This is the symple meanyng of this petition when we saye Thy vvill be done I will goe a little further and shewe you some what more of it yet I entende not to tary long for I am not very wel at ease this mornyng therfore I wyl make it short I haue sayde no we many times and I say it yet agayne Quod petimus ardenter 〈◊〉 tanquam cupientes habere whatsoeuer we desyre of god let vs desire it from the botome of our hearts but I feare me there be many which saye thys 〈◊〉 and yet cannot tel what they saye or at the least their hearts ar contrary disposed vnto it Such people I exhort on gods behalf to consider their dueties to consider that god wil not be 〈◊〉 withal he wil not be derided We laughe god to scorne when we say one thing with our mouthe thynke an other thing with our herts Take this for an ensāple Our rebels which rose about 〈◊〉 yere ago in Northfolke 〈◊〉 they considered not this 〈◊〉 thei said it with their lippes onely but not with their heartes Almighty god hath reueled his will as concerning magistrates how he wil haue them to be honoured and obeyed They 〈◊〉 vtterly bent against it he 〈◊〉 this wil in many places of the 〈◊〉 but specially by s. Peter wher he saith Subd re estore nimis humanae creaturae that is thus muche to say in effect Bee ye subiect to all the common lawes made by men of authority by the kinges 〈◊〉 and his most honorable councel or by a common parliament be subiecte vnto them obey them 〈◊〉 god And here is but one 〈◊〉 that is againste god When lawes are made against God and his woorde then I ought more to obey god then man Then I maye refuse to obey with a good conscience yet for all that I may not rise vp against the magistrates nor make any 〈◊〉 For if I do so I synne damnablye I muste be content to suffer whatsoeuer god shall laye vppon me yet I maye not obey their 〈◊〉 lawes to do them Onely in suche a case men maye refuse to obey els in all the other matters we oughte
heauenly father 〈◊〉 voluntas 〈◊〉 Thy wyll bee doone This is the prayer of all christian people whiche haue a wyll to doe goddes wyll but those impenitent sinners whiche are not yet wery of their sinnes do neuer praye for though they say the wordes yet it is to no purpose they saye them without vnderstandyng therefore it is but lyplabor it is no prayer it is but the deuils seruice For a man maye serue the deuill with sayeng the Pater noster when he sayeth it with a defyled mynde Let vs therfore order our selues so that we maye saye it worthely as it ought to be Let vs laye away al wickednes and yll liuyng so that we may say from the bottome of our heart Our father vvhich arte in heauen Thy vvill be done And so did Susanna that godly woman So did lady Iudith So did Queene Esther So did all good sainctes of god And though this praier was not made at that tyme by the reason they were a great while 〈◊〉 Christes commyng yet they had this prayer in effecte For they beleued in almightye god they beleued in Abrahames sede which was promised which saith stoode them in as good stede and they were as well saued thorough that same belief as we now thorough our beliefe For it is no difference betweene their beliefe and oures but this They beleued in Christ which was to come and we beleue in Christ which is come already Now their belefe serued them as well as ours dothe vs. For at that time God required no further at their handes than was opened vnto them we haue in our tyme a further and more perfect knowledge of Christ then they had Now Susanna whā the iudges the same wicked men came vnto her and moued her with fearefull 〈◊〉 to doe their willes that is to sinne against god in doyng that filthy acte of lecherye for the same wicked Iudges bare a wicked 〈◊〉 loue towardes her thinke you not she resorted vn to god Yes yes without doute she said these wordes in effect Pater noster Fiat voluntas tua Our father thy wyll be done and not the will of the wicked men Therfore she putting her hope and trust in god hauing a respecte that his will mighte be done and not the deuils will god whiche is euer true 〈◊〉 not fayle her for you know how she was deliuered thorough yonge Daniell This is written to our instruction For he is now the selfe same god that he was at tyme he is as 〈◊〉 as he was he is as ready as he was she was in anguishe and great distresse she sought to halow his holy name therfore he 〈◊〉 helpe her he suffered her not to perishe 〈◊〉 certainlye he wil do vnto vs too Therfore whā 〈◊〉 be in trouble let vs halow his name and then we shall fynde his helpe lyke as Susaune did In such wise did Iudith whan she was prouoked of Holofernes to do wickedly She sought rather to sanchfye goddes name to doe his will then the wil of the deuill therfore God gaue her such a 〈◊〉 victory So did queene 〈◊〉 whā Hanian that wicked fellow had power ouer her she committed all the matter vnto god with 〈◊〉 and prater But S. Peter what did he Mary he forgate his 〈◊〉 noster for 〈◊〉 there came but a 〈◊〉 wenche askyng him arte not thou a Gallilean art not thou one of this new learning art not thou a gospeller what did Peter he was gone quite he denied it he forgate his 〈◊〉 For if he had had grace to consider that he ought rather to suffer death than to forsake his ma ster Christ then he would haue said Pater noster Fiat volun tas tua Our father Thy vvill be done I am redy to suffer for thy sake whatsoeuer thou shalt lay vpon me but he did not so he 〈◊〉 himselfe What did our sauiour he turned backe and looked vpon him Happy was Peter that our sauiour 〈◊〉 ked vpon him againe for it was a gracious token Iudas that false man that traitour forgotte this same peti tien and remained so in his errour still to the ende Surelye he was a sorowfull and a heauy man in so much that he made restitution He was much better than a great many of vs be which whan they haue iniuried and wronged poore men wil make no restitution I tell you truth Iudas was much better than suche fellowes be Poenitentia ductus sayth the text but he lacked faith And so betweene Peter and him whiche wer both two sorowfull mē this was that difference 〈◊〉 had faith Iudas lacked it 〈◊〉 he was excedyng sorowfull for his wickednes in somuch that he went and hanged himself therfore he forgate this petition So likewise all voluntarie synners all vnrepentant synners none of them all 〈◊〉 this petition as they ought to do they say it not worthily nor profitably For they haue no wyll to doo his will theyr will is to do their own will and pleasure But aboue al things these questmongers had nede to take hede for there all thynges go eth by othe They had neede to saye Our father thy wyll be doone For they shal be moued to doo this and that whiche is againste God They muste iudge by their othe accordyng to conscience giltie or not giltie Whan he is giltie in what case are those which say not giltie Scripture doothe shewe what a 〈◊〉 it is whan a man is a malefactor and the quest mongers iustifie hym and pronounce him not giltie saying Et qui iustificat impium 〈◊〉 condem nat iustum ambo abhominabiles coram 〈◊〉 He that 〈◊〉 the wicked and he that condemneth the iust man they are both abhominable before the lord Who is 〈◊〉 he that doth not the will of god the wil of god is that the wicked shold be punished I my self did ones know where there was a mā slain of an other man in an anger it was done openly the manqueller was takē put in prison Sute was made to that questmongers for it was a riche man that had done that act At the length euery man had a 〈◊〉 for his good will and so this open mankiller was pronounced not giltie Lo they solde their soules vnto the deuil for v. shillings For which 〈◊〉 Christ suffred deth And I dare 〈◊〉 except they amēd be forye for their faultes they shal be damned in hell 〈◊〉 without ende They had cleane forgotten this petition Thy vvill be done For they did the wyll of the deuyll It had bene a good dede to cut of their crounes by their neckes to the ensample of all other Therfore I saye these questmongers had neede to saye Our father vvhich art in heauen Thy vvill bee done For truely it is maruel that this realme synketh not 〈◊〉 to hell hedlong what periuries swearing cursyng is euerye where in euery corner Therfore I saye we had nede to pray earnestly
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
husbande men go to the market with a quarter of corne Nowe they would fayne sell deere the worst as well as the best therfore they vse this policie they go and put a strike of fine malte or corne in the bottome of the sacke than they put 〈◊〉 strike of the worst that they had than a good strike aloft in the sackes mouth and so they come to the market Nowe there cometh a byar asking Syr is this good malt I warrant you saith he there is no better in this towne and so he selleth all his malt or corne for the best whan there be but. ii strikes of the best in his sacke The man that byeth it thynketh he hathe good malte he commeth home Whan he putteth the malt out of the sacke the stryke whyche was in the bottome couereth the yll malte whyche was in the myddes and so the good man shall neuer perceyne the fraude tyll he commeth to the occupyeng of the corne thother man that solde it taketh this for a pollicie but it is a thefte afore God and he is bounde to make restitution of so muche as those two strykes whyche were naught were solde to deere so muche he oughte to restore or elles he shall neuer comme to heauen yf GOD bee trewe in his worde I could tell you of one other falshode how they make 〈◊〉 to way muche but I wyll not tell it you Yf you learne to doe those falshodes whereof I haue tolde you now then take the sause with it namely that you shal neuer see the blisse of heauen but be damned worlde without ende with the deuill and all his aungels Now go to whan it please you vse falshode But I praye you wherfore will you deceiue your neighbour whom you ought to loue as well as your owne selfe consider the mater good people what a dangerous thing it is to fal in that hands of the euer liuyng God leaue falshode abhorre it be true faithfull in your callyng Querite regnum dei iustitiam 〈◊〉 cetera omnia 〈◊〉 vobis Seke the king dome of god and the rightuousnes therof than all thinges ne cessary for you shall come vnto you vnloked for Therfore in this petition note fyrst gods goodnes how geÌ„till he is towardes vs in so muche that he woulde haue vs to come vnto him and take of hym all thynges Then agayne 〈◊〉 what we bee namely beggers for we begge of him whi 〈◊〉 〈◊〉 vs to leaue stoutnes and proudenes and to be humble Note what is Our namelye that one prayeth for an other and that this storehouse is common vnto all men Note agayns what we bee whan we bee false namely the children of the deuill and enemies vnto god There be some men which would haue this petition not to importe or contayne these bodely thinges as thinges whiche be to vyle to be desyred at gods hand Therfore they expound it altogether spiritually of thyngs pertaining vnto the soule onely which opinion truly I do not greatly lyke For shal I trust god for my soule and shal I not trust him for my body Therfore I take it that all thynges necessarye to soule and bodye are contayned in this petition and we oughte to seeke all thynges necessarye to oure bodelye foode onelye in thys storehouse But you muste not take my sayinges after suche sorte as though you should do nothyng but sit and praye and yet you should haue your dinner and supper made redy for you No not so but you must labour you must do the worke of your vocation Querite 〈◊〉 dei seeke the kingdom of heauen you must sette those two thinges together workes and prayer He that is true in his vocation doth accordyng as god willeth him to do and then pray they vnto god that maÌ„ or womaÌ„ may be assured of their lyuing as sure I say as god is God As for the wicked in dede god of his excedyng mercye and liberalitle fyndeth them and sometymes they fare better then the good man doth but for all that the wicked maÌ„ hath euer an yll conscience he doth wrong vnto god he is an vsurper he hath no right vnto it the good and goodly man he hath right vnto it for he commeth by it lawfully by his prayer and trauail But these 〈◊〉 men thinke ye say they this praier with a faithfull hearte Our father whiche arte in heauen Geue vs this day our dayly bread Thinke ye thei say it from the bottome of theyr heartes No no they do but mocke god they laughe hym to scorne when they say these wordes For they haue their bread theyr syluer and golde in theyr 〈◊〉 in their chests in their bagges or bougets therfore they haue no sauour of god 〈◊〉 they would shew them selues liberall vnto their poore neighbours they woulde open their chestes and bagges and lay out and helpe their brethern in Christe They be as yet but 〈◊〉 they saye this prayer like as the Turke might say it Consider this worde Giue Certainly we must labour yet we must not so magnifie our labor as though we gat our liuing by it For labour as long as thou wilte thou shalt haue no profite by it excepte the lorde increase thy labour Therfore we muste thanke him for it he dothe it he geueth it to whome laboranti 〈◊〉 vnto him that laboreth and prayth that man that is so disposed shal not lack as he saith dabit 〈◊〉 sanctum 〈◊〉 illum He will geue the holy 〈◊〉 vnto them that desire the same Then we muste aske for he geueth not to 〈◊〉 In dede they haue 〈◊〉 benefits they liue wealthily but as I tolde you before they haue it with an yll conscience not laufully Therfore Christ saith Solem 〈◊〉 〈◊〉 〈◊〉 super iustos et iniustos IteÌ„ Nemo 〈◊〉 an 〈◊〉 vel amore sir dignê° We can not tell outwardlye by these worldly things which be in the fauour of god which be not for they be common vnto good and badde But the wicked haue it not with a good conscience The vpright good man hath his liuing thorough his labour and faithful praier beware that you trust not in your labour as though ye gotte your lyuing by it for as sainct Paule saith Qui plantat nihil est neque qui tigat sed 〈◊〉 dat incrementum deus Neither he that planteth is ought nor he that watereth but god that giueth the encrease Excepte God geue the encrease all our labour is lost They that bee the children of this worlde as couetous persons extorsioners oppressoures caterpyllers vsurers thinke you they come to goddes storehouse No no they doe not they haue not the vnderstanding of it they cannot tell what it meaneth For they looke not to get theyr lyuynges at gods storehouse but rather they thinke to gette it with deceipt and falshod with oppressions and wrong doynges For they thinke that al thinges be lauful vnto them therfore they thinke that
into the worlde he hathe opened the gates of heauen vnto 〈◊〉 by hys wordes whyche worde he opened vnto vs by his officers by hys preachers shal we now 〈◊〉 the preachers shall we refuse to heare gods word to learne the way to heauen and require him to saue vs without his word No no for when we doe so we tempte god and shal bee damned worlde without ende This much I thought good to say against the suggestion of the deuill when he putteth thee in mynd saying thy fore fathers are damned that thou mightest learn not to dispeire of theyr saluation and yet not be to carefull for they haue theyr parte we must not make an accompt for their doings euery one must make answer for himselfe for when they be damned they can not be brought agayne with our sorowfulnes let vs rather indeuour our selues to heare gods worde diligently and learne the way of saluation so that when we shal be called we may be sureof it Now these false preachers of which saint Paule speaketh here are enemies vnto the crosse of Christ. what shal be their ende Mary perdition destruction and euerlastyng damnati on Whose god is their belly The false preachers preache onely pleasaunt thinges and so get great rewardes and are able to liue wealthely in this world to make good chere I fear me there be many of these belly goods in that world which preache pleasaunt thinges to get ryches to go gay and trick vp themselues they care for no more they study and do what they can to buckle the gospel the world together to set god and the deuyl at one table they be gospellers no longer but till they get riches when they haue that that they seeke for they care for no more than the gospell is gone quite out of theyr hartes and theyr glorye is to theyr shame it is a short glorye and a longe shame that they shall haue for in the other worlde Erunt ad satietatem visionis omni carni all the worlde shall laughe vpon them to their shame whiche are worldlye mynded Is there not more that be worldly mynded then that bee godlye mynded I thinke S. Paule spake these wordes by the cleargie men that wil take vppon them the spirituall office of preaching and yet meddle in worldly matters to contrarye to theyr callinge The cleargye of our tyme hathe procured vnto themselues a libertie to purchase landes thinke ye not that such doinges sauered somwhat of worldlye thynges But I will desyer them to take hede for S. Paule saith here that all they that be worldlye mynded ar enemies of the crosse of Christ for they make theyr bellies to be theyr gods Therfore they shall receiue their punyshment for theyr wicked doings what shal that be marie euer lasting paine of hellishe fire world without ende without any deliuerance from the same this is their rewarde But what shall become of Saint Paule and all true preachers he saith But our conuersation is in heauen What was Saincte Paule in heauen whan he spake these woordes No he was here on earthe but whan we walke the pilgremage of whiche I told you the last day Gods pilgremage than our conuersation is in heauen that is conformable vnto gods heauenly wil and god seeth them and wil reward them whan we will do the workes of our vocation wrastle with synne and wickednes and liue after gods will and pleasure who soeuer doth so that man or woman hath his conuersation in heauen From whence we long for the sauior euen the lord Jesus Christ. S. Paule looked for hym to come from heauen what is he not here all ready Christ is here with vs alredy to our comfort by his spirite and power to be our helper and to worke with his sacramentes to defend vs from danger and perill so he is with vs in earth but he is not here bodily For he ascended into heauen and sitteth at the right hand of god the almightie from thens shall he come to iudge the quick and the dead all good men women long for hym And no doubte he will come and verye shortely and wyll take accompt of euery one of vs therfore as all the writers monyshe vs lette vs neuer forget this day which we call the domes day Sainct Hierome saythe that he euer thoughte he hearde the trompette Nowe they that haue in consideration this day and make themselues ready it is a ioyfull thyng vnto theym but they that be customable synners wyll not leaue their wickednesse suche as bre swearers or adulterers or idolaters and doo credite poperie vnto theym this daye shall bee a fearefull daye it shall bee a heauy commyng vnto theym Saincte Paule telleth what good chere they shall haue namely euerlastyng damnation beyng the ennemie of Christe theyr glorye shall turne to their eternall shame So you see that all the worlde may be deuided in two partes namely into the faithfull and vnfaithfull Now S. Paule saithe that he looketh for this Sauiour which shall chaunge our 〈◊〉 bodies accordyng to that workyng wherby he is able also to subdue all things vnto hym 〈◊〉 We haue a 〈◊〉 body mortall subiect to all 〈◊〉 and miseries it is a grosse body but for all that it shall rise againe and shall be chaunged It is mortall now it shall be immortall then it is 〈◊〉 now it shall be 〈◊〉 than it is grosse now it shall be tourned to agilitie than it is corrupt now it shal be incorrupt then It is 〈◊〉 nowe it shall 〈◊〉 glorious than like vnto his body Now whan it shal be so with our bodies ye maye bee sure it shal be so with our soules too for that felicitie that we shall haue that God hath layd vp for vs passeth al mens thoughtes what ioye they shall haue that be content to leaue the 〈◊〉 synnes and lyue godly And these thynges Christ our sauiour shall bryng to passe by his infinite power Now to make an ende for Gods sake marke these lessons well for this is a very good pece of scripture wherin Paul sheweth both wayes I thinke it were better for vs to lyue so that we may attaine to this felicitie which is prepared for vs in heauen rather than to folow our carnal desires and lustes For whan we leaue our wicked life credite the word of god and haue a delite in it No dout it shall bryng vs in the end to this saluation of which saint Paul speaketh here But how shall it go with the other whyche wyll not heare gods worde nor leaue their wickednes Marie Vermis eorum non morietur Theyr woorme shall not dye By these wordes of Christ is expressed the great payne and sorowe that the wycked shall haue therfore saith scripture Mors peccatorum pessima The death of the synners is the worst thyng that can happen vnto thē What meaneth he by that He signifieth vnto
wyth theyr owne hand worke Some agayne there be which think that the encrease of theyr labour commeth by the diuell that he increaseth and blesseth theyr labours But thynke ye that any body wyll saye so that his increase commeth by the dyuell No I warraunt you they wyll not saye so wyth theyr mouth yet for all that their conuersation and lyuing sheweth it to be so in dede with them For all they that liue of vsurye they haue theyr gaynes by the diuell So lykewise all they that sell false wares or sell by false wayght or vse anye maner of falshode they be in the deuylles seruice they haue his liuery therfore they seke all theyr gaynes at his handes thorough false and deceytfull dealyng And so it appeareth that the diuell is the increase of theyr gaynes And no doute the diuell taketh vpon hym to be the lorde ouer all thynges in earth as it playnely appeareth by the gospell of Mathew where he toke in hande to tempte Christe oure sauiour and broughte hym vpon a high hyll where he shewed vnto hym all the kyngdomes of the world saying Haec omnia dabo tibi si prostratus adoraueris me Al these things I wil geue vn to thee yf thou wilt fal doun worship me By these words it appeareth that the diuell beareth himselfe in hande to be lorde and ruler ouer the whole worlde but in very deede he hath not so muche as a goose fether by righte Andyet for all that he hath many children here vpon earth which hange vpon hym and seeke theyr increaso by hym thorough falshode and deceite Therefore suche worldlynges haue a common saying amongest them they say when a man wylbe ryche he muste sette his soule behinde the doore that is to say he must vse falshode and deceit And therfore I feare me there be many thousandes in the worlde which set theyr soules behynde the dores The merchaunte commonly in euery citye dothe teache his prentise to sell false wares So that a man maye say to all cities as Esay sayth to Hierusalem Argentum tuum versum est in scoriam thy siluer is turned in drosse thy ware is false thou hast a delite in falshode and deceite thou gettest thy good per fas nefas by lauful and vnlauful mea nes But the increase that the godlye man hath commeth of god as the scripture saith Benedictio dei facit diuitem The blessyng of god maketh ryche Now there be some that wyll say if the blessyng or the increase rome not of my labor then I wyll not labour at all I wyll tary tyll god sendeth me my foode for he is able to fede me without my labor or trauel No we must labour for so are we commaunded to doe but we must looke for the increase at gods handes lyke as Peter dyd he laboured the whole nyght yet he toke nothyng at all tyll Christ came And yet this is not a certaine rule he that much laboreth shall haue much For though a man labour muche yet for all that he shall haue no more then god hathe appoynted hym to haue for euen as it pleaseth GOD so he shall haue Nam domini est terra plenitudo eius For the earthe is the Lordes and all that is therein and when we haue muche then we are accountable For muche for no doute we must make a reckenyng for that which we receius at gods handes Nowe to make an ende I desire you lette vs consider oure generall vocation that is to say lette vs labour euerye one in that estate wherein GOD hathe sette hym and as for the increase lette vs looke for it at goddes handes and lette vs bee contente with that whiche GOD shall sende vs For he knoweth what is beste for vs yf we haue Victum vestitum meate and drynke and clothyng lette vs bee contente wythall For we canne not tell whenne good manne deathe wyll comme and make an ende of all together And yf we haue speciall vocations let vs set asyde the generall and apply the speciall poyntes of our vocation rather then the accidentes and let vs labour in our callyng and yet not thynke to get any thynge by it but rather trust in God and seke the increase at his handes let vs looke for his benediction then it shall go well with vs but aboue all thinges beware of falshode for with falshod we serue the deuyl But as I tolde you before I feare me the deuill hath a great num ber of seruauntes in England The almighty god graunt vs grace to liue so here in thys worlde and to apply our busines in such wise that he maye be glorifyed amongest vs so that we maye finallye come to that felicity which he hath prepared for vs. Amen The viii Sermon made by Maister Doctor Latymer Luke 21. ANd there shal bee signes in the Sonne and in the Moone and in the Starres in the earth the people shal be at their wyts ende thorough dispair the sea and the water shal roare and mens hearts shall fayle them for feare and 〈◊〉 after those things whiche shall come on the earth For the powers of heauen shall moue and then shall they see the Sonne of man come in a cloud with power and great glory when these thyngs begin to come to passe then loke vppe and lift vp your heades for your redemption draweth nere This Gospell is red this day in the churche and it shal bee for our lesson It is taken oute of the 21. cap. of Luke and it maketh mention of the glorious comming of oure Sauiour Christe how and in what maner of forme he shall come for as the scripture witnesseth we shall al come before the iudge ment of Christ and there receiue euery one according vnto his desertes after his workes he shal be rewarded of Christe which shal be at that time their iudge and there shal be signes and tokens before his glorious and fearefull comming For then he shall come to 〈◊〉 his firste commyng into this worlde was to suffer his payne full passion and so delyuer mankynde oute of the bondage and 〈◊〉 of the deuyll But when he commeth agayne he wyll come of an other maner of wyse then he did the firste tyme. For he wyll come with great power and myghte with the 〈◊〉 of heauen with all the aungelles of god and so sytte at the audite and iudge all menne And this is moste certayne that he wyll come but we cannot tell when or at what tyme hys 〈◊〉 shal bee For the day of his commyng is hydden from vs to that ende that we shoulde be redye at all tymes Therefore I desyre you for goddes sake make you 〈◊〉 put not of your preparation For seeyng that we be certayn that danger and peryll shall come vpon vs all they that bee wyse and godlye wyll prepare themselues least they be taken sodenly vnwares or vnready And therefore I
Emperour made a proclamation that not one Jewe shoulde come into the citye neyther to bye or to sell yea and further more to the intente that they shoulde bee wythoute any hope of recouerye he chaunged the name of the citye and called it 〈◊〉 So that by the storye it moste manifestlye appeareth that the worde of GOD can not bee falsified by anye power or cunnynge for thoughe they hadde a stronge and mighty hoaste yet for all that God whyche is the ruler of all thynges confounded them so that they coulde brynge nothyng to passe after theyr myndes as they woulde haue it but rather were banished further from the citye for they were in worse case after thys fightyng then they hadde bene before for they had an accesse vnto the city before which libertye afterward they loste After that in Julianus the Emperors tyme which Emperour was an Apostata for he had bene a Christian and after he came to be Emperor he forsoke the christian faith and al goodnes and godlines and not only that but he did al that he could to vanquishe and pul doune Christes true religion and therefore he went about to sette vppe the Jewes agayn and gaue them liberties to gather themselues together and to returne agayne to Jerusalem and not onelye gaue them this liberty but also he holpe them with al maner of thyng that they might bring to passe their purpose so vpon that the Jewes gathered themselues together in an infinite num ber of people and went to Jerusalem and so began to make preparations for the buildyng of the temple and so finallye layed the foundation The storye saith that this hoste of the Jewes was a wonderfull ryche hoste for their mattockes spades and the other instruments which they occupied to the buildyng of the temple were made of fyne syluer So these Jewes hadde the Emperoures fauour his aide and healpe they were ryche and able to set vp their kingdome agayne and so falsifye the worde of god after mans reason for they lacked no worldly thynges But what dothe God when he saw that no man would withstand them to verify his word he sendeth a wynde a strong hurlyng wynd whiche blue away all their prouisions whiche was made for the buildyng of the temple all the sande and morter and such lyke things whiche men vse in suche buildinges and after that there came such an earthquake that they were almost out of their wittes And this was not inough but there came also fyre burned by all their workes and so finally they wer scattered agayne one from another So by these stories it manifestlye appeareth that no mans power is able to stand against god or to disapoint him of his purposes for Christe our Sauiour had tolde them that they shoulde neuer come to their rule agayn And so his wordes are verified tyll this day and shall be styll to the worldes ende for he sayth Coelum terra peribunt verba autem meum non peribit heuen and earth shall perishe but my worde shall endure for euer A man woulde thynke that there were nothyng so durable as heauen earth is yet for all that they shall rather perish then that the word of god should be falsified And this appeared in the Jewes which though they had the aid help of this great emperor the mighty power of this world yet for al that they brought nothing to passe at all for god was able to confounde them and so no doute he will confound all his enemies tyll th end of the world for he is as able to verify his wordes nowe as he was then I woulde haue you to consider well the causes wherfore they were caste awaye from God and were made a mockyng stocke vnto the whole worlde wherfore I saye Marye for their wicked and synfull lyues Seyng then that they were cast out of theyr 〈◊〉 it shal be meete for vs to take heede For no doute this is writen for our instruction to geue vs warnyng as the Epistie which is red of this day 〈◊〉 vs. Now god hath fulfilled his word as touchyng that destruction of Jerusalem he hath made true his worde of wrath thynke ye not that he wyl fulfyl hys worde of mercy to yes no doute ye maye bee sure of it that he whiche promised that yf we beleeue in Christ we shal be saued he wyll as wel erecute and bryng to passe that woorde as he hathe brought to passe the worde of his wrathe and indignation ouer the Jewes The temple whiche was at Jerusalem was called the temple of god the people was goddes people but when they woulde not come vnto hym and lyue accordyng as he woulde haue them to lyue he caste them away and vtterlye destroyed theyr dominions and kyngdomes and made them slaues and bondmen for euer And no doute this is wrytten for our instruction and warnyng for no doute when we folow them in theyr wyckednes despyse gods worde regarde it as nothyng but lyue rather according vnto our phantasies and appetites than after his woorde No doute we shall receyue lyke reward with thē And though god tary long yet it shal be to our greater destruction for his longanimity and longe taryeng for our amendement shal increase augment and make greater our punishmentes and 〈◊〉 But yf we wyll leaue synne and wyckednes and studye to lyue accordyng vnto hys wyll and commanndementes No douts be wyll fulfyll hys promises whiche he hathe made vnto 〈◊〉 of euerlastyng lyfe for we baue his warraunt in Scripture therefore we oughte not to doute of it for so he saith Sic deus dilexit mundum So entierly hath God loued the world that he sent his onelye be gotten sonne to that ende that all that beleue in hym shold not perishe but haue lyfe euerlastyng This is nowe a comfortable thynge and a greate promise whiche GOD maketh vnto the whole worlde And no dout he is as able to fulfyll that promise of grace as he was able to fulfyll hys wrathfull worde agaynste the Jewes So lykewise he saieth Viuo ego dicit domin nolo mortem peccatoris sed vt conuertatur viuat As truely as I lyue saieth the Lorde god I wyll not the deathe of a synner but rather that he shall turne and lyue It is not his pleasure when we be damned therfore he sweareth an oth we ought to beleue hym without an othe yet to satisfye oure myndes and to the intente that we shoulde beleeue hym and bee the better assured of his good wil towardes vs he sweareth this othe Now therfore yf we wyll folow hym and leaue our wic ked lyuyng conuerte and turne our selfes vnto hym be sory for that which is paste intende to antend our lyfe now forward yf we do so no doute we shal lyue with hym euerlastingly world without ende Therfore let euery one of vs go in to hys owne heart and when he
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
odio God hath ordained all thinges to be good And the deuil laboreth to turn al thinges to mans euil God geueth men plentye of richesse to exercise theyr faith and charity to confirm them that be good to drawe them that be nought and to bring thē to repentance and the deuil worketh al together to the contrary And it is an old prouerbe the more wicked the more fortunate But that 〈◊〉 of this couetous rich man declareth thunqui etnes of the mind that richesse bringeth with it First they are al in care howe to get richesse then are they in more 〈◊〉 how to kepe it stil. Therfore the 〈◊〉 saith Qui volunt ditescere incidunt in tentationes varias They that study to get great richesse do fal into manye diuers temptatyons But the rote of al euil is couetousnesse What shal I doo saith this riche man He asked his owne brainlesse heade what he shuld do he did not aske of the scripture For if he had asked of the scripture it wold haue told him it would haue said vnto hym Frange esurienti panem tuum c. Break thy bread vnto the hungry Al the affection of men now a dais is in building gay and 〈◊〉 houses it is in setting vp pulling down ueuer haue they done building But th end of al such great ritchesse couetousnes is this This night thou fole thy soule shal be taken from thee It is to be vnderstand of al that rise vp from litle to much as this ritch man that the gospel spake of did Ido not despise richesse but I 〈◊〉 that men shuld haue ritchesse as Abraham had and as Ioseph had A man to haue ritches to help his neighbor is a godly riches The worldlye richesse is to put al his trust confidence in his worldly richesse that he may by them liue here gallantly plesantlye and voluptuouslye Is this godly richesse No no this is not godlye rychesse It is a common saying now a dais amonge many Oh he is a ritch man he is wel worth fiue C. poundes He is wel worth v. C. poundes that hath geuen v. 〈◊〉 pounde 〈◊〉 the pore otherwise it is none of his Yea but who shal haue this v. C. pounds For whom hast thou gotten that fiuehundred poundes What sayeth Salomon 〈◊〉 v. Est alia infirmitas pessima quam vidi sub sole diuitioe conseruatoe in malum domini sui Another euil saith he and an other very naughtye imperfection richesse horeded vp and kept together to the owners owne harm for many times such richesse do perish consume away miserably Such a one shal somtime haue a sonne saith he that shal be a very begger and liue al in extreme penury O goodly riches that one man shal get it an other come to deuour it Therfore Videte cauete ab auaritia See beware of couetousnesse Beleue Gods wordes for they will not deceyue you nor lie Heauen and earth shall perish but Verbum domini manet in oeternum The wordof the Lorde abydeth and endureth for euer Oh this leauened faith this vnseasoned faith Beware of this vnseasoned faith A certain mau asked me this question 〈◊〉 thou euer see a manne lyue long that had great richesse Therfore sayth the wise man if God send thee richesse vse them If God send thee aboū daunce vse them accordynge to the rule of Goddes word and study to be rych in oure sauiour Iesus Christe To whome wyth the father and the holy ghoste be al honoure glory and prayse for euer and euer Amen Imprinted at London by Iohn Daye dwellinge ouer Aldersgate beneath S. Martyns And are to be sold at his shop vnder the gate Cum gratia priuilegio Regiae Ma. iestatis perseptennium The congregation of the faith full at London in Quene Ma ryes tyme. Ose. vt Nume 〈◊〉 Psalme lxxix D. Latiuier withstode the sixe articles although they were confirmed by lawes The Abridgemēt of the lavv of god Mat. 22. The 〈◊〉 of al praiers Mat. 6. Lu. II. The entrance into praier VVhat it is to call God Father VVhae Christ 〈◊〉 by 〈◊〉 vs to call god father No vvorde in this prai er 〈◊〉 his vvaight Note what lyplabour is The deuill is diligēt to let praier The slights of the deuil 〈◊〉 53. 1 Ioh. 2. One 〈◊〉 not many Iohn 1. 2. Iohn 3. Christ suffe red not for 〈◊〉 〈◊〉 Hebr. 4 Christ is an highe bishop Esa 53 Act. 10 All the pro phetes testi fie of Christ. Vvhat these woordes vvhich arre in heauen do teach vs Hie. 23. Esa 66. VVhy god is not appa rantly vpō earthe Psal 53. The 〈◊〉 see not loun from heauen Gene 4 God heard the crye 〈◊〉 Abels bloude 〈◊〉 Para. 24 Iohn 22. An other commoditie of this worde Father The loue of god tovvardes vs excedeth the natural loue of parentes to their ovvn children Esa. 49. A 〈◊〉 〈◊〉 the mid vvife 〈◊〉 vvas gods instrument to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by hearing 〈◊〉 〈◊〉 〈◊〉 Bilneys ex ercise Note this 〈◊〉 He 〈◊〉 king Henry the eighte 〈◊〉 is godfather to a childe borne in prison Note one of the 〈◊〉 of ignorance Note here one other 〈◊〉 of ignorance Thus hath God vvrought a double 〈◊〉 uerance at one tyme. The purpos of Latimers tale Mat. 7. A similitude The mea ning of these 〈◊〉 des Cum 〈◊〉 t is mali God ge ueth his 〈◊〉 〈◊〉 respecte of persons He that vvil receiue at go 〈◊〉 hande any thinge muste aske vvith faith VVe muste pray to god only 〈◊〉 vvhat is to be lear ned by this vvorde our Christvvold haue oure praiers cōmon to vs all 〈◊〉 18. Act. 27. Act 7 Chrisost. 〈◊〉 is not to be 〈◊〉 in this pointe A prouerbe loue me loue my hounde The propertie of praier The excellency of praier VVhat it is to despise the poore A lesson for them that 〈◊〉 aloft The number ofthem that may call god Fa ther is but smal Psal. 33. VVhat it is to be iust Psal. 145. VVho they be vvhomo God vvill heare Repetitiōs are more 〈◊〉 then pleasant 〈◊〉 is the 〈◊〉 that preachers ought chief ly to 〈◊〉 〈◊〉 17. The lordes 〈◊〉 is the sūme of all 〈◊〉 praiers The cause vvhy vve call god fa ther. To cal god our father is profita 〈◊〉 for vs two vvais VVith faith vve must fighte 〈◊〉 the 〈◊〉 Christ hath 〈◊〉 avvay oure sinnes and the 〈◊〉 due 〈◊〉 sinnes The diuel is not afraid of holy vva ter God is both vvilling and able to help 〈◊〉 VVe haue no cause to dispeir of helpe at his hande that is both able and vvil 〈◊〉 to help 〈◊〉 Good Bil ney and good 〈◊〉 〈◊〉 to 〈◊〉 a poore vvo man Onely the 〈◊〉 of 〈◊〉 〈◊〉 sethe from sinne To do that god com mauudeth is not sinne A man may syn deadlye vvith his ovvne vvise To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vs 〈◊〉 Princes and plovvmen are al made of one matter