Select sermons and letters of Dr. Hugh Latimer, Bishop of Worcester and martyr, 1555

SELECT SERMONS

LETTERS

DR. HUGH LATIMER,

BISHOP OF WORCESTER AND MARTYR, 1555.

LONDON:
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t56, PATERNOSTER ROW ; 65, ST. PAUI/S CHUKCHYARD ;

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CONTENTS

A BRIEF account of the Life of Bishop Latimer ............ 1

SERMONS.

The first of the Sermons of the Card.

Preached at Cambridge, in Advent, about the year 1529. . 13

The^ second of the Sermons of the Card 26

The Sermon of the Plough.

Preached in the Shrouds at Paul's Church, in London,

on the 18th of January, 1548-9 84

Sermon on the Passion of Christ.

His seventh Sermon preached before King Edward VI., at

Westminster, April 1 9, 1 549 '. 51

Sermon on Covetousness.

His last Sermon preached before King Edward VI.,

A D. 1 550 70

Sermon on Covetousness.

Being a second Sermon preached before King Edward VI.,

A. D. 1550, in the afternoon of the same day 85

Sermons on the Lord's Prayer.

Preached before the Duchess of Suffolk, A.D. 1552.

The first Sermon 108

The second Sermon 121

The third Sermon 132

The fourth Sermon 1 44

The fifth Sermon 162

The sixth Sermon 1 84

The seventh Sermon 1 97

The Christian Walk.

Preached on the twenty-third Sunday after Trinity. 1552.. 215
Christ the best Physician.

Preached on the twenty-fourth Sunday after Trinity, 1$52. 235
The Day of Judgment.

Preached on the second Sunday in Advent, 1552 253

11 CONTENTP.

Page
Jesus Christ the true Messiah.

Preached on the third Sundny in Advent, 1552 278

On Christian Love.

Preached on the 28th of October. 1552 29)

The Birth of Christ.

Preached on Christmas Day, 1552 298

The Birth of Christ

Pleached on St. Stephen's Day, being the day after Christ
mas Day, 1552 808

Joseph and Mary at Jerusalem.

Preached on the first Sunday after Epiphany, 1558 320

The Leper Cleansed.

Preached on the 26th of January, 155S 336

Christ Stilling the Tempest.

Preached on the 81 st of January, 1 553 g 19

The Parable of the Tares.

Preached on the 7th of February, 1 553 856

The Parable of the Householder.

Preached on the Sunday called Septuagesima, 1 553 365

Extract from the Sermon on Repentance 375

Extract from the Sermon preached before the convocation of

the clergy, June 9, 1 536 87rt

Extract from the Sermon preached on Twelfth Day, 1553 .... 376

LETTERS.

Letter of King Henry VIII., for the restoring again the free

liberty of reading the Holy Scriptures 383

Extracts from a Letter to M. Morice, concerning the articles

written which were falsely and untruly laid against him. . 393

letter to Sir Edward Bay n ton, *night 401

Second Letter to Sir Edward Baynton 411

To One in prison for the profession of the gospel : giving his

judgment, whether it be lawful to buy off the cross 424

A Letter sent to Mistress Wilkinson, of London, widow, out of

Bocardo, in Oxford 429

The Protestation of M. Hugh Latimer, rendered in writing, to

Doctor Weston, and others of the queen's commissioners

with him, concerning certain questions to him propounded.

in an assembly at Oxford, holden the twentieth of April.

A. D. 1554 ; faithfully translated out of Latin into English 430

A

BRIEF ACCOUNT

at

DR. HUGH LATIMER.

Bishop of Worcester, and Martyr, 1555.

OR. HUGH LATIMER was the son of a respectable farmer of
Thurcaster in Leicestershire. He was born about the year
1480, and at an early age gave evidence of good abilities, so
that his parents sent him to school, and afterwards to the
University of Cambridge, where he was distinguished for his
diligence in study.

When ordained, he endeavoured to discharge his duties with
much zeal ; as he afterwards expressed, " I remember how
scrupulous I was in my time of blindness and ignorance ;" and
he once had the intention of becoming a friar, thinking that by
living a monastic life he should escape damnation. Fox adds,
" In this blind zeal he was a very enemy to the professors of
Christ's gospel, as his oration against Philip Melancthon and
his other works plainly declared " He used publicly to contra
dict Stafford, the lecturer in divinity at Cambridge, a follower
of the truth, and exhorted the students not to believe the doc
trines of the gospel taught in his lectures. This zeal had
obtained for Latimer the approbation of his superiors, and he
was appointed the cross-bearer to the university ; whose office
it was to carry the cross in the popish processions so frequent
in those days.

But the time for his conversion was at hand. Bilney heard
Latimer's oration against Melancthon, and pitying his blind
ness, was anxious that this zealous but ignorant brother should
y>e brought to the true knowledge of Christ. With this view
Bilney went to Latimer's study, and entreated him to hear
his confession. In this, the former took the opportunity to

LATIMER. H

2 Lalimer

make a particular declaration of his faith, and the scriptural
grounds upon which it was founded ; " at the hearing whereof,'
says Fox, " Latimer was, through the good Spirit of God, so
touched, that he forsook his former studying of the school
doctors, and other such fopperies, and became an earnest stu
dent of true divinity ; so that, whereas before he was an enemy
and almost a persecutor of Christ, he was now a zealous seeker
after him."

Latimer thus became an earnest preacher of the faith which
he once opposed, and instructed both the students and the
common people in the truths of the gospel, as he could find
opportunity. The Romish ecclesiastics now persecuted him,
and he was accused of heretical opinions before Cardinal
Wolsey, who examined Latimer, but not finding him an igno
rant character, as he had been represented to be, the cardinal
gave him a general license to preach, instead of silencing
him, as his adversaries had expected.

When King Henry VIII. began to throw off the shackles
of the papacy, Latimer, as well as other favourers of the refor
mation, was called into notice. He resided in London for some
time, and preached repeatedly with much acceptance. What
ever were Henry's faults, he never objected to honest plain
dealing, and Latimer never shrunk from reproving what he
considered to be wrong. A valuable instance of this is pre
served in Latimer's letter to the king, against a proclamation
which forbad the use of the Scriptures and religious books in
the English language, and which was afterwards recalled.
About the year 1531 he was appointed to the living of West
Kington, in the county of Wilts, to which place he immediately
went, preferring the discharge of his pastoral duties to remain
ing at court. In this cure his diligence was so great and his
preaching so successful, that the adversaries of the truth again
sought to bring him into trouble. The accusations against
him were founded upon his disregard of some popish supersti
tions, especially with respect to purgatory, and are noticed
particularly in his letters to M. Morice and Sir E. Bayntun.
Being cited before the archbishop of Canterbury and the
bishop of London in 1532, articles were presented to Latimer,
which he was required to subscribe; b'ut, by the interference
of the king he was dismissed after a partial submission and

Life 3

apology for his opinions, He returned to the faithful discharge
of his parochial duties, and in the year 1535 was appointed to
the bishopric of Worcester.

In this new charge Latimer acted with the same zeal and
integrity as formerly, and promoted the reformation to the
utmost of his ability. In particular, he laboured to remove the
superstitious ceremonies which remained, or at least to point
out Christ as the only object of adoration. Thus, in distributing
the holy bread, the ministers were to say, " Of Christ's body
this is a token — Which on the cross for our sins was broken ; —
Wherefore of your sins you must be forsakers — If of Christ's
death ye will be partakers." A. considerable part of the year
he spent in visiting the different parts of his diocese, preaching
twice every Lord's day, and whenever opportunity occurred, on
the week days. The evil designs of his adversaries were re
peatedly baffled by his honesty and courage. One time in
particular he was accused before the king for a sermon which
he had preached at court, and his open testimony against the
vices and evil deeds of the times was stigmatized as seditious.
Henry sternly required Latimer to answer this accusation, and
his noble reply to the king has been preserved. After calling upon
his accuser to say how he ought to have preached, he turned to
the king, and declaring his respect for his majesty, added, " I
never thought myself worthy, nor did I ever sue, to be a
preacher before your Grace, but I was called to it, and am
willing, if you mislike me. to give place to my betters ; for 1
grant there are a great many more worthy than I am : and if it
be your Grace's pleasure so to allow them for preachers, I
could be content to bear their books after them ; but if your
Grace allow me for a preacher, I would desire your Grace to
give me leave to discharge my conscience, and give me leave to
frame my doctrine according to my audience. I had been a
very dolt to have preached so at the borders of your realm as I
preach before your Grace." Let it be observed how Latimer
made this difference in his preaching — not flattering men t.u
their faces, and reproving them when absent, but honestly and
faithfully bearing his testimony as a messenger from God unto
them. In the same spirit, one New Year's day, when the
courtiers were presenting costly articles to the king, according
to the custom of those times, Latimer presented an English Ne\v
B 2

4 Latimer.

Testament, folded down at the text, " Whoremongers and
adulterers God will judge." This anecdote sufficiently proves
that Latimer was ill qualified to shine as a courtier. In fact,
he studiously avoided meddling with public affairs, but was
uctive in promoting the spiritual interests of the nation ; and
with that desire he preached the sermon at the commencement
of the convocation of 1536. One beneficial result from the
debates of that assembly, was the authorized publication of the
Bible in the English language.

In the year 1539, Gardiner and other popish ecclesiastics
gained considerable influence over the king's mind, and the act
of Six Articles was passed, which restored some of the leading
points of popery. Upon this Latimer resigned his bishopric,
and with much cheerfulness returned to private life ; he was,
however, committed to the Tower at the instigation of bishop
Gardiner, and although the king did not allow his enemies to
proceed against him to the full extent which they desired, he
was kept a prisoner during the remaining six years of that
reign.

On the accession of Edward VI. Latimer was set at liberty.
He was pressed to resume his bishopric, but declined again
andertaking that charge, on account of his age and infirmities
which, however, did not prevent him from diligently pursuing
his studies, for which purpose he used to rise at two o'clock in
the morning. He also constantly preached the gospel, both at
court and in various parts of the country. His chief residence
during this period was with Cranmer at Lambeth, where many
came to him for advice under sufferings and wrongs of a temporal
nature, as well as for spiritual advice. A striking instance of
the latter we have in the case of John Bradford, who, in his
letters to Father Traves, repeatedly mentions having resorted to
Latimer for .counsel ; and the extent to which his assistance
was sought, as to the former, is described by himself in one of
his sermons before the king and the court. " I cannot go to
my book," says he, " for poor folks who come to me, desiring
me that I will speak, that their matters may be heard." The
deplorable state of the administration of justice in those times,
is often severely animadverted upon in his sermons.

Fox thus describes the labours of Latimer during this reign ;
' As the diligence of this man of God never ceased, all the time

Life. 5

of King Edward, to profit the church, both publicly and pri
vately ; so among other doings in him to be noted, this is not
lightly to be overpassed, but worthy to be observed, that God
not only gave unto him his Spirit, plenteously and comfortably
to preach his word unto his church, but also by the same Spirit
he did evidently foreshow and prophesy of all those kinds of
plagues which afterwards ensued. And as touching himself,
he ever affirmed that the preaching of the gospel would cost
him his life ; to which he cheerfully prepared himself, and felt
certainly persuaded that Winchester (bishop Gardiner) was
kept in the Tower for that purpose, as the event too truly
proved."

When Queen Mary succeeded to the throne, Latimer was in
the neighbourhood of Coventry, and the council sent a citation
for him to appear before them. The purpose of this summons
was evident, and John Careless, a protestant weaver of that
city, who afterwards died in prison for the truth, hastened to
give Latimer information of the officer's approach. The
venerable martyr thus had six hours' notice, during which he
might have escaped, and even afterwards he had still further
opportunities, for the officer only left the summons, and did
not take his person. It is probable that, the counsellors of the
queen rather wished to drive the aged Latimer from the realm,
than to exhibit him to the people as suffering for the truth.
As Fox observes, " They well knew his constancy would deface
their popery, and confirm the godly in the truth."

But Latimer felt that after the public and decided testimony
he had given to the truths of the gospel, it was his duty not to
shrink from suffering for them ; and his age and infirmities gave
him no opportunity of serving his Lord and Master in any other
way so likely to be profitable to the souls of others. He was
fully aware of the fate prepared for him ; and as he passed
through Smithfield, on his arrival in London, he said, " that
place had long groaned for him," expecting to be committed to
the flames where so many had been burned in previous years-
With the same constancy and cheerfulness of spirit, when
again imprisoned in the Tower, and the winter came on, he
told the Lieutenant, that " unless they allowed him fire, he
should deceive them ; for they purposed to burn him, but he
should be starved with cold."

6 Latimer.

As the number of prisoners increased, Cranmer, Ridley, and
Bradford were confined in the same apartment with Latimer.
The benefit derived from their conferences he mentioned in his
protestation presented to the popish delegates at Oxford, which
will be found in a subsequent part of this volume. In April
1554, the three bishops were removed to Oxford, where they
were appointed to dispute in public respecting the sacrament.
A full account of what passed was drawn up by bishop Ridley,
and is inserted by Fox in the Acts and Monuments. When the
Romanists pressed their scholastic distinctions and arguments
from the Fathers upon Latimer, he at once told them that such
allegations had no effect upon him, that the Fathers often were
deceived, and he saw no reason to depend upon them, except
ing when they depended upon scripture. After these disputa
tions, Cranmer, Ridley, and Latimer were condemned, and
kept in prison for many months, during which time they occu -
pied themselves in conferences on religious subjects, in fervent
prayer, or in writing for the instruction and support of their
brethren. Fox states, " M. Latimer, by reason of the feeble
ness of his age, wrote least of them all in this latter time of his
imprisonment ; yet in prayer he was fervently occupied, wherein
oftentimes he continued so long kneeling, that he was not able
to rise without help." The principal subjects of his prayers
are related by Fox, and were as follows :

First, That as God had appointed him to be a preacher of
his word, so also he would give him grace to stand to his doc
trine until his death, that he might give his heart's blood for
the same. Secondly, That God of his mercy would restore his
gospel to England again, and these words, " once again, once
again," he did so repeat as though he had seen God before
him, and spoke to him face to face. The third matter was to
pray for the preservation of the Queen's majesty, that now is,
(Queen Elizabeth,) whom in his prayers he was wont to name,
and entreated that she might be made a comfort to the then
comfortless realm of England." These were prayers of faith,
and, as such, were not offered in vain.

On the 30th of September, 1555, Ridley and Latimer were
brought before the commissioners appointed by the pope to
examine and condemn them. Latimer's appearance is thus
described : " He held his hat in his hand, having a kerchief on

Life. '.

his head, and upon it a night cap or two, and a great cap, such
as townsmen use, with two broad flaps to button under the
chin, wearing an old threadbare Bristol frieze gown, girded to
his body with a penny leathern girdle, at which his testament
hung by a string of leather, and his spectacles without case
depending about his neck upon his breast." The popish eccle
siastics exhorted him to recant, which he refused, and met
their arguments by reference to the word of God. They
accused him of want of learning, on which he emphatically
replied, " Lo, you look for learning at my hands, who have
gone so long to the school of oblivion, making the bare walls
my library, keeping me so long in prison without book, or pen
and ink, and now you let me loose to come and answer to
articles ! You deal with me as though two were appointed to
fight for life and death; and over-night the one, through friends
and favour, is cherished, and hath good counsel given him
how to encounter with his enemy ; the other, for envy or lack
of friends, all the whole night is set in the stocks. In the
morning, when they shall meet, the one is in strength and lusty,
the other is stark* of his limbs, and almost dead for feebleness.
Think you that to run this man through with a spear is a
goodly victory r"

This is but too correct a representation of the manner in
which these examinations were conducted, and it is unnecessary
to enter into further details respecting them. We now proceed
to the account of Latimer's last sufferings, as recorded by Fox.
On the morning of October 16th, 1555, Latimer and Ridley
were led to the place prepared for their burning, in *he front of
Baliol College at Oxford. They kneeled down, and prayed
separately, and afterwards conversed together. A sermon was
then preached, in which their doctrines and their characters
were aspersed, but they were not suffered to reply. " Well," said
Latimer, " there is nothing hid but it shall be opened." The
jailer then took off their upper clothes, to prepare them for the
stake, when it was seen that Latimer had put on a shroud as
his under-garment ; and although he had appeared a withered
uld man, his body crazed and bent under the weight of years,
he now " stood upright, as comely a father as one might any
where behold."

8 Latimer.

All being prepared, a lighted fagot was brought and laid at
Ridley's feet. Latimer then tunied. and addressed his fellow-
sufferer in these memorable and emphatic words : " Be of good
comfort, Master Ridley, and play the man ; WE SHALL THIS

DAY LIGHT SUCH A CANDLE, BY GOD'S GRACE, IN ENGLAND,

AS I TRUST SHALL NEVER BE PUT OUT." The fire burned
fiercely ; Ridley suffered much with great constancy, but Lati
mer was soon delivered. He exclaimed aloud, " O Father of
heaven, receive my soul." Bending towards the flames, he
seemed to embrace them, and bathe his hands therein, and
speedily departed. When the fire was burned low, and the
spectators crowded round the dying embers, they beheld his
heart unconsumed, and a quantity of blood gushed from it,
reminding them of his prayer already mentioned. He had in
deed shed his heart's blood as a testimony to the truth of the
doctrines he had preached

This awful testimony to the truth was not fruitless. Julius
Palmer, a Fellow of Magdalen College, was present ; he had
been a bigoted papist, but his mind was excited to examine
into the doctrines held by those who suffered, that he might
ascertain what enabled them to undergo such cruel torments
unmoved. He was present at the examinations and the
burning of Ridley and Latimer, and their Christian fortitude
was made the means of dispelling his prejudices. He shortly
after himself suffered for the truth, but had been enabled
to count the cost, and before the hour of suffering arrived,
he declared, " Indeed it is a hard matter for them to burn
that have the mind and soul linked to the body, as a thief's
foot is tied in a pair of fetters ; but if a man be once able,
through the help of God's Spirit, to separate and divide the
soul from the body, for him it is no more difficulty to burn,
than for me to eat this piece of bread." There also is reason
to believe that the sufferings of Latimer and Ridley, and of
other martyrs, were made useful to one at least of the Spanish
ecclesiastics who were at that time in England.

The distinguishing characteristic of Latimer was sincerity,
or faithful zeal for the truth ; — in a follower of Christ these
qualities are inseparable. They were especially displayed in
his sermons, and the attention of his auditors was fixed by the
lively and cheerful style in which he delivered the truths of the

Life. 9

gospel, and reproved the evil practices of men. "When preach
ing, he frequently introduced anecdotes and detailed statements,
in a manner which would appear singular in a modern
preacher ; but this is to be accounted for by the customs of
the times in which he lived, and his anxiety to avail himself of
the opportunities for usefulness so peculiarly presented to him.
Many of these illustrations seem harsh to modern ears, but
they were well suited to make an impression upon minds al
most wholly unacquainted with the Scriptures ; and this igno
rance was so general in that day, that it sufficiently accounts
for his minuteness in detailing the events of sacred history.

To the anecdotes and particulars of the customs and man
ners of those times, much of the popularity of Latimer's
Sermons in later days, may probably be attributed ; but the
present selection has been made with the view of presenting
to the reader his doctrinal sentiments, as a main pillar of the
reformation, rather than to exhibit historical details of the times
in which he lived, and it is chiefly composed of the sermons
which were preserved by his faithful attendant and follower
Augustine Bernher. The limits of the present work required
selection ; it has been made with a desire for the edification of
the follower of gospel truth, though it contains much for the
instruction and information of the general reader.

The preaching of Latimer has been thus described : " The
method and course of his doctrine was, to set the law of Moses
before the eyes of the people in all the severities and curses of
it, thereby to put them the more in fear of sin, and to beat
down their confidence in their own performances, and so to
bring them to Christ, convincing them thereby of their need of
him, and of flying to him by an evangelical faith. He could
not bear that such as were hastening to heaven should be
detained by the way by thieves and robbers, as he expressed
it ; that is, to be cast into the pope's prison of purgatory, to be
tormented, and never allowed to depart thence unless money
were paid to the robbers. He spoke against the opinion of
obtaining pardon of sin, and salvation, by singing masses and
wearing monks' cowls. He taught, on the contrary, that
Christ alone was the aut-hor of salvation, and that he, by the
one only oblation of his body, sanctified for ever all those that
believe — that to him was given the key of David, and that he

ft a

10 Latimer

opened, and none could shut, and that he shut, and none
could open. He preached how God loved the world, and so
^ved it, that he delivered his only Son to be slain, that all
who from thenceforth believed in him should not perish, but
have everlasting life ; that he was a propitiation for our sins,
and therefore upon him alone we must cast all our hopes, and
that however men were laden with sins, they should never
perish to whom he reckoned not sin, and that none of them
should fail that believed in him." These were the spiritual and
sound contents of Latimer's sermons, and this is the account
of a learned man, Sir R. Morryson, who lived in those days,
and asks, " Did there ever any man flourish, I s;?y not in Eng
land only, but in any nation of the world, since the apostles,
who preached the gospel more sincerely, purely, and honestly,
than Hugh Latimer, bishop of Worcester ?" (See Strype.)

The letters and smaller pieces of Latimer have not before
been presented to the public in an accessible form : they will
be found equally deserving of attention with his sermons;
they exhibit the true character of this venerable saint. The
whole of his writings show his conformily in principles and
opinions with the other reformers, both British and Foreign.
They may have expressed various doctrines with different de
grees of strength, but modern writers exercise ingenuity in vain
when they attempt to show that in their sentiments they were
opposed to each other.

Latimer preached with much force and eloquence, ample
traces of which remain, although in writing they must appear
much feebler than when spoken. It is evident that he spoke
from the heart, and his words, we may conclude, by the divine
blessing, in many instances went to the heart. Like Paul, he
preached the faith which once he destroyed. Concerning zeal,
he had persecuted the church, and touching the righteousness
which was by the law, he was blameless ; but the things which
were gain to him he counted loss for Christ.

FRUITFUL SERMONS,

PREACHED BY THK RIGHT REVEREND FATHER, AND CONSTAN7
MARTYR OF JESUS CHRIST,

HUGH LATIMER.

THE FIRST

OF

THE SERMONS OF THE CARD.*

Preached at Cambridge, in Advent, about the year 1523.

JOHN i.

And this is the record of John, when the Jews sent Priests
and Levitesfrom Jerusalem, to ask him, Who art thou ?

Tu quis es ? Which words are as much as to say in
English, " Who art thou ?" These are the words of the
Pharisees, who were sent by the Jews unto St. John Bap
tist in the wilderness, to know of him who he was ;

* These sermons " of the Card" are interesting as the earliest of
those preached by Latimer which have been preserved. In reading
them, we must remember that the Reformation had made but little
progress at that time, and that it was then usual for preachers to
seize upon some topic of the day to engage the attention of tlieir
hearers, who had not been accustomed to the close exhibition of the
gospel, and to whom as yet a sermon wholly confined to scriptural
doctrines would have proved strange and uninteresting. Speaking of
these sermons, Fox says, " At Christmas, 1529, M. Latimer, alluding
to the common custom of the season, gave the people certain cards
out of the v. vi. vii. chapter of St. Matthew, whereupon they might
not only then but always profitably employ their time. For the chief
triumph (or trump) in the cards he fixed upon the heart, as the prin
cipal thing they should serve God with, whereby he quite overthrew
all hypocritical and external ceremonies which do not tend to the
necessary furtherance of God's holy word and sacramenls. For the
better attaining hereof, he wished the scriptures to be in English,
whereby the common people might the better learn their duties to
God as well as to their neighbours. The handling of this matter
was apt for the time ami pleasantly applied by him, and also
wrought in the hearers much fruit, to the overthrow of popish super
stitiun and setting up of perfect religion."

Fox then gives these two sermons as being " the tenour and
effect" of those which were thus preached by Latimer. They are
evidently only the substance of what he delivered, and it is also
probable that the persons who took them down were better able and
more anxious to preserve the illustrations than the doctrine and ap
plication.

14 Latimtr. — Sermon.

which words they spake unto him of an evil intent, think
ing that he would have taken on him to be Christ, and so
they would have had him do of their good wills, because
they knew that he was more carnal, and given to their
laws, than Christ himself should be, as they perceived by
their old prophecies : and also, because they marvelled
much at his great doctrine, preaching, and baptizing, they
were in doubt whether he was Christ or not : wherefore
they said unto him, " Who art thou ?" Then answered
St. John, and confessed that he was not Christ.

Now here is to be noted, the great and prudent answer
of St. John Baptist unto the Pharisees, that when they
inquired of him who he was, he would not answer directlv
of himself, what he was himself, but he said he was not
Christ. By which saying he thought to put the Jews and
Pharisees out of their false opinion and belief towards
him, in that they would have had him to exercise the office
of Christ, and so he declared farther unto them of Christ,
saying, " There standeth one among you, whom ye know
not ; he it is who coming after me, is preferred before me,
whose shoes' latchet I am not worthy to unloose." By
this you may perceive that St. John spake much in the
laud and praise of Christ his master, professing himself
to be in no wise like unto him. So likewise it is neces
sary for all men and women of this world, not to ascribe
unto themselves any goodness of themselves, but all unto
our Lord God, as shall appear hereafter, when this ques
tion, "Who art thou?" shall be put unto them; not as
the Pharisees did unto St. John, of an evil purpose, but of
a good and simple mind, as may appear hereafter.

Now then, according to the preacher's mind, let every
man and woman, of a good and simple mind, contrary to
the Pharisees' intent, ask this question, " Who art thou ?"
This question must be moved to themselves, what they are
of themselves, and on this fashion, " What art thou when
thou comest into this world ? What substance, what
virtue, what goodness art thou of by thyself?" Which
question if thou rehearse oftentimes unto thyself, thou
shalt well perceive and understand, how thou shalt make
answer unto it : which must be made on this wise ; " I am
of myself, and by myself, coming from my natural father
and mother, the child of the wrath and indignation of
God, and the true inheritor of hell, a lump of sin, and
working nothing of myself, but all towards hell, except I
have better help of another, than I have of myself."

Of the Card. IS

Now we may see in what state we enter into this world,
that we are of ourselves the true and just inheritors of
hell, the children of the wrath and indignation of Christ,
working all towards hell, whereby we deserve perpetual
damnation, by the right judgment of God, and the true
claim of ourselves : which unthrifty * state that we are
born unto is come unto us for our own deserts, and may
be proved by this example following.

Let it be supposed that it might please the king, to
accept into his favour a mean man, of simple degree and
birth, not born to any possession ; whom the king fa-
voureth, not because this person has of himself deserved
any such favours, but because the king casts his favour
unto him of his own mere motion and pleasure : and
because the king will more fully declare his favour unto
him, he gives unto this man a thousand pounds in lands,
to him and to his heirs, on this condition, that he shall
take upon him to be the chief captain and defender of his
town of Calais, and be true and faithful to him in the
custody of the same, against the Frenchmen especially
above all other enemies. f

This man takes on himself this charge, promising fidelity
thereto. It chances in process of time, that by the sin
gular acquaintance and frequent familiarity of this cap
tain with the Frenchmen, the Frenchmen give unto the
said captain of Calais a great sum of money, so that he
will allow them to enter into the said town of Calais by
force of arms, and so thereby obtain the same for the
crown of France ; and upon this agreement the French
men do invade the said town of Calais, only by the negli
gence of this captain.

Now the king, hearing of this invasion, comes with a
great force to defend this his said town, and by good
policy of war overcomes the Frenchmen, and enters again
into his town of Calais. Then being desirous to know
how these enemies of his came thither, he makes strict
search and inquiry, by whom this treason was conspired .
by this search it is known and found that his own captain
was the author and beginner of the betraying- of it. The

* Unprofitable, evil.

T Calais was t ken from the French by King Edward III. in 1340,
and continued in possession of the English till 1558. It was highly
valued as the key of France, and was kept with much care. The
|oss of it deeply affected Queen Mary, and was one cause of hef
death.

1 6 Latimer. — Sermon.

king, seeing the great infidelity of this person, discharges
this rr.an from his office, and takes from him and his heirs
the thousand pounds possessions. Think you not that
the king doth justly unto him, and all his posterity and
heirs ? Yes, truly : the captain cannot deny but that he
had true justice, considering how unfaithfully he behaved
himself to his prince, contrary to his own fidelity and pro
mise. So likewise it was of our first father Adam. He
had given unto him the spirit and science of knowledge,
to work all goodness therewith : this said spirit was not
given only unto him, but unto all his heirs and posterity.
He had also delivered him the town of Calais, that is to
say, paradise in earth, the strongest and fairest town in
the world, to be in his custody : he nevertheless by the
instigation of these Frenchmen, that is to say, the tempta
tions of the fiend, obeyed their desire, and so he brake
his promise and fidelity, the commandment of the ever
lasting King his Master, in eating of the fruit by him
forbidden.

Now then, the king seeing this great treason in his cap
tain, deposed him, and all his heirs and posterity, from the
thousand pounds of possessions, that is to say, of ever
lasting life in glory ; for as he had the spirit of science
and knowledge, for himself and his heirs, so when he
lost the same, his heirs lost it also by him, and in him
So now, this example proves, that by our father Adam we
had once in him the true inheritance of everlasting joy ;
and by him and in him, again we lost the same.

The heirs of the captain of Calais could not by any
manner of claim ask of the king the right and title of
their father, in the thousand pounds possessions ; for the
king might answer, and say unto them, that although their
father deserved not of himself to enjoy so great posses
sions, yet he deserved by himself to lose them, and
greater, committing such high treason as he did, against
his prince's commandments ; whereby he had no wron<>-
in losing his title, but was unworthy to have the same, and
had therein true justice ; let not you, that are his heirs,
think that if he had justice to lose his possessions, you
have wrong to lose the same. In the same manner it
may be answered unto all men and women now in being,
that if our father Adam were justly excluded from his pos
session of glory in paradise, let us, that are his heirs,
think that we have no wronc; in ulso losing the same; yea,

Of the Card. 17

\ve have true justice and right. Then in what a miserable
state are we, who by our own deserts have rightly and
justly lost the everlasting- joy, and of ourselves are become
true inheritors of hell. For he that committeth deadly sin
willingly, binds himself to be an inheritor of everlasting
pain : and so did our forefather Adam willingly eat of the
forbidden fruit. Wherefore he was cast out of the ever
lasting joy of paradise into this corrupt world amongst all
vileriess ; whereby of himself he was not worthy to do any
tiling laudable and pleasant to God, but evermore bound to
corrupt affections and beastly appetites, transformed into
the most unclean and variable nature that was made under
heaven ; of whose seed and disposition all the world is
lineally descended, insomuch that this evil nature is so
diffused and shed from one to another, that at this day
there is no man or woman living that can, of themselves,
wash away their abominable vileness ; and so we must
needs grant ourselves to be in the same displeasure of God,
as our father Adam was. By reason hereof, as I said, we
are of ourselves children of the indignation and vengeance
of God, the true inheritors of hell, and working all to
wards hell ; which is the answer to this question, made to
every man and woman by themselves, " Who art thou ?"

And now, the world standing in this damnable state, the
incarnation of Christ cometh in. The Father in heaven
perceiving the frail nature of man, that he by himself and
of himself could do nothing for himself, by his prudent
wisdom sent down the second person in the Trinity, his
Son Jesus Christ, to declare unto man his pleasure and
commandment. And so at the Father's will Christ took
on himself human nature, being willing to deliver man out
of this miserable way, and was content to suffer cruel pas
sion* in shedding his blood for all mankind, and so left
behind, for our safeguard, laws and ordinances, to keep us
always in the right path unto everlasting life, as the gos
pels, the sacraments, the commandments, and so forth :
which if we keep and observe according to our profession,
we shall answer better to this question, " Who art thou ?"
than we did before

The answer of this question, when I ask it of myself, is,
" I must say that I am a Christian man, a Christian wo
man, a child of everlasting joy, through the merits of the
bitter passion of Christ." This is a joyful answer. Her«
* Sufferings.

18 Latimer. — Sermon.

we may see how much we are bound, and indebted unto
God, who has revived us from death to life, and saved us
that were damned : which great benefit we cannot well
consider, unless we remember what we were of ourselves
before we meddled with him or his laws : and the more
we know our feeble nature, and set less by it, the more we
shall conceive and know in our hearts what God has done
for us : and the more we know what God has done for us,
the less we shall set by ourselves, and the more we shall
love and please God ; so that in no condition shall we
either know ourselves or God, except we utterly confess
ourselves to be mere vileness and corruption. Well, now
it is come to this point, that we are Christian men, and
Christian women ; I pray you what does Christ require of
a Christian man, or of a Christian woman ? Christ re
quires nothing1 of a Christian man or woman, but that he
will observe his rule. For as he is a good Augustine
friar that keeps well St. Augustine's rules, so he is a good
Christian man that keeps well Christ's rule.

Now then, what is Christ's rule? Christ's rule con
sists in many things, as in the commandments, and the
works of mercy and so forth. And because I cannot de
clare Christ's rule unto you at one time, as it ought to be
done, I will apply myself according to your custom at this
time of Christmas ; I will, as I said, declare unto you
Christ's rule, but that shall be in Christ's cards. And
as you are wont to celebrate Christmas by playing at
cards,* I intend, with God's grace, to deal unto you
Christ's cards, wherein you shall perceive Christ's rule.
The game that we will play at shall be the triumph (01
trump), which, if it be well played at, he that deals shall
win ; the players shall likewise win, and the standers and
lookers on shall do the same; insomuch that there is
no man that is willing to play at this triumph with these
cards, but they shall all be winners, and no losers.

Let, therefore, every Christian man and woman play at
these cards, that they may have and obtain the triumph ;
you must mark also that the triumph must apply to fetch
home unto him all the other cards, whatsoever suit they
are of. Now then take this first card, which must appear
and be showed unto you as follows. You have heard what
was spoken to men of the old law, "Thou shalt not kill ;"

* Tt was usu il for the preachers in those days to explain their
meaning by reference to the customs and manners most in practice.

Of the Card. 19

whosoever shall kill, shall be in danger of judgment, and
whosever shall say unto his neighbour " Raca," that is to
say, brainless, or any other like word of rebuking, shall be
in danger of a council, and whosoever shall say unto his
neighbour, " Fool," shall be in danger of hell-fire. This
card was made and spoken by Christ, as appears in the
fifth chapter of St. Matthew.

Now it must be noted, that whosoever shall play with
this card must first, before they play with it, know the
strength and virtue of the same; wherefore you must well
note and mark terms how they are spoken, and to what
purpose : let us, therefore, read it once or twice, that we
may be the better acquainted with it.

Now behold and see, it is divided into four parts : the
first part is one of the commandments that was given unto
Moses in the old law before the coming of Christ, which
commandment we of the new law are bound to observe
and keep, and it is one of our commandments. The other
three parts spoken by Christ are but expositions unto the
first part of this commandment : for in effect all these four
parts are but one commandment, that is to say, " Thou
shalt not kill :" yet, nevertheless, the three last parts show
unto you how many ways you may kill your neighbour
contrary to this commandment : yet for all Christ's expo
sitions in the three last parts, the terms are not open
enough to you who now read and hear them spoken. No
doubt the Jews understood well enough when he spoke
unto them the three last sentences : wherefore seeing that
these terms were natural terms of the Jews, it shall be
necessary to expound them, and compare them unto some
like terms of our natural speech, that we, in like manner,
may understand Christ as well as the Jews did. We will
begin with the first part of this card, and then afterwards
with the other three parts. You must therefore understand
that the Jews and the Pharisees of the old law, to whom
this first part, this commandment, " Thou shalt not kill,"
was spoken, thought it sufficient and enough for their dis
charge not to kill with any manner of material weapon, as
sword, dagger, or with any such weapon ; and they thought
it no great fault whatsoever they said or did to their neigh
bours so that they did not harm or meddle with their
bodies; which was a false opinion in them, as the three last
sentences following the first prove well.

Now as to the three other sentences, you must note or

20 Latimer. — Sermon.

take heed what difference there is between these three
manner of offences : — to be angry with your neighbour I—
to call your neighbour brainless, or any such word of dis
dain : — or to call your neighbour fool. Whether these three
manner of offences are of themselves one more grievous
than the other, is to be opened unto you. Truly, as they
are of themselves divers offences, so they kill diversely,
one more than the other. As you shall perceive, by the
first of these three a man who conceives against his neigh
bour or brother, ire, or wrath in his mind, by some occa
sion given unto him, although he is angry in his mind
against his neighbour, he will, peradventure, express his
ire by no sign, either in word or deed : yet neverthe
less, he offends against God, and breaks this command
ment in killing his own soul, and is therefore in danger of
judgment.

Now to the second part of these three. The man that
is moved with ire against his neighbour, and in his ire calls
his neighbour brainless, or some other word of displea
sure, as a man might say in his fury, " I shall handle thee
well enough," which words and countenance do more
represent and declare ire to be in this man than in him
that was but angry, and spake no manner of word, nor
showed any countenance to declare his ire : wherefore as
he that so declares his ire either by word or countenance,
offends more against God, so he both kills his own soul,
and does what he can to kill his neighbour's soul in
moving him unto ire, wherein he is faulty himself,- and so
this man is in danger of a council.

Now to the third offence, and last of these three. The
man that calls his neighbour fool more declares his angry
mind toward him than he that calls his neighbour but
brainless, or any such words moving ire : for to call a man
" fool," shows more envy in a man than " brainless" does.
Wherefore he offends most because he most earnestly with
such words expresses his ire, and so he is in danger of
hell-fire : wherefore you may understand now these three
parts of this card to point out three offences, and that one
is more grievous to God than the other, and that one kills
the soul of man more than the other.

Now, peradventure, there are some who will marvel
that Christ did not declare his commandment by some
greater faults of ire, than by these which seem bi t small
faults, as to be angry and speak nothing of it — to declare

Of the. Card. 21

ft, and to call a man brainless — and to call his neighbour
fool ; truly these are the smallest and the least faults that
belong to ire, or to killing in ire. Therefore beware how
you offend in any kind of ire — seeing that the smallest is
damnable to offend in, see that you offend not in the
greatest. For Christ thought, if he might bring you from
the smallest faults, and give you warning to avoid the
least, he reckoned you would not offend in the greatest and
worst, as to call your neighbour thief, or more blasphemous

names

Now you have heard that to these different offences of
ire and killing, are appointed punishments according to
their degrees : for look, as the offence is, so shall the pain
be : if the offence is great, the punishment shall be accord
ingly ; if it is less, there shall be less pain for it. I would
not now that you should think because there are but three
degrees of punishment spoken of, that there are no more
in hell : no doubt Christ spoke of no more here than these
three degrees of punishments, thinking they were sufficient
enough for example, whereby we might understand that
there are as divers and many pains as there are offences ;
and so by these three offences, and these three punish
ments, all other offences and punishments may be com
pared with each other : yet I would satisfy your minds
farther in these three terms of judgment, council, and hell-
fire. As you might say, what was the cause that Christ
declared the pains of hell by these terms, more than by
any other terms ? I told you before that he knew well to
whom he spake them ; these terms were natural, and
known well among the Jews and the Pharisees. Where
fore Christ taught them with their own terms, to the intent
they might understand his doctrine the better : and these
terms may be likened unto three terms which are common
and usual amongst us, that is to say, the sessions of inqui-
rance or inquest ; the sessions of deliverance, and the
execution day. Sessions of inquirance is like unto judg
ment ; for when session of inquiry is, then the judges cause
twelve men to give verdict of the felon's crime, whereby he
shall be judged to be indicted. Sessions of deliverance is
much like a council ; for at sessions of deliverance, the
judges go by themselves to counsel, to determine sentence
against the felon. Execution day is to be compared unto
hell fire ; for the Jeics had amongst themselves a place of

22 Ijdtimtr. — Sermon.

execution, named hell-fire ;* and surely when a man goes
to his death, it is the greatest pain in this world : where
fore you may see that there are degrees in our terms, as
there are in those terms. These evil-disposed affections
and sensualities in us are always contrary to the rule of our
salvation. What shall we now do or imagine to thrust
down these Turks,t and to subdue them ? It is great
ignominy and shame for a Christian man to be bound and
subject unto a Turk. Nay, it shall not be so, we will first
cast a trump in their way, and play with them who shall
have the better, let us play therefore on this fashion with
this card. Whensoever these foul passions and Turks
shall rise in our stomachs against our brother or neigh
bour, either for unkind words, injuries, or wrongs, which
they have done unto us, contrary unto our mind, straight
way let us call unto our remembrance, and speak this
question unto ourselves, " Who art thou ?" The answer is,
" I am a Christian man." Then farther we must say to
ourselves, "What requires Christ of a Christian man?"
Now turn up your trump, your heart, (hearts is trump, as
1 said before) and cast your trump, your heart, on this
card, and upon this card you shall learn what Christ re
quires of a Christian man, not to be angry, nor moved to
ire against his neighbour, in mind, countenance, or othec-
vvays, by word or deed. Then take up this card with your
heart, and lay them together: that done, you have won
the game of the Turk, whereby you have defaced and over
come by true and lawful play ; but, alas, for pity, the
Rhodes \ are won and overcome by these false Turks, the
strong castle faith is decayed, so that I fear it is almost
impossible to win it again.

The great occasion of the loss of this Rhodes is by rea
son that Christian men daily kill their own nation, so that
the very true number of Christians is decayed : which
murder and killing one of another, is increased especially
two ways, to the utter undoing of Christendom, that is to
say, by example and silence. By example as thus : when
the father, the mother, the lord, the lady, the master, the

* Topiiet, mentioned 2 Kings xxiii. ; Isaiah xxx. ; and repeatedly
by Jeremiah.

t Evil affections and sensual inclinations.

} Rhodes, which, though strongly fortified, was captured by the
Turks in I.~>r2. At that period the Turks were invading Europe
«';d umde considerable prcirress efiper.iaJlv »D

( )f tne. Card. 23

•iame, are themselves overcome by these Turks, and are
continual swearers, adulterers, disposers to malice, never
in patience, and so forsooth in all other vices. Think you
not when the father, the mother, the master, the dame, are
disposed unto vice or impatience, but that their children
and servants shall incline and be disposed to the same. No
doubt, as the child takes his natural disposition of his father
and mother, so shall the servants apply themselves unto the
vices of their masters and dames ; if the heads are false in
their faculties and crafts, it is no marvel if the children,
servants, and apprentices, joy therein. This is a great and
shameful manner of killing Christian men, that the fathers,
the mothers, the masters, and the dames, shall not only kill
themselves, but all theirs, and all that belong to them, and
so this way a great number of Christian lineage are mur
dered and spoiled. The second manner of killing is by
silence. By silence a great number of Christian men are
slain, which is in this manner — although the father and
mother, master and dame, of themselves are well disposed
to live according to the law of God, yet they may kill their
children and servants by suffering them to do evil before
their faces, and not using due correction according unto
their offences. The master seeth his servant or apprentice
take more of his neighbour than the king's laws, or the
order of his faculty* admits, or he suffered him to take
more of his neighbour than he himself would be content to
pay if he were in like condition : thus doing, I say, such
men kill wittingly their children and servants, and shall go
to hell for so doing ; and their fathers and mothers, mas
ters and dames, shall bear them company for so -suffering.
Wherefore I exhort all true Christian men and women to
give good example unto your children and servants, and
not suffer them by silence to offend. Every man must be
in his own house, according to St. Augustine's mind, a
bishop, not only giving good example, but teaching
according to it, rebuking and punishing vice, not suffering
your children and servants to forget the laws of God. You
ought to see them learn their belief, know the command
ments of God, keep their holy days, and not lose their time
in idleness ; if they do so, you shall all suffer pain for it,
if God is true in his saying, as there is no doubt thereof:
and so you may perceive that there are many who break
this card, " Thou shalt not kill," whereby they are nc
* Trade, employment

24 Latimer. — Sermon.

winners, but great losers ; but who are they now-n-days
that can clear themselves of these manifest murders used
to their children and servants ? I think that many have
these two ways slain their own children unto their damna
tion, were not the great mercy of God ready to help them
when they repent thereof.

Wherefore considering that we are so prone and ready
to continue in sin, let us cast down ourselves with Mary
Magdalen ; and the more we bow down with her towards
Christ's feet, the more we shall be afraid to rise again in
sin, and the more we know and submit ourselves, the more
we shall be forgiven, and the less we know and submit
ourselves, the less we shall be forgiven, as appears by this
example.

When Christ was in the world amongst the Jews and
Pharisees, there was a great Pharisee whose name was
Simon. This Pharisee desired Christ on a time to dine
with him, thinking in himself that he was able and worthy
to give Christ a dinner. Christ refused not his dinner,
but came unto him. In time of their dinner, there came
into the house a common sinner, named Mary Magdalen.
As soon as she perceived Christ, she cast herself down, and
called unto her remembrance what she was of herself, and
how greatly she had offended God, whereby she conceived
in Christ great love, and so came near unto him, and
washed his feet with her tears, and shed upon his head
precious ointment, thinking that by him she should be
delivered from her sins. This great and proud Pharisee,
seeing that Christ accepted her oblation in good part, had
great indignation against this woman, and said to himself,
"If this man Christ were a holy prophet, as he is taken
for, he would not suffer this sinner to ceme so nigh him."
Christ, understanding the evil mind of this Pharisee, said to
him : " Simon, I have somewhat to say unto thee." " Say
what thbu pleasest,'1 quoth the Pharisee. Then saith
Christ, " I pray thee tell me this : If there be a man to
whom is owing twenty pounds by one, and forty by
another, and the man to whom this money is owing, per
ceives these two men are not able to pay him, and he
forgives them both. Which of these two debtors ought to
love this man most?" The Pharisee said, "That man
ought to love him best that hath most forgiven him?'
Christ said, " So it is with this woman. She hath loved
me most, therefore most is forgiven her : she hath known

Of the Card 2h

her sins most, whereby she hath most loved me ; and thou
hast least loved me, because thou hast least known thy sins •
therefore because thou hast least known thine offences,
thou art forgiven least." So this proud Pharisee had an
answer to allay his pride ; and think you not, but that
there are amongst us a great number of these proud Pha
risees, who think themselves worthy to invite Christ to
dinner, who shall presume to sit by Christ in the church,
and disdain this poor woman Magdalen, their poor neigh
bour, with a high, disdainful, and solemn countenance,
and be always desirous to climb highest in the church,
reckoning themselves more worthy to sit there than ano
ther — poor Magdalen under the board, and in the belfry,
hath more forgiven of Christ than they have ; for it is
likely that these Pharisees less know themselves and their
offences, whereby they love God less, and so they are for
given less.

I would to God we would follow this example, and be
like unto Magdalen. I doubt not but we all are Magda-
lens in falling into sin, and in offending : but we are not
again Magdalens in knowing ourselves, and in rising from
sin. If we are true Magdalens, we should be as willing
to forsake our sin, and rise from sin, as we were willing to
commit sin, and to continue in it, and we then should
know ourselves best, and make more perfect answer than
ever we did, unto this question, " Who art thou ? To the
which we might answer, that v/e are true Christian men
and women : and then I say you should understand and
know how you ought to play at this card, " Thou shalt not
kill ;* without any interruption of your deadly enemies the
Turks, and so triumph at the last, by winning everlasting
life in glory. Amen.

LATIMER.

ttfi

THE SECOND

THE SERMONS OF THE CARD.

JOHN i.

" And this is the record of John, when the Jews sent priests
and Levites from Jerusalem, to ask him, Who art thou ?

Now you have heard what is meant by the first card, and
how you ought to play with it, I purpose again to deal
unto you another card, almost of the same suit ; for they
are of such near affinity, that one cannot be well played
without the other. The first declared, " that y6u should
not kill ;" which might be divers ways, as being angry
with your neighbour, in mind, in countenance, in word, or
deed. It declared also how you should subdue the pas
sions of ire, and so clear yourselves from them : and where
this card kills in you those stubborn Turks of ire ; this
second card wills not only that they should be mortified in
you, but that you yourselves shall cause them to be mor
tified also in your neighbour, if your neighbour has been
through you moved unto ire, either in countenance, word,
or deed. Now let us hear the tenour of this card.

" Therefore, if thou bring thy gift to the altar, and there
rememberest that thy brother hath aught against thee ;
leave there thy gift before the altar, and go thy way, first be
reconciled to thy brother, and then come and offer thy gift."

This card was spoken by Christ, as St. Matthew testi
fies in his fifth chapter, against all such as presume to
come to the church to make oblation unto God, either by
prayer, or any other deed of charity,* not having their
neighbours reconciled to them. Reconciling is as much
as to say, Restore thy neighbour unto charity, who by thy
words or deeds is moved against thee : then if thou hast
spoken to, or of thy neighbour, whereby he is moved tc

*• Love I. Oud and man.

Of the Card. 27

ire or wrath, thou must lay down thy oblation. Oblations
are prayers, alms-deeds, or any work of charity ; these are
called oblations to God. Lay down therefore thine obla
tion : before thou begin to do any of these works, go unto
thy neighbour, and confess thy fault unto him ; declaring
thy mind, that if thou hast offended him, thou art glad
and willing to make him amends, as far as thy words and
substance will extend, requiring him not to take it at the
worst. Thou art sorry in thy mind, that thou shouldest
be the occasion of his being offended. " What manner of
card is this ?* will some say. " Why ? what have I to do
with my neighbour's or brother's malice ? Cain said,
' Have I the keeping of my brother, or shall I answer for
him and for his faults?' This were no reason: as for
myself, I thank God I owe no man malice nor displeasure,
if others owe me any, at their own peril be it. Let every
man answer for himself." Nay, sir, not so, as you may
understand by this card ; for it saith, If thy neighbour has
anything, any malice against thee, through thine occasion,
" Lay down," saith Christ, " thine oblation ; pray not to
me, do no good deeds for me; but go first unto thy neigh
bour, and bring him again unto my flock, who has for
saken the same through thy evil words, mocks, scorns, or
disdainful countenance, and so forth ; and then come and
offer thine oblation, then do thy devotion, then do thy
alms-deed, then pray, if thou wilt have me hear thee." — O
good Lord, this is a hard reckoning, that I must go and
seek him out that is offended with me, before I pray or do
any good deed. I cannot go unto him. Peradventure he
is a hundred miles from me, beyond the seas, or else I
cannot tell where ; if he were here nigh, I would with all my
heart go unto him. — This is a lawful excuse before God,
provided that thou wouldest in thine heart be glad to re
concile thy neighbour, if he were present, and that thou
thinkest in thy heart, whensoever thou shalt meet with him,
to go unto him, and require him charitably to forgive thee,
and so never intend to come from him until you both
depart one from the other true brethren in Christ.
Yet peradventure there are some in the world that are so
devilish and hard-hearted, that they will not apply in any
condition* unto charity. For all that, do what lieth in
thee by all charitable means to bring him to unity : if he
will in no wise apply thereunto, thou mayest be sorrowful
* By any persuasion, or under any circumstances.
c 2

28 Latimer. — Sermon,

in thy heart, that by thine occasion that man or woman
continues in such a damnable state : notwithstanding this,
if thou do the best that lieth in thee to reconcile him,
according to some doctors' minds, thou art discharged
towards God. Nevertheless St. Augustine doubteth even
in this case, whether thy oblations, prayers, or good deeds
shall avail thee before God, or not, until thy neighbour
come again to a good state, whom thou hast brought out
of the way. Doth this noble doctor doubt therein, what
aileth us to be so bold, or to count it but a small fault or
none, to bring another man out of patience for every trifle
that standeth not with our mind ? You may see what a
grievous thing it is to bring another man out of patience,
whom peradventure you cannot bring in again with all
the goods that you have : for surely, according to the
opinion of great wise men, friendship once broken will
never well be made whole again. Wherefore you shall
hear what Christ saith unto such persons : " I came
down into this world, and so took on me bitter suffer
ings for man's sake, by the merits whereof I intended to
make unity and peace in mankind, to make man brother
unto me, and so to expel the dominion of Satan, the devil
which worketh nothing else but dissension : and yet now
there are a great number of you who have professed my
name, and say you are Christian men, who do rebel
against my purpose and mind. I go about to make my
fold ; you go about to break the same, and kill my flock.
How darest thou (saith Christ) presume to come unto my
altar, unto my church, or unto my presence, to make
oblation unto me, who takest on thee to spoil my lambs?
I go about like a good shepherd to gather them together :
and thou doest the contrary, ever more ready to divide
and lose them. Who made thee so bold to meddle with
my silly sheep, which I bought so dearly with my precious
blood ? I warn thee out of my sight, come not into my
presence ; I refuse thee and all thy works, except thou g-o
and bring home again my lambs which thou hast lost ;
wherefore, if thou thyself intend to be one of mine, lay
down thine oblation, and come no farther towards mine
altar, but go and seek them without any quest-ions, as it
becomes a true and faithful servant."

A true and faithful servant, whensoever his master
commands him to do anything, makes no stops or questions,
but goes forth with a good mind: and it is not unlikely

Of the. Card. 2i>

but that he continuing in such a good mind and will, shall
well overcome all dangers and stops, whatever betides
him in his journey, and shall effectually bring to pass his
master's will and pleasure. On the contrary, a slothful
servant, when his master commands him to do anything,
he will ask questions, where, when, which way ? and so
forth : and he puts every thing in doubt, so that although
both his errand and his way be ever so plain, yet by his
untoward and slothful behaviour, his master's command
ment is either quite undone, or else so done that it shall
stand to no good purpose. Go now forth with the good
servant, and ask no such questions and put no doubts ; be
not ashamed to do thy Master's and Lord's will and com
mandment. Go, as I said, unto thy neighbour that is
offended by thee, and reconcile him whom thou hast lost
by thy unkind words, by thy scorns, mocks, and other dis
dainful words and behaviour, and be not nice to ask him
the cause why he is displeased with thee ; require of him
charitably to remit, and cease not till you both depart one
from the other true brethren in Christ. Do not thy
master's message with cautels* and doubts, like the sloth
ful servant ; come not to thy neighbour whom thou hast
offended, and give him a pennyworth of ale, or a banquet,
and so make him a fair countenance, thinking that by thy
drink or dinner he will show thee like countenance. I
grant that you both may laugh and make good cheer, and
yet there may remain a bag of rusty malice, twenty years
old, in thy neighbour's bosom ; and when he departs from
thee with a good countenance, thou thinkest all is well
then. But now I tell thee it is worse than it was, for by
such cloaked charity, where before thou didst offend
Christ but once, thou hast offended twice herein : for now
thou goest about to give Christ a mock, if he would take
it of thee : thou thinkest to blind thy master Christ's
commandment. Beware and do not so, for at length he
will overmatch thee, and take thee wheresoever thou art,
and so as I said, it should be better for thee not to do his
message on this fashion, for it will stand thee in no pur
pose. " What ?" some will say, " I am sure he loveth
me well enough now. He speaketh fair to my face." Yet
for all that thou mayest be deceived. To speak fair
proves not true love in a man. If he loves thee with his
mind and heart, he loves thee with his eyes, with his
* Selfish cautions.

80 Latimer. — Sermon.

tongue, with his feet, with his hands and his body ; for all
ihese parts of a man's body are obedient to his will and
mind. He loves thee with his eyes, who looks cheerfully
on thee, when thou meetest with him, and is glad to see
thee prosper and do well. He loves thee with his tongue,
who speaks well of thee behind thy back, or gives thee
good counsel. He loves thee with his feet, who is willing
to go and help thee out of trouble and business. He
loves thee with his hands, who will help thee in time of
necessity, by giving some alms, or with any other employ
ment of the hand. He loves thee with his body, who will
labour with his body, or put his body in danger to do good
for thee, or to deliver thee from adversity, and so forth,
with the other members of his body. And if thy neigh
bour will do according to these sayings, then thou mayest
think that he loves thee well, and thou in like wise
oughtest to declare and open thy love unto thy neighbour,
or else you are bound one to reconcile the other, till this
perfect love is engendered amongst you. It may be, you
will say, I am content to do for my neighbour what I can,
saving myself harmless. I promise thee Christ will not
hear this excuse : for he himself suffered harm for our
sakes, and for our salvation was put to extreme death. I
wish if it had pleased him, that he might have saved us
and never felt pain ; but in suffering pains and death, he
gave us an example, and teaches us how we should do one
for another, as he did for us all. For, as he saith himself,
he that will be mine, let him deny himself, and follow me
in bearing my cross and suffering my pains. Wherefore
we must needs suffer pain with Christ to do our neighbour
good, as well with the body and all its members, as with
heart and mind.

Now I trust you know what your card means, let us see
how we can play with the same. Whensoever you go and
make your oblation unto God, ask of yourselves this
question, " Who art thou ?" The answer as you know is,
" I am a Christian man !" Then you must again ask ot
yourself, what Christ requires of a Christian man ? By
and by cast down your trump, your heart, and look first
upon one card, then upon the other. The first tells thee
thou shalt not kill, thou shalt not be angry, thou shalt not
be out of patience. This done, thou shalt look if there are
any more cards to take up, and if thou look well, thou
shalt see another card of the same suit, wherein thou shalt

Of the Card. 31

know that thou art bound to reconcile thy neighbou»
Then cast thy trump unto them both, and gather them all
three together, and do according to the virtue of thy cards,
and surely thou shalt not lose. Thou shalt first kill the
great Turks,* and discomfit and thrust them down. Thou
shalt fetch home again Christ's sheep which thou hast
lost, whereby thou mayest go both patiently, and with a
quiet mind unto the church, and make thy oblation unto
God, and then without doubt he will hear thee. But yet
Christ will not accept our oblation, although we are in
patience, and have reconciled our neighbour, if our obla
tion be made of another man's substance — it must be our
own. See therefore that thou hast gotten thy goods
according to the laws of God and of thy Prince. For if
thou gettest thy goods by polling t and extortion, or by
any other unlawful ways, then if thou offer a thousand
pound of it, it will stand thee in no good, for it is not
thine. In this point a great number of executors offend ;
for when they are made rich by other men's goods, then
they take upon themselves to build churches, to give orna
ments to God and his altar, to gild saints, and to do many
good works therewith ; but all in their own name, and for
their own glory. Wherefore, saith Christ, " they have in
this world their reward," and so their oblations are not
their own, nor are they acceptable before God. Another
way God will refuse thy voluntary oblation, as thus ; If
thou hast gotten ever so truly thy goods, according to both
the laws of God and man, and hast with the same goods
not relieved thy poor neighbour, when thou hast seen him
hungry, thirsty, and naked, God will not take thy oblation
when thou shalt offer the same, because he will say unto
thee : " When I was hungry, thou gavest me no meat ;
when I was thirsty, thou gavest me no drink ; and when I
was naked, thou didst not clothe me : wherefore I will
not take thy oblation, because it is none of thine. I left
it to thee to relieve thy poor neighbours, and thou hast not
done therein according unto this my commandment, I
will have mercy, rather than sacrifice. Wherefore until
thou dost the one as well as the other, I will not accept
thine oblation." Evermore bestow the greatest part of thy
goods in works of mercy, and the less part in voluntary
works. Voluntary works are called all manner of offering
in the church, except your offering days, and your tithes
* Evil passions and sinful lusts. t Fraud, robbery.

32 Latimer. — Sermon.

Setting up candles,* gilding, and painting, building of
churches, giving ornaments, going on pilgrimage, making
highways, and such others, are called voluntary works,
which works are of themselves good, and proper to be
done. Necessary works, and works of mercy are called
commandments ; and works of mercy consist in relieving
and visiting thy poor neighbours. Now then, if men are
so foolish that they will bestow the most part of their
goods in voluntary works, which they are not bound to
keep, but willingly and by their devotion ; and leave the
necessary works undone, which they are bound to do, they
and all their voluntary works are like to go unto everlast
ing damnation. And I promise you, if you build a hun
dred churches, give as much as you can make to the
gilding of saints, and honouring of the church, and offer
candles as great as oaks,* if thou leave the works of
mercy and the commandments undone, these works shall
not avail thee. No doubt the voluntary works are good,
and ought to be done ; but yet they must be so done, that
by the occasion the necessary works and the works of
mercy are not decayed and forgotten — if you will build a
glorious church unto God, see first yourselves to be in
charity with your neighbours, and suffer not them to be
offended by your works. Then when you come into your
parish church, you bring with you the temple of God ; as
St. Paul saith, " You yourselves are the very holy temples
of God :" and Christ saith by his prophet, " In you will I
rest, and intend to make my mansion and abiding place :"
again, if you gild and paint Christ in your churches, and
honour him in vestments,t see that the poor people die not
for lack of meat, drink, and clothing. Then you deck the
very true temple of God, and honour him with rich vestures,
that will never be worn out. Do use yourselves accord
ing unto the commandments ; and then finally set .up your
candles, and they will report what a glorious light remains
in your hearts, for it is not fitting to see a dead manj light
candles ! Then, I say, go your pilgrimages, build your
churches, do all your voluntary works, and they will then
represent unto God, and testify with you, that you have
movided him a glorious place in your hearts. But be-

* It is customary in popish countries to offer large wax tapers, or
Other lights, to be burned before the image of a saint. See note p. 13.

t Images were not yet put away, but Latimer ventures to show
that works of charity were to be preferred to them.

J One who is spiritually dead.

Of the Card. 33

ware, I say again, that you do not run so far into your
voluntary works, that you quite forget your necessary
works of mercy, which you are bound to keep : you must
ever have a good respect unto the best and worthiest
works towards God, to be done first and with most effi
cacy, and the other to be done secondarily. Thus if you
do, with the other that I have spoken of before, you may
come according to the tenour of your cards, and offer your
oblations and prayers to our Lord Jesus Christ, who will
both hear and accept them to your everlasting joy and
glory, to which may he bring us, and all those whom he
suffered death for. Amen.

THE SERMON OF THE PLOUGH,

Preached in the Shrouds* at Paul's Church in London, on the 18th
day of January, anno 1548 — 9

ROMANS xv. "All things which are written, are written
for our erudition and knowledge. All things that are
written in God's book, in the Bible book, in the book
of the holy scripture, are written to be our doctrine." I
told you in my first sermon.f honourable audience, that I
purposed to declare unto you two things, the one, what
seed should be sown in God's field, in God's plough land ;
and the other, who should be the sowers.

That is to say, what doctrine is to be taught in Christ's
church and congregation, and what men should be the
teachers and preachers of it. The first part I have told
you in the three sermons past, in which I have assayed to
set forth my plough, to prove what I could do. And now
I shall tell you who are the ploughers ; for God's word is
seed to be sown in God's field, that is, the faithful congre
gation, and the preacher is the sower. And it is said in
the gospel ; " He that soweth, the husbandman, the
ploughman, went forth to sow his seed/' So that a
preacher is compared to a ploughman, as it is in another
place ; " No man that putteth his hand to the plough, and
looketh back, is apt for the kingdom of God." (Luke ix.)
That is to say, let no preacher be negligent in doing his
office. This is one of the places that has been racked,} «s
I told you of racking scriptures, and I have been one of
them myself that have racked it, I cry God mercy for it ;
and have been one of them that have believed, and have
expounded it against religious persons that would forsake
their order which they had professed, and would go out of
their cloister : whereas indeed it relates not to monkery,
nor makes at all for any such matter ; but it is directly

* The Shrouds were a covered place on the north side nf the
Cathedral where a congregation could be sheltered, when the seve.
rity of the weather prevented them from standing in the open air at
Paul's Cross.

+ The sermon here mentioned has not been preserved.

J Wrested o- perverted.

Of the Plough. 35

spoken of diligent preaching of the word of God. For
preaching of the gospel is one of God's plough -works,
and the preacher is one of God's ploughmen.

Be not offended with my similitude, in that I compare
preaching to the labour and work of ploughing, and the
preacher to a ploughman : ye may not be offended with
this my similitude, though I have been unjustly slandered

by some persons for such things But as preachers

must be wary and circumspect, that they give not any just
occasion to be slandered and ill-spoken of by the hearers,
so the auditors must not be offended without cause. For
heaven is in the gospel likened unto a mustard-seed : it is
compared also to a piece of leaven ; and Christ saith, that
at the last day he will come like a thief; and what dis
honour is this to God? Or what derogation is this to
heaven ? You should not then, I say, be offended with
my similitude, because I liken preaching to a ploughman's
labour, and a prelate to a ploughnan. But now you will
ask me, whom I call a prelate ? A prelate is that man,
whatsoever he is, that has a flock to be taught by him ;
whosoever has any spiritual charge in the faithful congre
gation, and whosoever he is that has a cure of souls.

Well may the preacher and the ploughman be likened
together : first, for their labour at all seasons of the year ;
for there is no time of the year in which the ploughman
has not some special work to do ; as in my country in
Leicestershire, the ploughman has a time to set forth, and
to assay his plough, and other times for other necessary-
works to be done. And they also may be likened 'together
for the diversity of works, and variety of offices that
they have to do. For as the ploughman first sets forth
his plough, and then tills the land, and breaks it in
furrows, and sometime ridges it up again ; and at another
time harrows it and clotteth it,* and sometimes dungs it
and hedges it, digs it and weeds it, and makes it clean ; so
the prelate, the preacher, has many diverse offices to do
He has first a busy work to bring his parishioners to a
right faith, as Paul calleth it; and not a swerving f faith,
but to a faith that embraces Christ, and trusts to his
merits ; a lively faith, a justifying faith ; a faith that makes
a man righteous, without respect of works : as you have
it very well declared and set forth in the Homily. He has
then a busy work, 1 say, to bring his flock to a right faith,

* Breaks the clods. f "Wandering, changing.

36 Lattmer. — Sermon.

and then to confirm them in the same faith. Now casting
them down with the law, and with threatenings of God
for sin ; now ridging them up again with the gospel, and
with the promises of God's favour. Now weeding them,
by telling them their faults, and making them forsake sin ;
now clotting them, hy breaking their stony hearts, and by
making them supple-hearted, and making them to have
hearts of flesh ; that is, soft hearts, and apt for doctrine to
eater in. Now teaching to know God rightly, and to
know their duty to God and their neighbours. Now ex
horting them when they know their duty, that they do it,
and be diligent in it ; so that they have a continual work
to do. Great is their business, and therefore great should
be their hire. They have great labours, and therefore
they ought to have good livings, that they may commo-
diously feed their flock ; for the preaching of the word of
God unto the people, is called meat : scripture calls it
meat ; not strawberries, that come but once a year, and
tarry not long, but are soon gone : but it is meat, it is not
dainties. The people must have meat, that is familiar
and continual, and daily given unto them to feed upon.
Many make a strawberry of it, ministering it but once a
year ; but such do not the office of good prelates. For
Christ saith, " Who think you is a wise and a faithful ser
vant ? He that giveth meat in due time." So that he
must at all times convenient preach diligently : therefore
saith he, " Who think ye is a faithful servant?" He speaks
as though it were a rare thing to find such a one, and as
though he should say, there are but few of them to be
found in the world. And how few of them there are
throughout this realm that give meat to their flock as they
should do, the visitors can best tell. Too few, too few, the
more is the pity, and never so few as now.

By this then it appears that a prelate, or any that
has the cure of souls, must diligently and substantially
work and labour. Therefore, saith Paul to Timothy,
" He that desireth to have the oflice of a bishop, or a
prelate, that man desireth a good work." Then if it is a
good work, it is work ; you can make but a work of it.
It is God's work, God's plough, and that plough God
would have still going. Such then as loiter and live idly,
are not good prelates, or ministers. And of such as do
not preach and teach, and do their duties, God saith by
his prophet Jeremy, " Cursed be the man that doth the

Of the Plough. 37

work of God fraudulently, guilefully, or deceitfully ; some
books have it negligently or slackly." How many such
prelates, how many such bishops, Lord, for thy mercy,
are there now in England ? And what shall we in this
case do ? shall we company with them ? O Lord, for thy
mercy ! shall we not company with them ? O Lord,
whither shall we flee from them? But " Cursed be he
that doth the work of God negligently or guilefully." A
sore word for them that are negligent in discharging their
office, or have done it fraudulently ; for that is the thing
which makes the people ill.

But it must be true that Christ saith, " Many are called,
but few are chosen." (Matt, xxii.) Here I have an occa
sion by the way to say somewhat unto you ; yea, for the
place that I alleged unto you before out of Jeremy, the
forty-eighth chapter. And it was spoken of a spiritual
work of God, a work that was commanded to be done,
and it was of shedding blood, and of destroying the cities
of Moab. For, saith he, " Cursed be he that keepeth
back his sword from shedding of blood." As Saul, when he
kept back the sword from shedding of blood, at the time
he was sent against Amalek, was refused of God for being
disobedient to God's commandment, in that he spared
Agag the king. So that place of the prophet was spoken
of them that went to the destruction of the cities of Moab,
among which there was one called Nebo, which was much
reproved for idolatry, superstition, pride, avarice, cruelty,
tyranny, and hardness of heart ; and these sins was plagued
of God arid destroyed.

Now what shall we say of these rich citizens of Lon
don ? what shall I say of them ? Shall I call them proud
men of London, malicious men of London, merciless men
of London? No, no, I may not say so; they will be
offended with me then. Yet must I speak. For is there
not reigning in London as much pride, as much covetous-
ness, as much cruelty, as much oppression, and as much
superstition, as there was in Nebo ? Yes, I think, and
much more too. Therefore I say, Repent, O London !
repent, repent. Thou hearest thy faults told thee, amend
them, amend them. I think, if Nebo had had the preach
ing that thou hast, they would have converted. And, you
rulers and officers, be wise and circumspect, look to your
charge, and see you do your duties ; and rather be gfad
(o amend your ill living than be angry when you are

38 Lalimer. — Sermon

warned or told of your fault. What ado was there made
in London at a certain man, because he said, (and indeed
at that time on a just cause,) "Burgesses," quoth he,
" nay, butterflies."* What ado there was for that word !
and yet would that they were no worse than butterflies
Butterflies do but their nature ; the butterfly is not cove
tous, is not greedy of other men's goods ; is not full of
envy and hatred, is not malicious, is not cruel, is not mer
ciless. The butterfly glories not in her own deeds, nor
prefers the traditions of men before God's word ; it com
mits not idolatry, nor worships false gods. But London
cannot abide to be rebuked ; such is the nature of men.
If they are pricked, they will kick ; if they are galled,
they will wince ; but yet they will not amend their faults,
they will not be ill spoken of. But how shall I speak well
of them ? If you could be content to receive and follow
the word of God, and favour good preachers, if you could
bear to be told of your faults, if you could amend when
you hear of them, if you could be glad to reform that which
is amiss : if I might see any such inclination in you, that
you would leave off being merciless, and begin to be chari
table, I would then hope well of you, I would then speak
well of you. But London was never so ill as it is now.
In times past men were full of pity and compassion,
but now there is no pity ; for in London their brother
shall die in the streets for cold, he shall lie sick at the
door, and perish there for hunger. Was there ever more
unmercifulness in Nebo? I think not. In times past,
when any rich man died in London, they were wont to
help the poor scholars of the universities with exhibitions.
When any man died, they would bequeath great sums of
money toward the relief of the poor. When I was a
scholar in Cambridge myself, I heard very good report of
London, and knew many that had relief from the rich
men of London ; but now I hear no such good report,
and yet I inquire of it, and hearken for it; but now
charity is waxen cold, none helps the scholar nor yet the
poor. And in those days, what did they when they helped
the scholars? They maintained and gave them livings
who were very papists, and professed the pope's doctrine :

* This was spoken in allusion to the fickle conduct of many of the
London citizens a few years before. In the latter part of the reign
of Henry V11I., when the king hearkened again to his popish
counsellors, many citizens became favourers of Uomanism who had
promoted the Reformation at first.

Of the Plough. 39

and now that the knowledge of God's word is brought to
light, and many earnestly study and labour to set it forth,
now hardly any man helps to maintain them.

Oh London, London, repent, repent; for I think God
is more displeased with London than ever he was with
the city of Nebo. Repent therefore, repent, London, and
remember that the same God liveth now that punished
Nebo, even the same God, and none other ; and he will
punish sin as well now as he did then : and he will punish
the iniquity of London, as well as he did them of Nebo.
Amend therefore. And you that are prelates, look well to
your office ; for right prelating is busy labouring, and not
lording. Therefore preach and teach, and let your plough
be going. Ye lords, I say, that live like loiterers, look
well to your office, — the plough is your office and charge.
If you live idle and loiter, you do not your duty, you
follow not your vocation ; let your plough therefore be
going, and not cease, that the ground may bring forth fruit.

But now methinks I hear one say unto me: "Wot ye
what you say ? Is it a work ? Is it a labour ? How
then hath it happened, that we have had for so many hun
dred years so many unpreaching prelates, lording loiterers,
and idle ministers ?" You would have me here to make
answer, and to show the cause thereof. Nay, this land is
not for me to plough, it is too stony, too thorny, too hard
for me to plough. They have so many things that make
for them, so many things to say for themselves, that it is
not for my weak team to plough them. They have to say
for themselves, long customs, ceremonies, and authority,
placing in parliament, and many things more. And I fear
this land is not yet ripe to be ploughed : for, as the saying
is, it lacketh weathering : it lacketh weathering, at least it
is not for me to plough. For what shall I look for among
thorns, but pricking and scratching ? What among stones,
but stumbling? What, I had almost said, among ser
pents, but stinging? But this much I dare say, that since
lording and loitering hath come up, preaching hath come
down, contrary to the apostles' time : for they preached and
lorded not, and now they lord and preach not. For they
that are lords will ill go to plough : it is no meet office for
them ; it is not seeming for their estate. Thus came up
lording loiterers : thus crept in unpreaching prelates, and
so have they long continued. For how many unlearned
prelates have we now at this day ' And no marvel ; for

40 Latimer. — Sermon.

if the ploughmen that now are, were made lords, they
would give over ploughing ; they would leave off' their
labour, and fall to lording outright, and let the plough
stand: and then both ploughs not walking,* nothing should
be in the commonweal but hunger. For ever since the
prelates were made lords and nobles, their plough standeth,
there is no work done, the people starve. They hawk,
they hunt, they card, they dice, they pastime in their pre
lacies with gallant gentlemen, with their dancing minions,
and with their fresh companions, so that ploughing is set
aside. And by the lording and loitering, preaching and
ploughing is clean gone. And thus, if the ploughmen of
the country were as negligent in their office as prelates
are, we should not long live, for lack of sustenance. And
as it is necessary to have this ploughing for the sustenta-
tion of the body, so must we have also the other for the
satisfaction of the soul, or else we cannot live long spiri
tually. For as the body wastes and consumes away for
lack of bodily meat, so the soul pines away for default of
spiritual meat. But there are two kinds of enclosing, to
hinder both these kinds of ploughing ; the one is an en
closing to hinder the bodily ploughing, and the other to
hinder the holy day ploughing, the church ploughing.

The bodily ploughing is taken in and enclosed for the
gain of individuals. For what man will let go, or diminish
his private advantage for a commonwealth ? And who
will sustain any damage for public benefit ? The other
plough also no man is diligent to set forward, and no man
will hearken to it. But to hinder it all men's ears are
open ; yea, and there are a great many of this kind of
ploughmen, who are very busy, and would seem to be
very good workmen : I fear some are rather mock-gos
pellers, than faithful ploughmen. I know many myself
that profess the gospel, and live nothing thereafter. I
know them, and have been conversant with some of them.
I know them, and I speak it with a heavy heart, there is as
little charity and goodf living in them as in any others,
according to that which Christ said in the gospel to the
great number of people that followed him ; as though
they had an earnest zeal for his doctrine, whereas indeed
they had it not; "Ye follow me, saith he, not because ye
have seen the signs and miracles that I have done ; but
because ye have eaten the bread, and refreshed jour bodies.
* Working- + Holy and virtuous.

Of ffu Plough. 41

therefore you follow me. " So that I think, many
now-a-days profess the gospel for the living sake, not for
the love they bear to God's word. But they that will be
true ploughmen, must work faithfully for God's sake, for
the edifying of their brethren. And as diligently as the
husbandman plougheth for the sustentation of the body, so
diligently must the prelates and ministers labour for the
feeding of the soul ; both the ploughs must still be going,
as most necessary for man. And wherefore are magistrates
ordained, but that the tranquillity of the commonweal may
be confirmed, limiting both ploughs ?

But now for the fault of unpreaching prelates, methinks
I could guess what might be said for excusing of them.
They are so troubled with lordly living, they are so placed
in palaces, couched in courts, ruffling in their rents, dan
cing in their dominions, burdened with ambassages, pam
pering themselves like a monk that maketh his jubilee ;
and moiling* in their gay manors and mansions, and so
troubled with loitering in their lordships, that they cannot
attend it. They are otherwise occupied, some in the king's
matters, some are ambassadors, some of the privy council,
some to furnish the court, some are lords of the parliament,
some are presidents, and some comptrollers of mints.t

Well, well, is this their duty ? Is this their office ? Is this
their calling ? Should we have ministers of the church to
be comptrollers of the mints ? Is this a meet office for a
priest that hath cure of souls? Is this his charge? I
would here ask one question ; I would fain know who
controlleth the devil at home in his parish, while he con-
trolleth the mint ? If the apostles might not leave the
office of preaching to the deacons, shall one leave it for
minting ? I cannot tell you ; but the saying is, that since
priests have been minters, money hath been worse than it
was before. And they say that the evilness of money hath
made all things dearer. And in this behalf 1 must speak
to England. " Hear, my country, England," as Paul said
in his first epistle to the Corinthians, the sixth chapter ;
for Paul was no sitting bishop, but a walking and a
preaching bishop — but when he went from them, he left
there behind him the plough going still ; for he wrote

* Drudging.

f The popish prelates who are described by Latimer in this and
the preceding paragraphs, were accustomed to hold offices of state,
and to be concerned in the government.

42 Latimer. — Sermon.

unto them, and rebuked them for going to law, and plead
ing their causes before heathen judges: " Is there," saith
he, " among you no wise man, to be an arbitrator in
matters of judgment ? What, not one of all that can judge
between brother and brother; but one brother goeth to
law with another, and that before heathen judges ? Ap
point those for judges that are most abject and vile in the
congregation." Which he speaks to rebuke them ; " For,"
saith he, " I speak it to your shame." So, England, I
speak it to thy shame ; is there never a nobleman to be a
lord president, but it must be a prelate ? Is there never
a wise man in the realm to be a comptroller of the mint ?
I speak it to your shame. I speak it to your shame. If
there be never a wise man, make a water-bearer, a tinker,
a cobbler, a slave, a page, comptroller of the mint : make
a mean gentleman, a groom, a yeoman, or a poor beggar,
lord president.

Thus I speak, not that I would have it so ; but to your
shame, if there is never a gentleman meet or able to be
lord president. For why are not the noblemen and young
gentlemen of England so brought up in knowledge of
God, and in learning, that they may be able to execute
offices in the commonweal ? The king has a great many
wards, and I trow there is a court of wards ; why is there
not a school for the wards, as well as there is a court for
their lands ? Why are they not set in schools where they
may learn ? Or why are they not sent to the universities,
that they may be able to serve the king when they come to
age? If the wards and young gentlemen were well
brought up in learning, and in the knowledge of God,
they would not when they come to age so much give
themselves to other vanities. And if the nobility be well
trained in godly learning, the people would follow the
same train. For truly, such as the noblemen are, such
will the people be. And now, the only cause why noble
men are riot made lord presidents, is because they have
not been brought up in learning.*

Therefore for the love of God appoint teachers and
schoolmasters, you that have charge of youth ; and give
the teachers stipends worthy their pains, that they may
bring them up in grammar, in logic, in rhetoric, in philo-

* The nation was then emerging from popery, or Latimer would
not have been allowed to make such remarks ; the state of things to
which he refers existed in the days of Romanism.

Of the Plough. 43

sophy, in the civil law, and in that which I cannot leave
unspoken of, the word of God. Thanks be unto God, the
nobility otherwise is very well brought up in learning and
godliness, to the great joy and comfort of England ; so
that there is now good hope in the youth, that we shall
another day have a flourishing commonweal, considering
their godly education. Yea, and there are already noble
men enough, though not so many as I would wish, able to
be lord presidents, and wise men enough for the mint.
And as unmeet a thing it is for bishops to be lord presi
dents, or priests to be minters, as it was for the Corinthians
to plead matters of variance before heathen judges. It is
also a slander to the noblemen, as though they lacked
wisdom and learning to be able for such offices, or else
were no men of conscience, or else were not meet to be
trusted, and able for such offices. And a prelate has a
charge and cure otherwise ; and therefore he cannot dis
charge his duty and be a lord president too. For a pre
sidentship requireth a whole man ; and a bishop cannot
be two men. A bishop has his office, a flock to teach, to
look unto ; and therefore he cannot meddle with another
pffice, which alone requires a whole man ; he should
therefore give it over to whom it is meet, and labour in his
own business ; as Paul writes to the Thessalonians, " Let
every man do his own business, and follow his calling."
Let the priest preach, and the nobleman handle the tem
poral matters. Moses was a marvellous man, a good
man : Moses was a wonderful man, and did his duty,
being a married man : we lack such as Moses was. Well,
I would all men would look to their duty, as God hath
called them, and then we should have a flourishing Chris
tian commonweal.

And now I would ask a strange question ; who is the
most diligent bishop and prelate in all England, that passes
all the rest in doing his office? I can tell, for I know
who it is ; I know him well. But now I think I see you
listening and hearkening that I should name him. There
is one that passes all the other, and is the most diligent
prelate and preacher in all England. And will ye know
who it is? I will tell you — it is the Devil. He is the
most diligent preacher of all others ; he is never out of his
diocese ; he is never from his cure : you shall never find
him unoccupied ; he is ever in his parish ; he keeps resi
dence at all times ; you shall never find him out of the

44 Latimer — tiermon.

way ; call for him when you will he is ever at home. He
is the most diligent preacher in all the realm ; he is ever
at his plough ; no lording nor loitering can hinder him ; he
is ever applying his business, you shall never find him idle
I warrant you. And his office is to hinder religion, to
maintain superstition, to set up idolatry, to teach all kinds
of popery. He is ready as can be wished for to set forth
his plough ; to devise as many ways as can be to deface
and obscure God's glory. Where the devil is resident, and
has his plough going, there away with books and up with
candles ;* away with bibles and up with beads ; away with
the light of the gospel, and up with the light of candles,
yea, at noon-day. Where the devil is resident, that he
may prevail, up with all superstition and idolatry ; censing,
painting of images, candles, palms, ashes, holy water, and
new service of men's inventing ; as though man could invent
a better way to honour God with, than God himself hath
appointed. Down with Christ's cross, up with purgatory
pickpurse,f up with him, the popish purgatory, I mean.
Away with clothing the naked, the poor and impotent, up
with decking of images, and gay garnishing of stocks and
stones : up with man's traditions and his laws, down with
God's traditions and his most holy word. Down with the
old honour due to God, and up with the new god's honour.
Let all things be done in Latin : there must be nothing
but Latin, not so much as *'• Remember man that thou
art ashes, and into ashes shalt thou return :" which are the
words that the minister speaketh unto the ignorant people,
when he gives them ashes upon Ash-Wednesday, but it
must be spoken in Latin. God's word may in no wise be
translated into English.

Oh that our prelates would be as diligent to sow the
corn of good doctrine, as Satan is to sow cockle and dar
nel ! And this is the devilish ploughing, which worketh
to have things in Latin, and hinders the iruitful edification.
But here some man will say to me, What, sir, are you so
privy to the devil's counsel that you know all this to be
true? — Truly I know him too well, and have obeyed him
a little too much in condescending to some follies ; and I
know him as other men do, yea that he is ever occupied,
and ever busy in following his plough. I know by

* The lighted tapers used in the popish services,
t Alluding to the vast sums extorted under pretence of praying
or the souls in purgatory.

Of the Plough. 45

St. Peter, who saith of him, " He goeth about like a roaring
lion, seeking whom he may devour." I would have this
text well viewed and examined, every word of it : " He
goeth about" in every corner of his diocese ; he goeth on
visitation daily, he leaves no place of his cure unvisited : he
walks round about from place to place, and ceases not.
" As a lion," that is, strongly, boldly, and proudly ; stately
and fiercely, with haughty looks, with his proud counte
nances, with his stately braggings. " Roaring ;" for he
lets not any occasion slip, to speak or to roar out when he
seeth his time. " He goeth about seeking," and not sleep
ing, as our bishops do ; but he seeketh diligently, he
searcheth diligently all corners, where he may have his
prey. He roveth abroad in every place of his diocese ; he
standeth not still, he is never at rest, but ever in hand with
his plough, that it may go forward. But there was never
such a preacher in England as he is. Who is able to tell
his diligent preaching, which every day, and every hour,
labours to sow cockle and darnel, that he may bring out
of form, and out of estimation and renown, the institution
of the Lord's supper and Christ's cross? For there he
lost his right ; for Christ said, " Now is the judgment of
this world, and the prince of this world shall be cast out.
And as Moses did lift up the serpent in the wilderness, so
must the Son of man be lift up. (John iii.) And when I
shall be lift up from the earth, I will draw all things unto
myself." — For the devil was disappointed of his purpose ;
for he thought all to be his own : and when he had once
brought Christ to the cross, he thought all was sure.

But there lost he all reigning : for Christ said, " I will
draw all things to myself." He means, drawing of man's
soul to salvation. And that he said he would do by
his own self; not by any other sacrifice. He meant by
his own sacrifice on the cross, where he offered himself for
the redemption of mankind ; and not the sacrifice of the
mass to be offered by another. For who can offer him but
himself? He was both the offerer and the offering. And
this is the mark at which the devil shooteth, to evacuate*
the cross of Christ, and to mingle the institution of the
Lord's supper ; which although he cannot bring to pass,
yet he goes about by his sleights and subtle means to
frustrate the same ; and these fifteen hundred years he
has been a doer, only purposing to make Christ's death of
* To empty, or make of none effect.

46 Latimer. — Sermon.

small efficacy and virtue. For whereas Christ, " accord
ing as the serpent was lifted up in the wilderness," so
would he himself be exalted ; that thereby as many as
trusted in him should have salvation ; but the devil would
none of that. They would have us saved by a daily obla
tion propitiatory ; by a sacrifice expiatory, or remissory.*

Now if I should preach in the country, among the
unlearned, I would tell what propitiatory, expiatory, and
remissory mean ; but here is a learned auditory : yet for
them that are unlearned I will expound it. Propitiatory,
expiatory, remissory, or satisfactory, for they signify all one
thing in effect, and it is nothing else but whereby to obtain
remission of sins, and to have salvation. And this way the
devil used to evacuate the death of Christ, that we might
have affiance in other things, as in the daily sacrifice of
the priest ; whereas Christ would have us to trust in his
sacrifice alone. So he was " the lamb that hath been
slain from the beginning of the world ;" and therefore he
is called " a continual sacrifice ;" and not for the conti
nuance of the mass, as the blanchers have blanched it, and
wrested it; and as I myself did once mistake it. But Paul
saith, " By himself, and by none other, Christ made pur
gation and satisfaction for the whole world."

Would that this word, by himsflf, had been better
weighed and looked upon, and to make them holy; for
Christ is a continual sacrifice, in effect, fruit, and operation ;
that like as they, who seeing the serpent hang up in the
desert, were put in remembrance of Christ's death, in
whom as many as believed were saved ; so all men that
trusted in the death of Christ shall be saved, as well they
that were before, as they that came after. For he was a
continual sacrifice, as I said, in effect, fruit, operation, and
virtue. As though he had from the beginning of the
world, and continually should to the world's end, hang
still on the cross ; and he is as fresh hanging on the cross
now, to them that believe and trust in him, as he was fif
teen hundred years ago, when he was crucified.

Then let us trust upon his death alone, and look for no
other sacrifice propitiatory, than the same bloody sacrifice,
the lively sacrifice ; and not the dry sacrifice^ but a

* In the Romish church the mass is offered daily, as a sacrifice
for the remission of sins.

t The papists distinguish the sacrifice of the mass from the artnaj
death of Christ upon the cross by calling it " an unbloody sacrifice"

Of the Plough. 47

bloody sacrifice. For Christ himself said, " It is perfectly
finished :" " I have taken at my Fathers hand the dispen
sation of redeeming mankind, I have wrought man's
redemption, and have despatched the matter." Why then
mingle ye him ? Why do ye divide him ? Why make-you
of him more sacrifices than one ? Paul saith, " Christ our
passover is offered up ;*' so that the thing is done, and
Christ hath done it, and he hath done it once for all : and
it was a bloody sacrifice, not a dry sacrifice.

Why then, it is not the mass that avails or profits for the
quick and the dead. Woe to thee, O devil, woe to thee,
that hast prevailed so far and so long ; that hast made
England to worship false gods, forsaking Christ their
Lord. Woe to thee, devil, woe to thee, devil, and all thy
angels. If Christ by his death draw all things to himself,
and draws all men to salvation, and to heavenly bliss, that
trust in him ; then the priests at the mass, at the popish
mass, I say, what can they draw, when Christ draweth all,
but lands and goods from the right heirs ? The priests
draw goods and riches, benefices and promotions to them
selves ; and such as believed in their sacrifices they draw
to the devil. But Christ is he that draweth souls unto him
by his bloody sacrifice. What have we to do then, but to
eat in the Lord at his supper?

What other service have we to do to him, and what other
sacrifice have we to offer, but the mortification of our flesh ?
What other oblation have we to make, but of obedience,
of good living, of good works, and of helping our neigh
bours ? But as for our redemption, it is done already, it
cannot be better : Christ has done that so well, that it cannot
be amended. It cannot be devised how to make that any
better than he hath done it. But the devil, by the help of
that Italian bishop* yonder, his chaplain, has laboured by
all means that he might, to frustrate the death of Christ
and the merits of his passion. And they have devised for
that purpose to make us believe in other vain things by his
pardons ; as to have remission of sins for praying on
hallowed beads ; for drinking of the bakehouse bowl ; as a
canon of Waltham Abbey once told me, that whenever they
put their loaves of bread into the oven, as many as drank
of the pardon bowl should have pardon for drinking of it.
A mad thing, to give pardon to a bowl ! Then to Pope
Alexander's holy water, to hallowed bells, palms, candles,
ashes, and what not ! And of these things, every one liaa
* The pope

48 Laiimer.- Sermon.

taken away some part of Christ's sanctification ; every one
has robbed some part of Christ's passion and cross, ana
has mingled Christ's death, and has been made to be pro
pitiatory and satisfactory, and to put away sin. Yea, and
Alexander's holy water yet at this day remains in England,
and is used for a remedy against spirits, and to chase sway
devils ; yea, and I would this had been the worst. I
would this were the worst. But woe v/orth thee, O
devil, that hast prevailed to evacuate Christ's cross, and to
mingle the Lord's supper. These are the Italian bishop's
devices, and the devil hath shot at this mark to frustrate
the cross of Christ : he shot at this mark long before Christ
came ; he shot at it four thousand years before Christ
hanged on the cross, or suffered his passion.

For the brazen serpent was set up in the wilderness, to
put men in remembrance of Christ's coming ; that as they
which beheld the brazen serpent were healed of their
bodily diseases, so they that looked spiritually upon Christ
that was to come, in him should be saved spiritually from
the devil. The serpent was set up in memory of Christ
to come, but the devil found means to steal away the
memory of Christ's coming, and brought the people to
worship the serpent itself, and to cense him, to honour
him, and to offer to him, to worship him, and to make an
idol of him. And this was done by the market men that I
told you of. And the clerk of the market did it for the
lucre and advantage of his master, that thereby his honoui
might increase ; for by Christ's death he could have but
small worldly advantage. And so even now has he certain
blanchers* belonging to the market, to stop the light of the
gospel, and to hinder the king's proceedings in setting forth
the word and glory of God. And when the king's ma
jesty, with the advice of his honourable council, goes about
to promote God's word, and to set an order in matters of
religion, there shall not lack blanchers that will say : as for
images, whereas they have used to be censed, and to have
candles offered unto them, none are so foolish to do it to
the stock or stone, or to the image itself; but it is done
to God and his honour, before the image. And though
they should abuse it, these blanchers will be ready to
whisper the king in the ear, and to tell him, that this abuse
is but a small matter ; and that the same, with all other
like abuses in the church, may be reformed easily. " It is

* White wasners, persons who gloss over popish doclnnca anJ
practices

Of the Plough. 49

oat a little abuse, say they, and it may be easily amended.
But it should not be taken in hand at the first, for fear of
trouble or further inconveniences. The people will not
bear sudden alterations ; an insurrection may be made
after sudden mutation, which may be to the great harm
and loss of the realm. Therefore all things shall be well,
but not out of hand, for fear of further business." These
are the blanch ers that hitherto have stopped the word of
God, and hindered the true setting forth of the same.
There are so many put-offs, so many put-byes, so many
respects and considerations of worldly wisdom. And I
doubt riot but there were blanchers in the old time to
whisper in the ear of good King Hezekiah, for the main
tenance of idolatry done to the brazen serpent, as well as
there have been now of late, and are now, that can blanch
the abuse of images, and other lik* things.

But good King Hezekiah would not be so blinded ; he
was like to Apollos, fervent in spirit. He would give no
ear to the blanchers ; he was not moved with these worldly
respects, with these prudent considerations, with these
policies : he feared not insurrections of the people : he
feared not lest his people would not bear the glory of God,
but he (without any of these respects, or policies, or con
siderations, like a good king, for God's sake and for con
science sake) presently plucked down the brazen serpent,
and destroyed it utterly, and beat it to powder. He out of
hand cast out all images, he destroyed all idolatry, and
clearly extirpated all superstition. He would not hear
these blanchers and worldly wise men, but without delay
followed God's cause, and destroyed all idolatry out of
hand. Thus did good King- Hezekiah ; for he was like
Apollos, fervent in spirit, and diligent to promote God's
glory

And good hope there is that it shall be likewise here in
England ; for the king's majesty* is so brought up in
knowledge, virtue, and godliness, that it is not to be mis
trusted but that we shall have all things well, and that the
glory of God shall be spread abroad throughout all parts
of the realm, if the prelates will diligently apply to theii
plough, and be preachers rather than lords. But our
blanchers, who will be lords, and no labourers, when they
are commanded to go and reside upon their cures, and

* Edward VI. had then just succeeded *^ the throne, and the
giob&er corruptions of the church of Rome were being removed.
^ATIMER. J>

50 Latimsr. — Sermon

preach in their benefices, they would say, Why ? I have
set a deputy there ; I have a deputy that looks well to my
flock, who shall discharge my duty. A deputy, quoth he,
[ looked for that word all this while. And what a deputy
must he be, trow ye ? Even one like himself; he must be
a Canonist : that is to say, one that is brought up in the study
of the pope's laws and decrees ; one that will set forth pa
pistry as well as himself will do ; and one that will maintain
all superstition and idolatry ; and one that will not at all, or
else very weakly, resist the devil's plough ; yea, happy it
is if he take no part with the devil : and where he should
be an enemy to him, it is well if he take not the devil's
part against Christ. But in the mean time, the prelates
take their pleasures. They are lords, and no labourers ;
but the devil is diligent at his plough. He is no unpreach-
ing prelate : he is no lordly loiterer from his cure ; but a
busy ploughman ; .... he still applieth his business. —
Therefore, ye unpreaching prelates, learn of the devil : to
be diligent in doing of your office, learn of the devil : and if
you will not learn of God, nor good men, for shame learn
of the devil ; " I speak it for your shame:" if you will not
learn of God, nor good men, to be diligent in your office,
learn of the devil. Howbeit there is now very good hope
that the king's majesty, being by the help of good gover
nance of his most honourable counsellors, trained and
brought up in learning, and knowledge of God's word,
will shortly provide a remedy, and set an order herein ;
which thing that it may so be, let us pray for him. Pray
for him, good people ; pray for him. You have great
cause and need to pray for him

ON

THE PASSION OF CHRIST,

The Seventh Sermon preached before King Edward, within
the preaching place in the garden of the palace at West'
minster, April 19th, 1549.*

Romans xv.

" All things that are written, they are written to be our
doctrine."

BY occasion of this text, most honourable audience, I
have walked this Lent in the broad field of scripture, and
used my liberty, and treated of such matters as I thought
meet for this auditory. I have had to do with many states,
even with the highest of all. I have treated of the duty of
kings, of the duty of magistrates and judges, of the duty
of prelates ; allowing that which is good, and disallowing
the contrary. I have taught that we are all sinners ; T think
there is not one of us all, either preacher or hearers, but
may be amended, and redress our lives. We may all say,
yea, all of us, " We have offended and sinned with our
forefathers," there is none of us all, but have in sundry
things grievously offended almighty God. I have treated
of many faults, and reouked many kinds of sins. I intend
to-day, by God's grace, to show you the remedy of sin.
We are in the place of repentance, now is the time to call
"or mercy, whilst we are in this world ; — we all are sinners,
even the best of us all. Therefore it is good to hear the
remedy of sin.

* During Lent that year Latimer preached seven sermons before
king Edward VI. and his court. A pulpit was set up in the garden,
the chapel being too small for the numbers that attended. In the
six first of these sermons Latimer treated very fully of the duty of
kings and those in authority, and boldly reproved the unjust and
iniquitous practices then prevalent. These sermons are very inter
esting, but they are historical rather than doctrinal; this seventh
sermon refers more particularly to the scriptural doctrines of truth.
D2

52 Latimer. — Sermon.

This day is commonly called Good Friday. Althougti
every day ought to be with us Good Friday, yet this day
we are accustomed especially to have a commemoration
and remembrance of the sufferings of our Saviour Jesus
Christ. This day we have in memory his bitter passion
and death, which is the remedy of our sin. Therefore 1
intend to treat of a part of the history of his passion ; I am
not able to treat of all. That I may do this the better,
and that it may be to the honour of God, and the edifica
tion of your souls, and mine also, I shall desire you to
pray, &c. In this prayer I desire you to remember the
souls departed ; with lauds and praise to almighty God ;
that he vouchsafed to assist them at the hour of their
death.* In so doing you shall be put in remembrance
to pray for yourselves, that it may please God to assist
and comfort you in the agonies and pains of death.

The place that I will treat of is the twenty-sixth chapter
of St. Matthew. Howbeit, as I treat of it, I will borrow
part of St. Mark, and part of St. Luke: for they have
somewhat that St. Matthew hath not. The text is, " Then
when Jesus came ;" some have in villam, some in agrum,
some in prasdium. But it is all one ; whether Christ
came into a grange,f into a piece of land, or into a field, it
makes no matter ; call it what you will. At that time he
had come into an honest man's house, and there eaten his
paschal lamb, and instituted and celebrated the Lord's
Supper, and set forth the blessed communion ; then when
this was done, he took his way to the place where he
knew Judas would come. It was a solitary place, and
thither he went with his eleven apostles : for Judas, the
twelfth, was about his business, he was occupied about
his merchandise, and was providing among the bishops
and priests, to come with an ambushment of Jews to take
our Saviour Jesus Christ.

And when he was come into the field or grange, this
village, or farm-place which was called Gethsemane, there
was a garden, saith Luke, into which he went, and left
eight of his disciples without; howbeit he appointed them
what they should do. He saith, "Sit you here, whilst I
go yonder and pray." He told them that he went to pray,
to admonish them what they should do — to iiiil to prayer

* Not praying for their deliverance from purgatory, according to
the Komish custom
t A lonely farm.

On the Passion of Christ 5£

as he did. He left them there, and took with him but
three, Peter, James, and John, to teach us that a solitary
place is fit for prayer. Then when he was come into this
garden, " He began to tremble," insomuch that he said,
" My soul is heavy and pensive even unto death."

This is a notable place, and one of the most especial and
chiefest of all that are in the story of the passion of Christ.
Here is our remedy. Here we must consider all his
doings and sayings, for our learning, for our edification, for
our comfort and consolation.

First of all, he set his three disciples that he took with
him an order, and told them what they should do, saying,
" Sit here, and pray that ye enter not into temptation."
But of that I will treat afterward. Now when he was in
the garden, " he began to be heavy," pensive, heavy-
hearted. I like not Origen's playing with this word
" began ;" it was a perfect heaviness : it was such a one as
a greater never was seen — it was not merely the beginning
of a sorrow.

We have great cause to thank God for these doctors,*
but yet I would not have them always allowed. They have
handled many points of our faith very godly ; and we may
have a great support from them in many things ; we could
not well do without them : but yet I would not have men
sworn to them ; and so addicted, as to take hand over
head whatsoever they say : it were a great inconvenience
so to do.

Well, let us go forward. He took Peter, James, and
John, into this garden. And why did he take them with
him, rather than others ? They were those that he had
taken before, to whom he had revealed in the mount the
transfiguration, and declaration of his deity, to see the re
velation of the majesty of his godhead ; now in the garden
he revealed to the same the infirmity of his manhood : —
because they had tasted the sweet, he would they should
taste also the sour. He took these with him at both times :
for two or three are enough to bear witness. And he began
to be heavy in his mind: he was greatly vexed within
himself, he was sore afflicted, he was in great heaviness.
fie had been heavy many times before ; and he had suf
fered great afflictions in his soul, as for the blindness of the
Jews, and other causes, and he was likely to suffer more
pangs of pain in his body. But this pang was greater
* Learned meu.

54 Latimer. — Sermon.

than any he ever suffered : yea, it was a greater torment
unto him, I think a greater pain than when he was lianged
on the cross, than when the four nails were knocked and
driven through his hands and feet, than when the sharp
crown of thorns was thrust on his head. This was the
heaviness and pensiveness of his heart, the agony of the
spirit. And as the soul is more precious than the body,
even so are the pains of the soul more grievous than the
pains of the body : therefore there is one who writes, " The
horror and irksomeness of death, are sorer than death
itself." This is the most grievous pain that Christ ever
suffered, even this pang which he suffered in the garden.
It is one of the most noble places in the whole story
of the passion, when he said, " My soul is heavy to death.
And " when he began to quiver, to shake." The grievous-
ness of it is declared by this prayer that he made,
" Father, if it be possible, away with this cup : rid me of
•t." He understood by this cup his pains of death ; for
.»e knew well enough, that his passion was at hand, that
Judas was coining upon him with the Jews to take him.

There was now offered unto him the image of death,
the image, the sense, the feeling of hell : for death and
hell go both together. I will treat of this image of hell,
which is death. Truly no man can show it perfectly, yet
I will do the best I can, to make you understand the
grievous pangs that our Saviour Christ was in, when he
was in the garden. As man's power is not able to bear it,
so no man's tongue is able to express it. Painters paint
death like a man without skin, and as a body having
nothing but bones. And hell they paint with horrible
flames of burning fire : they bungle somewhat at it, they
come nothing near it. But this is not true painting. No
painter can paint hell, unless he could paint the torment
and condemnation both of body and soul ; the possession
and having of all infelicity. This is hell, this is the image
of death, this is hell — such an evil-favoured face, such an
ugly countenance, such a horrible visage our Saviour
Christ saw of death and hell in the garden. There is no
pleasure in beholding it, but more pain than any tongue
can tell. Death and hell took unto them this evil-favcured
face of sin and through sin. This sin is so highly hated
of God, that he pronounces it worthy to be punished with
the loss of all felicity, with the feeling of infelicity. Death
and hell are not only the wages, the reward, the stipend

On the Passion of Christ. 55

of sin: but they are brought into the world by sin,
"through sin death entered into the world," saith St
Paul. Moses showeth the first coming1 in of it into the
world : whereas our first father Adam was set at liberty to
live for ever, yet God forbidding him to eat of the apple,
told him : " If thou meddle with this fruit, thou and a?l
thy posterity shall fall into necessity of death ; from ever
living, thou and all thy posterity shall be subject to death."
Here came in death and hell ; sin was their mother ;
therefore they must have such an image as their mother
sin would give them.

An irksome thing and a horrible image, must it needs
be that is brought in by such a thing so hated of God ;
yea, this face* of death and hell is so terrible, that such
as have been wicked men, had rather be hanged than abide
it. As Ahithophel, that traitor to David, like an ambitious
wretch, thought to have come to higher promotion ; and
therefore conspired with Absalom against his master David
He, when he saw his counsel took no place, goes and
hangs himself, in contemplation of this evil-favoured face
of death. Judas also, when he came with ambushments
to take his master Christ, when he beheld this horrible face,
hanged himself. Yea the elect people of God, the faithful,
beholding his face, though God hath always preserved
them, (such a good God he is to them that believe in him,
that "he will not suffer them to be tempted above that
which they are able to bear ;") yet for all that, there is
nothing that they complain of more than this horror of
death. Go to Job, what saith he ? " Woe worth the day
that I was born, my soul would be hanged," saying in his
pangs almost he wist not what. This was when with the
eye of his conscience, and the inward man, he beheld the
horror of death and hell ; not for any bodily pain he suf
fered ; for when he had boils, blotches, blains, and scabs,
he suffered them patiently : he could say then, " If we
have received good things of God, why should we not
likewise suffer evil ?"

It was not for any such thing that he was so vexed ; but
the sight of this face* of death and hell was offered to
him in so lively a manner, that he would have been out of
this world. It was this evil-favoured face of death that so
troubled him. King David also said, in contemplation of
this uglisome face, " I have been sore vexed with sighing
* Appearance.

56 Latimer. — Sermon.

and mourning, mine eye hath been greatly troubled in my
rage." A strange thing; — when he had to fight with
Goliath, that monstrous giant, who was able to have eaten
nim, he could abide him, and was nothing afraid. And
now what a work ? What exclamations he makes at the
sight of death ? Jonah likewise was bold enough to bid
the shipmen cast him into the sea — he had not seen that
face and visage ; but when he was in the whale's belly,
and had there the beholding of it, in what terror and
distress he abode ! Hezekiah when he saw Sennacherib
besieging his city on every side most violently, was not
afraid of the great host and mighty army that was like to
destroy him, yet he was afraid of death! When the
prophet came unto him, and said, " Set thy house in order,
for thou shalt surely die, and not live," (2 Kings xx.) it
struck him so to the heart that he fell a weeping. O Lord,
what horror was this ! There are some writers who say,
that Peter, James, and John were in this feeling at the
same time ; and that Peter, when he said, " Depart from
me, O Lord, for I am a sinful man," tasted some part of
it : he was so astonished, he wist riot what to say. It was
not long that they were in this anguish ; some say longer,
some shorter : but Christ was ready to comfort them, and
said to Peter, " B^ not afraid." A friend of mine told me
of a certain wont;*--*, that was eighteen years together in
it. I knew a man myself, Bilney, little Bilney,* that
blessed martyr of God, when he had borne his fagot, f and
was come again to Cambridge, had such conflicts within
himself, beholding this image of death, that his friends
were afraid to let him be alone ; they were fain to be with
him clay and night, and comforted him as they could, but
no comforts would serve. As foi the comfortable places
of scripture, to bring them unto him, was as though a
inan would run him through the heart with a sword : yet
afterwards, for all this, he was revived, and took his death
patiently, and died well against the tyrannical see of
Rome. Woe will be to that bishop who had the examina
tion of him, if he repented not

* Bilney had been induced by the papists to recant, but suffered
such inward torment of mind for his apostacy, that he could not rest
till he had ag-iin openly professed the gospel, for which he was
^ain apprehended and was burned in A. D. 1531. Bilney \va» one of
L.i timer's earliest instructors, and very intimate with him.

t Recanted.

On the Passion of Christ. 57

Here is a good lesson for you, my friends ; if ever you
come in danger, in durance, in prison for God's quarrel,
and his sake, (as he did for purgatory matters, and was
put to bear a fagot for preaching the true word of God
against pilgrimages, and such matters,) I will advise you
first, and above all things, to abjure all your friends, and
all your friendships, leave not one unabjured : it is they
that shall undo you, and not your enemies !

It was his very friends that brought Bilney to it. By
this it may somewhat appear what our Saviour Christ
suffered ; he doth not dissemble it himself when he saith,
" My soul is heavy to death :" he was in so sore an agony,
that there issued out of him, as I shall treat of anon, drops
of blood.

An irksome thing surely, which this fact and deed shows
us, what horrible pains he was in for our sakes. But you
will say, How can this be? It were possible that I, and
such as are great sinners, should suffer such affliction ;
but the Son of God, our Saviour Christ, who never sinned,
how can this be, that he should be thus handled ? He
never deserved it.

I will tell you how ; we must consider our Saviour
Christ two ways ; one way in his manhood, another in his
godhead. Some places of scripture must be referred to
his Deity, and some to his humanity. In his godhead he
suffered nothing, but now he made himself void of his
Deity ; as scripture saifh, " Whereas he was in the form
of God, he emptied himself of it, he hid it, and used
himself as though he had not had it ;" he would not help
himself with his godhead ; " he humbled himself with all
obedience unto death, even to the death of the cross :"
this was as he was man, he took upon him our sins
Not the work of sin, I mean not so, not to do it, not to
commit it, but to purge it, to cleanse it, to bear the stipend
of it : and that way he was the great sinner of the world ;
he bare all the sin of the world on his back ; he would
become debtor for it.

Now to sustain and suffer the dolors* of death, is not
to sin : but he came into this world with his passion to
purge our sins. Now what he suffered in the garden is
one of the bitterest parts of all his passion : this fear of
death was the bitterest pain that ever he abode, due to

Sorrows, griefs.
D 3

58 Latimer. — Sermon.

sin which he never did, but he became debtor for us. All
this he suffered for us ; this he did to satisfy for our sins.

It is as if I owed another man twenty thousand pounds,
and should be required to pay it out of hand, or else go to
the dungeon of Ludgate;* and when I am going to
prison, one of my friends should come and ask, " Whither
goeth this man ?" And after he had heard the matter,
should say, " Let me answer for him, I will become surety
for him. Yea, I will pay all for him."

Such a part our Saviour Christ acted for us. If he
had not suffered this, I for my part should have suffered,
according to the gravity and quantity of my sins, damna
tion. For the greater the sin is, the greater is the punish
ment in hell. He suffered for you and me, in such a
degree as is due to all the sins of the whole world. It
was as if you would imagine, that one man had committed
all the sins since Adam : you may be sure he should be
punished with the same horror of death, in such a sort as
all men in the world should have suffered.

Suppose, and put the case that our Saviour Christ had
committed all the sins of the world : all that I for my p:\rt
have done, all that you for your part have done, and that
any man else hath done ; if he had done ail this himself,
his agony that he suffered should have been no greater nor
more grievous than it was. This that he suffered in the
garden, was a portion I say of his passion, and one of
the bitterest parts of it. And this he suffered for our
sins, and not for any sins he himself committed ; for we
all should have suffered, every man according to his own
deserts.

This he did of his goodness, partly to purge and cleanse
our sins, partly because he would taste and feel our
miseries, " That he should the rather help and relieve
us ;" and partly he suffered to give us an example to
behave ourselves as he did. He did not suffer, to discharge
us wholly from death, to keep us quite from it, not to taste
of it. Nay, nay, you must not take it so. We shall have
the beholding of this uglisome face every one of us, we
shall feel it ourselves.

Yet our Saviour Christ did suffer, to signify to us, that

death may be overcome. We shall indeed overcome it, if

we repent, and acknowledge that our Saviour Jesus Christ

pacified with his pangs and pains the wrath of the Father ;

* The prison for debtors.

On the Passion of Christ. 59

if we have a love to walk in the ways of God ; if we
believe in Jesus Christ, we shall overcome death : I say it
shall not prevail against us.

Wherefore, whensoever it happeneth to thee, my friend,
to have the tasting of this death, — that thou shalt be
tempted with this horror of death, — what is to be done
then? — Whensoever thou feelest thy soul heavy to death,
make haste and resort to this garden : and with this faith
thou shalt overcome this terror when it cometh.

Oh, it was a grievous thing that Christ suffered here.
Oh, the greatness of this dolor that he suffered in the
garden, partly to make amends for our sins, and partly to
deliver us from death ; not so that we should not die
bodily, but so that this death should be the way to a better
life, and to destroy and overcome hell. Our Saviour
Christ had a garden, but he had little pleasure in it. You
have many goodly gardens, I would that in the midst of
them you would consider what agony our Saviour Christ
suffered in his garden. That were a goodly meditation to
have in your gardens ! It should occasion you to delignt
no farther in vanities, but to remember what he suffered
for you. It may draw you from sin : it is a good monu
ment, a good sign, a good admonition, to consider how he
behaved himself in this garden.

Well ; he saith to his disciples, " Sit here and pray with
me." He went a little way off, as it were a stone's cast
from them, and prayed, and said, " Father, if it be possi
ble, away with this bitter cup, this outrageous pain." Yet
afterwards he corrects himself, and says, " Not my will,
but thy will be done, O Father." Here is a good medi
tation for Christian men, at all times, and not only upon
Good Friday : let Good Friday be every day to a Christian
man, to know to use his passion to that end and purpose ;
not only to read the story, but to take the fruit of it.

Some men, if they had been in this agony, would have
run themselves through with their swords, as Saul did ;
some would have hanged themselves, as Ahithophel did.
Let us not follow these men, they are no examples for us ;
but let us follow Christ, who in his agony resorted to
his Father with his prayer : this must be our pattern to
work by.

Here I might dilate the matter as concerning praying
to saints. Here we may learn not to pray to saints. Christ
bids us, " Pray to thy Father that is in heaven," to the

60 Lafimer. — Sermon.

Creator, and not to any creature. And therefore awaj
with these avowries : let God alone be our avowry ;*
n hat have we to do to run hither or thither, but only to
the Father of heaven? I will not tarry to speak of "this
matter.

Our Saviour Christ set his disciples an order, and
commanded them to watch and pray, saying, " Watch and
pray ;" — Whereto should they watch and pray? He saith
by and by, " that ye enter not into temptation." He bids
them not pray that they should not be tempted ; for that
is as much as to say, to pray that we should be out of this
world. There is no man in this world without tempta
tion. In the time of prosperity, we are tempted to wan
tonness, pleasures, and all lightness ; in the time of adver
sity, to despair of God's goodness. Temptation never'
ceases. There is a difference between being tempted, and
entering into temptation. He bids them therefore not to
pray that they be not tempted, but that they " enter not
into temptation." To be tempted is no evil thing. For
what is it? — it is no more than when the flesh, the devil,
and the world, solicit and move us against God.

To give place to these suggestions, and to yield our
selves, and suffer ourselves to be overcome by them, this
is to enter into temptation. Our Saviour Christ knew that
they should be grievously tempted, and therefore he gave
them warning, that they should not give place to tempta
tion, nor despair at his deatli : and if they forsook him.
or run away — in case they tripped or swerved, yet to come
again.

But our Savtour Christ did not only command his dis
ciples to pray, but fell down upon his knees flat upon the
ground, and prayed himself, saying, " Father, deliver me
from this pang and pain that I am in, this outrageous pain."
This word, Father, came even from his inmost heart,
when he made his moan ; as who should say, " Father, rid
me ; I am in such pain that I can be in no greater ! Thou
art my Father, I am thy Son. Can the father forsake his
son in such anguish ?" Thus he made his moan, " Father,
take away this horror of death from me, rid me of this
pain, suffer me not to be taken when Judas conies, suffer
me not to be hanged on the cross, suffer not my hands to
be pierced with nails, nor my heart with the sharp spear."
A wonderful thing, that he should so often tell his disciples
* A oleader or advocate.

On the Passion of Christ 61

of it before, and now, when he comes to the point, desire
to be rid of it, as though he would have been disobedient
to the will of his Father.

Before this he said that he came to suffer, and now he
says, " Away with this cup." Who would have thought
that ever this should have come out of Christ's mouth ?
What a case is this ! What should a man say ? You
must understand, that Christ took upon him our infirmi
ties, of which this was one, to be sorry at death. Among
the stipends of sin, this was one, to tremble at the cross :
this is a punishment for our sin.

It goeth otherwise with us than with Christ : if we were
in like case, and in like agony, we should almost curse
God, or rather wish that there were no God. This that
he said was not of that sort, it was referring the matter to
the will of his Father ; but we seek by all means, be it
right, be it wrong, of our own nature, to be rid of
pain ; he desired it conditionally, as it might stand with
his Father's will, adding a " nevertheless to it ; so his
request was to show the infirmity of man. Here is now
an example what we should do when we are in like case.
He never deserved it, we have. He had a " notwithstand
ing :" let us have so too, we must have a " nevertheless,
thy will be done, and not mine." Give me grace to be
content to submit my will unto thine. Mis deeds teach
us what to do. This is our surgery, our physic, when we
are in agony ; and reckon upon it, friends, that we shall
come to it, we shall feel it at one time or another.

What does he now? what came to pass when he
had heard no voice ? He resorts to his friends, seeking
some comfort at their hands, seeing he had none at his
Father's hand ; he comes to his disciples, and finds them
asleep ! he spake unto Peter, and said, " Ah, Peter, art
thou asleep?" Peter before had bragged stoutly, as though
he would have killed Christ's enemies, and now, when he
should have comforted Christ, he was asleep ; not a word !
He was fain to say to his disciples, " Watch and pray ; the
spirit is ready, but the flesh is weak ;" he had never a
word from them again. They might at the least have said,
"O Sir, remember yourself; are you not Christ? came
not you into this world, to redeem sin ? Be of good
cheer, be of good comfort ; this sorrow will not help you,
comfort yourself by your own preaching : you have said,
' It behoves the Son of Man to suffer.' You have not

62 Lalimer. — Sermon.

deserved anything, it is not your fault." Indeed if they
had done this, they had played a friendly part ; but they
gave him not so much as one comfortable word. We
run to our friends in our distresses and agonies, as though
we had all our trust and confidence in them. He did not
so ; he resorted to them, but trusted not in them : we run
to our friends, and come no more to God ; he returned
again. What! shall we not resort to our friends in time
of need? and think ye, we shall not find them asleep?
Yes, I warrant you ; and when we need their help most,
we shall not have it. But what shall we do, when we
shall find lack in them ? We cry out upon them, upbraid
them, chide, brawl, fume, chafe, and backbite them. But
Christ did not so ; he excused his friends, " Oh," said he,
" watch and pray : I see the spirit is ready, but the flesh
is weak." What means this? surely it is a comforting
scripture. For as long as we live in this world, when we
are at the best, we have but the readiness of the spirit
with the infirmity of the flesh. The very saints of God
said, " My will is good, but I am not able to perform it."
I have been with some, and fain they would, fain they
would — there was readiness of spirit, but it would not be ;
it grieved them that they could not take things as they
should do. The flesh resists the work of the Holy Ghost
in our hearts, and hinders it. We have to pray ever to
God. Oh prayer, prayer ! oh, that, it might be used in
this realm, as it ought to be by all men, and especially by
magistrates, by counsellors, by great mlers ; to pray, to
pray that it would please God to put godly policies* in
their hearts. — Call for assistance.

I have heard say, that when the good queen f who is
gone, had ordained in her house daily prayer, both before
noon, and after noon, the admiral got out of the way,
like a mole digging in the earth. He shall be Lot's wife
to me as long as I live. He was, I heard say, a covetous
man, a covetous man indeed : I would there were no more
in England. He was, I heard say, an ambitious man, I
would there were no more in England. He was, I heard
say, a seditious man, a contemner of common prayer, I
would there were no more in England. Well, he is gone.
I would he had left none behind him. Remember you,
my lords, that you pray in your houses for the better

* Public designs.

+ Catharine Parr, who married the lord admiral Seymour.

On the Passion of Christ. 63

mortification of your flesh. Remember, God must be
honoured ; I urge you to pray, that God will continue
his Spirit in you. I do not put you in comfort, that if ye
have once the Spirit, ye cannot lose it. There are new
spirits started up of late, that say, after we have received
the Spirit, we cannot sin. I will make but one argument :
Saint Paul had brought the Galatians to the profession of
the faith, and left them in that state ; they had received
the Spirit once, but they sinned again, as he testified
of them himself: he saith, " Ye did run well," ye were
Oflce in a right state ; and again, " Received ye the Spirit
from the works of the law, or by the righteousness of
faith?" Once they had the Spirit by faith, but false
prophets came, (when he was gone from them,) and they
plucked them clean away from all that Paul had planted
them in ; and then said Paul unto them, " O foolish
Galatians, who hath bewitched you ?" If this is true, we
may lose the Spirit that we have once possessed. I will
not tarry in ii. fi'it DOW to the passion again.

Christ had been with his Father, and felt no help : he
had been with his friends, and had no comfort : he had
prayed twice, and was not heard ; what did he now ? Did
he give over prayer ? No, lie goeth again to his Father,
and saith the same again ; " Father, if it be possible,
away with this cup." Here is an example for us, although
we are not heard at the first time, shall we give over our
prayer ? Nay, we must go to it again, we must be instant
in prayer. He prayed thrice, and was not heard ; let us
pray threescore times : folks are very dull now-a-days in
prayer, or to come to sermons, or to resort to common
prayer. You housekeepers, and especially great men, give
an example of prayer in your houses.

Well ; did his Father look upon him this second time ?
No, he went to his friends again, thinking to find some
comfort there, but he finds them asleep again, more deep
asleep than ever they were ; their eyes were heavy with
sleep ; there was no comfort at all, they wist not what to
say to him. A wonderful thing, how he was tossed, one
while to his Father, and was destitute at his hand ; anothet
while to his friends, and found no comfort at them i

Almighty God beheld this battle, that he might enjoy
the honour and glory ; " that in his name all knees should
bow, in heaven, earth, and hell." Tliat the Father would
not hoar his own Sun, was puotluT punishment due to our

64 Latimer. — Sermon.

sin. When we cry unto him, he will not hear us. The
prophet Jeremiah saith, " They shall cry unto me, and I
will not hear them." These are Jeremiah's words ; here
he threatens to punish sin, with not hearing their prayers.
The prophet saith, " They have not had the fear of God
before their eyes, nor have they regarded discipline
and correction." I never saw so little discipline as is
now-a-days : men will all be masters, they will be mas
ters and not disciples.

Alas! where is this discipline now in England? The
people regard no discipline ; they are without order.
Where they should give place, they will not stir one inch :
yea, where magistrates should determine matters, they will
break into the place before they come, and at their coming
not move a whit for them. Is this discipline ? Is this
good order ? If a man say anything unto them, they
regard it not. They that are called to answer, will not
answer directly, but scoff the matter out. Men, the more
they know, the worse they are ; it is truly said, " Know
ledge makes us proud, and causes us to forget all, and set
away discipline." Surely in popery they had a reverence,
but now we have none at all. I never saw the like. This
same lack of the fear of God and of discipline in us, was
one of the causes that the Father would not hear his Son.
This pain our Saviour Christ suffered for us, who never
deserved it. Oh what it was that he suffered in this
garden, till Judas came ! The dolors, the terrors, the
sorrows that he suffered are unspeakable. He suffered,
partly, to make amends for our sins, and partly to give us
example, what we should do in like case. What comes of
this in the end ? Well, now he prays again, he resorts to
his Father again. He was in sorer pains, in more anguish
than ever he was ; and therefore he prays longer, more
ardently, more fervently, more vehemently, than ever he
did before. Oh, what a wonderful thing is this ! this
horror of death is worse than death itself, and is more
irksome. He prays now the third time. He did it so
instantly, so fervently, that it brought out a bloody sweat,
and in such plenty, that it dropped down even to the
ground. There issued out of his precious body drops of
blood. What pain was he in, when these bloody drops
fell so abundantly from him ! Yet for all that, how un
thankful do we show ourselves toward him that died, only
for our sakes, and for the remedy of our sins ! Oh what

On the Passion of Christ. 65

blasphemy do we commit day by day ; what little regard
have we to his blessed passion, thus to swear by God's
blood, by Christ's passion ! We have nothing in our pas
time, but " God's blood," " God's wounds." We con
tinually blaspheme his passion, while hawking, hunting,
dicing, and carding. Who would think he should have
such enemies among those that profess his name ?

What became of his blood that fell down, trow ye ? was
the blood of Hales* of it? woe worth it. What ado was
there to bring this out of the king's head ?f This great
abomination, of the blood of Hales, could not be taken
out of his mind for a great while.

You that are of the court, and especially, ye sworn
chaplains, beware of a lesson that a great man taught me at
my first coming to the court ; he told it me for good-will ;
he thought it well. He said to me, " You must beware
howsoever you do, that you contradict not the king ; let him
have his sayings, follow him, go with him." Marry, out
•ipon this counsel! shall I say as he says? Say your
conscience ; or else what a worm shall you feel gnawing,
what a remorse of conscience shall you have, when you
remember how you have slacked your duty ! It is a good
wise saying, " The drop of rain maketh a hole in the stone,
not by violence, but by oft falling." Likewise a prince
must be turned, not violently, but he must be won by a
little and a little. He must have his duty told him ; but
it must be done with humbleness, with request of pardon,
or else it were a dangerous thing. Unpreaching prelates
have been the cause, that the blood of Hales so long
blinded the king. Woe worth that such an abominable
thing should be in a Christian realm ; but thanks be to

* At Hales, in Gloucestershire, was a famous relic pretended to
be the blood of our Saviour brought from Jerusalem. If any man
was in mortal sin, and hud not received absolution, he could not see
the precious deposit ; which, otherwise, to any pious person, was
visible enough. To prepare therefore, for a sight of the miracle, it
was customary to confess to a priest, and make a suitable offering
at the altar, before the relic- was shown. The blood was kept in :\
crystal vessel, very thick on one side, but thin and transparent on the
other. If a wealthy person appeared, the monks turned the thick
side, where the eye could discern nothing ; which was done to open
his heart and his pocket ; and when he had bought as many masses,
or made as many offerings as they thought fit, they turned the thin
side, and the blood became visible. William Thomas, clerk of the
council to Edward VI., says that this blood was nothing more than
that of a duck, renewed every week. — Collier, vol. ii. p. 149.

t Ring Henry VIII

6tJ Latimer. — Sermon.

God, it was partly redressed in the king's days, that dead
is, and much more now. God grant good-will and power
to go forward, if there is any such abomination still behind,
that it may be utterly rooted up.

O how happy are we, that it hath pleased Almighty God
to vouchsafe that his Son should sweat blood for the re
deeming of our sins ! and again, how unhappy are we, if
we will not take it thankfully, who were redeemed so pain
fully ! Alas, what hard hearts have we ! Our Saviour
Christ never sinned, and yet he sweat blood for our sins.
We will not once water our eyes with a few tears. What
a hovrible thing is sin ; that no other thing would remedy
and pay the ransom for it, but only the blood of our
Saviour Christ ! There was nothing to pacify the Father's
wrath against man, but such an agony as he suffered : all
the sufferings of all the martyrs that ever were, all the
sacrifices of patriarchs that ever were, all the good works
that ever were done, were not able to remedy our sin, to
make satisfaction for our sins, nor anything, except this
extreme passion and blood-shedding of our most merciful
Saviour Christ.

But to draw toward an end, what became of this three
fold prayer? At length, it pleased God to hear his
Son's prayer, and send him an angel to corroborate, to
strengthen, to comfort him. Christ needed no angel's
help, if he had listed to ease himself with his deity. He
was the Son of God, what then ? Forsornuch as he was
man, he received comfort at the angel's hand ; as it accords
to our infirmity. His obedience, his continuance, and
suffering, so pleased the Father of heaven, that for his
Son s sake, be he ever so great a sinner, yet leaving his
sin, and repenting for the same, he will owe him such
favour, as though he had never committed any sin.

The Father of heaven will not suffer him to be tempted
with this great horror of death and hell, to the uttermost,
and above that which he is able to bear. Look for it, my
friends, by him and through him, we shall be able to over
come it : let us do as our Saviour Christ did, and we shall
have help from above, we shall have angels' help ; if we trust
in him, heaven and earth shall give up, rather than we shall
lack help. He saith he is " a helper in time of need."

When the angel had comforted him, and when this
horror of death was gone, he was so strong, that he offered
himself to Judas; and said, "I am he." To make an

On the Passion of Christ. 67

end. I pray you take pains, it is a day of penance, as we
use to say, give me leave to make you weary this day.
The Jews had him to Caiaphas and Annas, and there they
whipped him, and beat him : they set a crown of sharp
thorns upon his head, and nailed him to a tree. Yet all
this was not so bitter, as the horror of death, and the
agony that he suffered in the garden, in such a degree as
is due to all the sins of the world, and not to one man's
sins. Well, this passion is our remedy ; it is the satisfac
tion for our sins

He descended into hell. . I see no inconvenience to say,
that Christ suffered in soul in hell.* I singularly com
mend the exceeding great charity of Christ, who for our
sakes would suffer in hell in his soul. It sets out the
unspeakable hatred that God hath to sin. I perceive not
that it derogates from the dignity of Christ's death ; as in
the garden, when he suffered, it derogates nothing from
that which he suffered on the cross. Scripture speaks on
this fashion ; " He that believeth in me, hath life everlast
ing." Here he sets forth faith as the cause of our justifi
cation ; in other places, as high commendation is given to
works ; and yet, are the works any derogation from that
dignity of faith ? No. And again, scripture saith, " Christ
died for our sins, and rose again for our justification." It
attributeth here our justification to his resurrection ; and
doth this derogate anything from his death ? Not a whit.
It is whole Christ. What with his nativity, what with his
circumcision, what with his incarnation and the whole
process of his life ; what with his preaching, what with his
ascending, descending, what with his death, it is all Christ
that worketh our salvation. He sitteth on the right hand
of the Father, and all for us. All this is the work of our
salvation. I would be as loath to derogate anything from
Christ's death, as the best of you all. How inestimably
are we bound to him ! What thanks ought we to give
him for it ! We must have this continually in remem
brance, " For thee we are in dying continually."

The life of a Christian man is nothing but a readiness
to die, and a remembrance of death. If what I have
spoken of Christ's suffering in the garden, and in hell,
derogate anything from Christ's death and passion, away

* Latimer here affixes a different sense to the words " He de«
scended into hell" from that which they have generally been consi
dered to bear.

68 Lainner — Sermon.

with it, believe me not in this ; if it do not, it commends
and sets forth very well unto us the perfection of the sa
tisfaction that Christ made for us. and the work of redemp
tion, not only before witness in this world, but in hell, in
that irksome place ; where, whether he suffered, or wrestled
with the spirits, or comforted Abraham, Isaac, and Jacob,
I will not desire to know. If you like not that which I
have spoken of his sufferings, let it go, I will not strive
in it ; I will be a prejudice to nobody, weigh it as ye list;
1 do but offer it you to consider. It is likely his soul did
somewhat the three days that his body lay in the grave.
To say, he suffered in hell for us, derogates nothing from
his death. For all things that Christ did before his suffer
ing on the cross, and after, work our salvation. If he
had not been incarnate, he had not died ; he was beneficial
to us with all things he did. Christian people should have
his suffering for them in remembrance. Let your gardens
admonish you, your pleasant gardens, what Christ suffered
for you in the garden ; and what benefit you have by his
suffering. It is his will you should so do ; he would be
had in remembrance.

Mix your pleasures with the remembrance of his bitter
passion. The whole passion is satisfaction for our sins ;
and not the bare death, considering it so nakedly by itself.
The manner of speaking of scripture, is to be considered.
It attributes our salvation now to one thing, now to another
that Christ did : whereas indeed it pertained to all. Our
Saviour Christ has left behind him a remembrance of his
passion, the blessed communion, the celebration of the
Lord s Supper ; alas ! it hath been long abused, as the
sacrifices were before in the old law. The patriarchs used
sacrifice, in the faith of the seed of the woman, which
should break the serpent's head. The patriarchs sacrificed
in hope, and afterward the work was esteemed. There
came others after, and they considered not the faith of
Abraham and the patriarchs, but did their sacrifice accord
ing to their own imagination ; even so it came td pass
with our blessed communion. In the primitive church, in
places when their friends were dead, they used to come
together to the holy communion. What ? to remedy them
that were dead ? No, not a straw ; it was instituted for
no such purpose. But then they would call to remem
brance God's goodness, and his passion that he suffered
for us, wherein they comforted much their faith.

On the Passion of Christ. 69

Others came afterwards, and set up all these kinds of
massings. all these kinds of iniquity. What an abomina
tion is it ! the foulest that ever was, to attribute to man's
work our salvation ! God be thanked that we have this
Viessed communion set forth so now, that we may com
fort, increase, and fortify our faith at that blessed celebra
tion. If he is guilty of the body of Christ, that takes it
unworthily ; he finds great comfort at it, that eats it
worthily : he eats it worthily, that eats it in faith. In
faith ? in what faith ? Not long ago a great man said
openly, " They babble much of faith, I will go on with
my licentiousness, and have as good a faith as the best of
them all." I think he never knew other than the whore
monger's faith. It is no such faith that will serve. It is
no bribing judge's, or justice's faith, no rent-raiser's faith,
*io whoremonger's faith, no lease-monger's faith, nor the
seller of benefice's faith ; but the faith in the passion of
our Saviour Christ. We must believe that our Saviour
Christ hath taken us again to his favour, that he hath
delivered us his own body and blood, to plead against the
devil, and by merit of his own passion, of his own mere
liberality. This is the faith, I tell you, that we must come
to the communion with, and not the whoremonger's faith.
Look where remission of sin is, there is acknowledging of
sin also. Faith is a noble duchess, she ever hath her gen
tleman-usher going before her, the confessing of sins ; she
hath a train after her, the fruits of good works, the walk
ing in the commandments of God. He that believeth will
not be idle, he will walk, he will do his business. Have
ever the gentleman-usher with you. So if you will try
faith, remember this rule, consider whether the train is
waiting upon her. If you have another faith than this, a
whoremonger's faith, you are like to go to the bottomless
pit, and there you shall have weeping and gnashing of
teeth ; much good do it you — you see your fare. If you
will believe and acknowledge your sins, you shall come to
the blessed communion of the bitter passion of Christ
worthily, and so attain to everlasting life ; to the which
may the Father of heaven bring you and me. Amen.

70

ON COVETOUSNESS,

BEING

ffis last Sermon preached before King Edward, A.D. 1550.

LUKE xii.
Take heed and beware of covetousness.

TAKE heed and beware of covetousness : — take heed
and beware of covetousness : — take heed and beware oi
covetousness. And what and if I should say nothing else,
these three or four hours (for I know it will be so long, in
case I am not commanded to the contrary) but these
words, " Take heed and beware of covetousness." It
would be thought a strange sermon before a king, to say
nothing else but Cavete ab avaritia, " Beware of covetous-
ness." And yet as strange as it is, it would be like the
sermon of Jonas, that he preached to the Ninevites ; as to
the shortness and the fewness of the words. For his sermon
was, " There is yet forty days to come, and Nineveh shall
be destroyed." Thus he walked from street to street, and
from place to place round about the city, and said nothing
else; but " There is yet forty days, and Nineveh shall be
destroyed." There is no great odds nor difference, at least
in the number of words, nor yet in the sense or meaning
between these two sermons ; " There is yet forty days,
and Nineveh shall be destroyed ;" and these words which
I have taken to speak of this day : " Take heed, and
beware of covetousness." For Nineveh shall be destroyed
for sin, and of their sins covetousness was one, and one
of the greatest; so that it is all one in effect. And as
they are alike concerning the shortness, the paucity of
words, the brevity of words, and also the meaning and
purpose ; so I would they might be alike in fruit and
profit. For what came of Jonah's sermon ? what was
the fruit of it? "At the preaching of Jonas they believed
God." Here was a great fruit, a great effect wrought

On Covetousness. 71

They believed God. They believed God's preacher,
God's officer, God's minister, Jonas, and were converted
from their sin. They believed that, as the preacher said,
if they did not repent and amend their life, the city should
be destroyed within forty days. This was a great fruit '.
for Jonas was but one man, and he preached but one
sermon, and it was but a short sermon, as to the number
of words : and yet he turned the whole city, great and
small, rich and poor, king and all.

We are many preachers here i^ England, and we preach
many long sermons, yet the people will not repent nor
convert. This was the fruit, the effect, and the good that
his sermon did, that all the whole city at his preaching
converted, and amended their evil living, and did penance
in sackcloth. And yet in this sermon of Jonas is no
great curiousness, no great clerkliness,* no great affecta
tion of words, nor of painted eloquence ; it was none
other but, "Yet forty days, and Nineveh shall be de
stroyed:" it was no more. This was no great curious
sermon, but it was a nipping sermon, a pinching sermon,
a biting sermon ; it had a full bite, it was a nipping ser
mon, a rough sermon, and a sharp biting sermon. Do
you not here marvel that these Ninevites cast not Jonas in
prison, that they did not revile him, and rebuke him ?
They did not revile him, nor rebuke him ; but God gave
them grace to hear him, and to convert and amend at his
preaching. A strange matter, for so noble a city to give
place to one man's sermon ! Now England cannot abide
this, they cannot be content to hear God's minister, and
nis threatening for their sin, though the sermon be ever so
good, though it be ever so true. It is, " a naughty fellow,
a seditious fellow, he maketh trouble and rebellion in the
realm ; he lacketh discretion." But the Ninevites rebuked
not Jonas that he lacked discretion, or that he spake out
of time — that his sermon was made out of season: but in
England, if God's preacher, God's minister, 4s anything
quick, or do speak sharply, then he is a foolish fellow, he
is rash, he lacketh discretion. Now-a-days if they cannot
reprove the doctrine that is preached, then they will re
prove the preacher, that he lacketh due consideration of
the times, or that he is of learning sufficient, but he wantetn
discretion.

72 Latimer. — Sermon.

They say, " What a time is this picked out to preach
such things ! he should have a respect and a regard to the
time, and to the state of things, and of the commonweal."
It rejoices me sometimes, when my friend comes and tells
me that they find fault with my discretion, for by likeli
hood, think f, the doctrine is true ; for if they could find
fault with the doctrine, they would not charge me with the
lack of discretion, but they would charge me with my
doctrine, and riot with the lack of discretion, or with the
inconvenience of the time.

I will now ask you a question — I pray you, when should
Jonas have preached against the covetousness of Nineveh,
if the covetous men should have appointed him his time ?
I know that preachers ought to have a discretion in their
preaching, and that they ought to have a consideration
and respect to the place, and the time that they preach in ;
as I myself will say here what I would not say in the
country. But what then? Sin must be rebuked, sin
must be plainly spoken against. And when should Jonas
have preached against Nineveh, if he should have forborne
for the respect of the times, or the place, or the state of
things there ? For what was Nineveh ? A noble, a rich,
and a wealthy city.' What is London to Nineveh ? Like
a village, as Islington, or such another, in comparison of
London.* Such a city was Nineveh, it was three days'
journey to go through every street of it, and to go but
from street to street. There were noblemen, rich men,
wealthy men, there were vicious men, and covetous men,
and men that gave themselves to all voluptuous living,
and to worldliness of getting riches. Was this a time
well chosen and discreetly taken of Jonas, to come and
reprove them of their sin, to declare unto them the threat-
enings of God, and to tell them of their covetousness, and
to say plainly unto them, that except they repented and
amended their evil living, they and their city should be
destroyed by God's hand within forty days ? And yet they
heard Jonas and gave placo to his preaching. They heard
the threatenings of God, and feared his stroke and ven
geance, and believed God, that is, they believed God's
preacher and minister; they believed that God would be
true to his word that he spake by the mouth of his

* At that time London was not half its present extent.

On Covetous?ie.ss 73

prophet, and thereupon did penance, to turn away the
wrath of God from them. Well, what shall we say? 1
will say this and not spare ; Christ saith, Nineveh shaH
arise against the Jews at the last day, and bear witness
against them ; because that hearing God's threatening
for sin, "They did penance at the preaching of Jonas in
ashes and sackcloth," as the text saith there : and I say
Nineveh shall arise against England — thou, England —
Nineveh shall arise against England, because they will not
believe God, nor hear his preachers that cry daily unto
them, nor amend their lives, and especially their covetous-
ness. Covetousness is as great a sin now as it was then ;
and it is the same sin now as it was then. And God will as
surely strike for sin now, as he did then. But ah, good
was God, that would give them a time of repentance,
after his threatening. First, to see whether they would
amend or not, or he would destroy them. For even from
the beginning of the world they fell to sin. The first age
from Adam, which was about two thousand years, they
ever fell to sin, yet they had preachers, Noah and Enoch,
and other holy fathers. And in that time a great multN
plication grew in two thousand years ; for the scripture
saith, " The sons of God saw the daughters of men that
they were fair, and they took them wives from among all
that they had chosen." This would be a long matter to
speak of. But what means this, the sons of God saw the
daughters of men ? who were these sons of God ?

The sons of God were those that came of the good
men, of the good preachers, of the holy fathers that were
God's men ; they that came of Seth and Enoch, who were
good men, and of others. For our grandmother Eve,
when Cain had killed Abel, and when she had another
son by Adam, who was called Seth, she gave thanks to
God for him, and acknowledged that it was God who had
given him unto her ; for she said, " God hath given me
another seed instead of Abel whom Cain slew."

Here is a long matter to talk on. Some will say, was
this a natural mother? was this naturally done, to publish
the sin of her own son? What needed she to speak of
that matter, or to make any rehearsal of that matter, to
open the sin of her son ? What needed she to do this ?
Yes, she was now a good woman : when she believed the
serpent, she was not good. But now she had repented
that deed, and had taken hold of the promise of God,

LATIMER. K

74 Latimer, — Sermon.

that there should come of her a seed, that should tread
down and destroy the head of the serpent. She had now
taken hold of this promise, and was a good woman, and a
godly woman ; she opened the fault of her son, and hid
it not. Here could I say somewhat to them, if I would,
that spake so much against me for my preaching here the
last year. But to return to Eve, and to declare that by
" the sons of God" are to be understood those who came of
good men, as of Seth and Enoch.

And " the daughters of men" are to be understood as
speaking of them that came of Cain and of his seed ;
and therefore our grandmother Eve bade beware of marry
ing with Cain's seed, for fear of falling from God to
wickedness thereby.

And here I would say a thing to your Majesty. I shall
speak it of good will to your Highness ; I would I were
able to do your grace good service in anything, you should
be sure to have it. But I will say this — for God's love
beware where you marry ; choose your wife in a faithful
stock. Beware of worldly policy, marry in God; marry
not for the respect of great alliance, for thereof cometh
all these evils of breaking of wedlock, which are among
princes and noblemen. And here I would be a suitor
unto your Majesty, for I come now rather to be a suitor
and a petitioner, than a preacher; for I come now to take
my leave, and to take my last farewell, at least in this
place ; for I have not long to live, so that I think I shall
never come here into this place again ; and therefore I
will ask a petition of your Highness. For the love of God,
take an order* for marriages here in England. For here
is marriage for pleasure and voluptuousness, and for
goods, and so that they may join land to land, and pos
sessions to possessions, they care for no more here in
England. And that is the cause of so much adultery,
and so much breach of wedlock in the noblemen and
gentlemen, and so much divorcing. And it is not now in
the noblemen only, but it is come now to the inferior sort.
Every man, if he have but a small cause, will cast off his
old wife, and take a new, and will marry again at his
pleasure ; and there are many that have so done. I would
therefore wish that there were a law provided in this behalf
tor adulterers, and that adultery should be punished with
death ; and that might be a remedy for all this matter
* Give directions respecting.

On Covetous ness. 75

There would not be then so much adultery, fornication,
and lechery in England as there is — for the love of God
take heed to it, and see a remedy provided for it. I would
wish that adultery should be punished with death ; and
that the woman being an offender, if her husband would
be a suitor for her, she should be pardoned for the first
time, but not for the second time : and the man being an
offender, should be pardoned if his wife be a suitor for
him the first time, but not for the second time, if he
offended twice.

If this law were made, there would not be so much
adultery nor lechery used in the realm as there is. Weil,
I trust once yet, as old as I am, to see the day that lechery
shall be punished : it was never more need, for there was
never more used in England than there is at this day. It
is made but a laughing matter, and a trifle ; but it is a
sad matter, and an earnest matter; for it is a great sin:
Sodom and Gomorrah were destroyed for it. And it was
one of the sins reigning in Nineveh, for which it should
have been destroyed. But think you that lechery was
alone ? No, no, covetousness was joined with it. Covet-
ousness follows it, and commonly they go together. For
why ? They that are given to voluptuousness, and to the
vice of lechery, must have wherewith to maintain it, and
that must be gotten by covetousness. For at the first
when men fell to sin, it was chiefly to this; wherefore the
world should be destroyed ; the book saith, " There were
giants in the earth in those days : and after that the sons
of God had come to the daughters of men, and there had
engendered with them, the same became mighty men of
the world, and men of renown," &c. This is covetous-
ness ; for the hook saith, " The earth was replete with
iniquity, for they oppressed the poor." They made them
shives, peasants, villains,* and bondmen unto them. These
were giants, so called from the property f of giants, for
they oppress the weak, and take from them what they list
by force, violence, and oppression. They were giants, or
of the property of giants, not that they were greater men
of stature and strength of body than other men were. For
certain writers, speaking of this matter, say, that they were
giants for their cruelty and covetous oppression, and not

* Labourers who were not allowed to remove from the pkce whf».re
they lived.
+ Usual conduct.

H a

76 Lattmer. — Sermon.

in stature or procerity* of body. And this was covetous
ness, where with God was so displeased, that he repented
that he had made men, and resolved utterly to destroy the
world ; and so called to Noah, and told him of it. " And
I will not dispute the matter with them, saith God, from
day to day ; but if they will not amend within a hundred
and twenty years, I shall bring in a universal flood, and
destroy them all." This was preached by Noah to them ;
so that God of his goodness, patience, and long-suffer-
ance, gave them a time to repent and amend after his
threatenings, because they should see their evil doings,
and return to God. So they had a hundred and twenty
years to repent. This Noah was laughed to scorn ; they,
like fools, laughed this godly father to scorn.

Well, you think little of the history ; if you will know
the meaning of it, it is a great proof what anger God hath
to sin. But how long time hast thou, England — thou
England ? I cannot tell, for God has not revealed it unto
me ; if he had, I would tell you of it, I would not be
afraid, nor spare to tell it you, for the good will I bear
\ou ; but I cannot tell how longtime you have, for God
hath not opened it unto me. But I can tell you, that this
lenity, this long-forbearing and holding of his hand, calls
upon us to repent and amend. And I can tell, that
whosoever contemneth this riches and treasure of God's
goodness, of his mercy, his patience and long-suffering
shall have the more grievous condemnation. This I can
tell well enough ; Paul tells ine this ; and I can tell that
you have time to repent as long as you live here in this
world, but after this life I can make no warrant of any
further time to repent. Therefore repent and amend while
you are here ; for when you are gone hence, you are past
that. But how long that shall be, whether to-morrow or
the next day, or t\\enty years, or how long, I cannot tell.
But in the mean time you have many a Jonas to tell you
of your faults, and to declare unto you God's threatening^
except you repent and amend.

Therefore, to return to my matter, I say as I said at the
beginning, "Take heed, and beware of covetousness," see
it, first see it, and then amend it. For I promise you there
is great complaint of it, and much crying out, and much
preaching, but no amendment that I see : but " Beware
of covetousness." And why of covetousness ? " For
* Strength or superiority.

On Covetausness. 77

iovetousness is the root of all evil, and of all mischief." This
saying of Paul took me away from the gospel that is read
in the church this day, and it took me from the epistie,
that I could preach upon neither of them at this time.
But to tell you my imperfection — when I was appointed
to preach here, I was newly come out of a sickness,
whereof I looked to have died, and weak I was. Yet,
nevertheless, when T was appointed unto it, I took it upon
me, howbeit I repented afterwards that I had so done. I
was displeased with myself; I was testy, as Jonas was,
when he should go to preach to the Ninevites. Well, I
looked on the gospel that is read this day, but it liked me
not ; I looked on the epistle, I could not away with that
neither. And yet I remember I had preached upon this
epistle once before king Henry the Eighth ; but now I
could not frame it, it liked me not in any manner. Well,
this saying of Paul came in my mind, and at last I consi
dered and weighed the matter deeply, and then thought I
thus with myself; Is covetousness the root of all mischief
and of all evil ? then have at the root, and down with all
covetousness. So this place of Paul brought me to this
text of Luke, " See and beware of covetousness." There
fore, you preachers, out with your swords and strike at
the rcot; speak against covetousness, and cry out upon it.
Stand not ticking* and toying at the branches, nor at the
boughs, for then there will new boughs and branches
spring again ; but strike at the root, and fear not these
giants of England, these great men and men of power,
these men that are oppressors of the poor ; fear them not,
but strike at the root of all evil, which is mischievous
covetousness. For covetousness is the cause of rebellion.
I have forgotten my logic, but yet I can jumble at a syllo
gism, and make an argument of it, to prove it by. Covet
ousness is the root of all evil : rebellion is an evil, ergo
covetousness is the root of rebellion. And so it was in
deed. Covetousness was the cause of rebellion this last
summer, and both parties had covetousness, as well the
gentlemen as the commons. Both parties had covetous-
ness, for both parties had an inordinate desire to have that
which they had not, and that is covetousness, an inordinate
desire to have what one hath not.f

Trifling.
In the su
isany parts of Englaad, but chiefly in Norfolk and Devonshire

t In the summer of 1549 there was a very serious insurrection in
r?any parts of Englaad, but chiefly in Norfolk

78 Latimer. — Sermon.

The commons would have had from the gentlemen such
things as they desired. The gentlemen would none of it,
and so there was covetousness on both sides. The com
mons thought they had a right to the things that they
inordinately sought to have. But what then ? they must
not come to it that way. Now, on the other side, the gen
tlemen had a desire to keep what they had, and so they
rebelled too against the king's commandment, and against
such good order as he and his council would have set in
the realm. And thus both parties had covetousness, and
both parties rebelled. I heard say, that there were godly
ordinances devised for the redress of it. But the giants
would none of it. I remember mine ownself, a certain
giant, a great man, who sat in commission about such
matters : and when the townsmen should bring in* what
had been enclosed, he frowned and chafed, and so looked
and threatened the poor men, that they durst not ask for
their right.

I read of late in an act of parliament : and this act
made mention of an act that was in king Henry's days,
the third, I think, it was ; yea, and such another business
there was in king Edward the Second's time also. In
this parliament that I speak of, the gentlemen and the
commons were at variance, as they were of late. And
there the gentlemen that were landlords, would needs have
away much lands from their tenants ; and would needs
have an act of parliament, that it might be lawful for
them to enclose and separate from their tenants, and from
the. commons, such portions of their lands as they thought
good. Much ado there was about this act ; at last it was
concluded and granted that they might so do ; provided
alway, that they should leave SUFFICIENT to the tenant.

occasioned by the conduct of the nobility and gentry, who, being
willing to make the most of the abbey lands, enclosed a great deal
of the waste ground. This, though a real improvement of the coun
try, produced loud complaints chiefly among the poor, who lost the
benefit of pasturage. To quiet the public mind, commissioners
were despatched into the country to examine the grievances ; with
instructions to throw open the enclosures, and put things in their
former state. These orders, however, were not faithfully executed,
and the consequence was, that the disaffection increased till it broke
out into open rebellion. The Cornish and Devonshire rebels laid
siege to Exeter, but were at last defeated and dispersed. The
Norfolk rebels, headed by Ket, a farmer, made themselves masters
of Norwich, and began to dictate terms to the government, till the
earl of Warwick gave them battle, routed them, and executed Ket,
with liis principal adherents. — Slowe's Annals. Holinslied's Chronicles.
* Report

On Covetous ness. 79

Well, it was well that they should leave sufficient for them.
But who should be the judge to limit what was sufficient
for them ? Or who shall now judge what is sufficient ?
Well, I for my part cannot tell what is sufficient. But.
methought it was well that the tenants and poor commons
should have sufficient. For if they had sufficient, thought
I, they had cause to be quiet. And then fell I to make
this argument within myself: if at that time it were put
in their will and power that they might enclose, leaving
to the tenant what was sufficient for him ; if they had it
then in their power, thought I, that they might do this,
they would leave no more than sufficient. If they left to
the tenants and poor commons no more in those days
than sufficient; then if they had any more taken from
them since that time, they now would not have sufficient.

They in Christ are equal with you. Peers of the realm
there must needs be. The poorest ploughman is in Christ
equal with the greatest prince that is. Let them there
fore have sufficient to maintain them, and to find them
their necessaries. A ploughland must have sheep, yea, they
must have sheep to manure their ground for bearing of
corn ; for if they have no sheep to help to fatten the
ground, they shall have but bare corn, and thin. They
must have swine for their food, to make their veneries* or
bacon of; their bacon is their venison (for they shall now
have hangum tuum, if they get any other venisonf) so
that bacon is their necessary meat to feed on, which they
may not lack. They must have other cattle, as horses to
draw their plough, and for carriage of things to the
markets, and kine for their milk and cheese, which they
must live upon and pay their rents with.

These cattle must have pasture, which pasture if they
hick, the rest must needs fail them. And pasture they
cannot have if the land is taken in, and enclosed from
them. So, as I said, there was on both parts rebellion.
Therefore, for God's love, restore their ' sufficient' unto
them, and search no more what is the cause of rebellion.
But see and "beware of covetousness," for covetousness
is the cause of rebellion. Well now, if covetousness is
the cause of rebellion, then preaching against covetousness
is not the cause of rebellion. Some say, that the preach
ing now-a-days is the cause of all sedition and rebellion ;
for since this new preaching has come in, there has been
* Venison or ganu-. t It was felony to steal deer.

80 Lattnter — Sermon.

much sedition ; and therefore it must needs be that the
preaching is the cause of rebellion here in England. For
sooth, our preaching is the cause of rebellion, much like
as Christ was the cause of the destruction of Jerusalem.
For, saith Christ, " If I had not come and spoken to
them they should have no sin." So we preachers have
come and spoken to you, we have drawn our swords of
God's word, and stricken at the roots of all evils to have
them cut down ; and if you will not amend what can we
do more ? And preaching is the cause of sedition here in
England, much like as Elias was the cause of trouble in
Israel, for he was a preacher there, and told the people of
all degrees their faults, and so they winced and kicked at
him, and accused him to Ahab the king, that he was a
seditious fellow, and a troublous preacher, and made much
uproar in the realm. So the king sent for him, and he
was brought to Ahab the king, who said unto him, " Art
thou he that troubleth all Israel ?" And Elias answered,
and said, " Nay, thou and thy father's house are they that
trouble all Israel." Elias had preached God's word; he
had plainly told the people of their evil doings ; he had
showed them God's threatenings ; (in God's behalf I
speak, there is neither king, nor emperor, be they in ever
so great an estate, but they are subject to God's word,)
and therefore he was not afraid to say to Ahab : " It is
thou and thy father's house, that causeth all the trouble in
Israel." Was not this presumptuously spoken to a king ?
Was not this a seditious fellow ? Was not this fellow's
preaching a cause of all the trouble in Israel ? Was he not
worthy to be cast into Bocardo or Little Ease ?* No, but
he had used God's sword, which is his word, and had done
nothing else that was evil ; but they could not abide it.
He never disobeyed Ahab's sword, which was the regal
power, But Ahab disobeyed his sword, which was the
word of God. And therefore by the punishment of God,
much trouble arose in the realm for the sins of Ahab and
the people. But God's preacher, God's prophet, was not
the cause of the trouble.

Then it is not we preachers that trouble England. But
here is now an argument to prove the matter against the
preachers. Here was preaching against covetousness all
the last year in Lent, and the next summer followed rebe'.-

* Two orisons where the opposers of popery were often confined

On Covetousness. 81

lion ; ergo, preaching against covetousness was the cause
of the rebellion ! A goodly argument !

Here now I remember an argument of Master More's*
which he bringeth in a book that he made against Bilney :
and here by the way I will tell you a pleasant tale. Master
More was once sent in commission into Kent, to find out
if it might be, what was the cause of Goodwin Sands, and
the shelf that stopped up Sandwich haven. Thither came
Master More, and called the country before him, such as
were thought to be men of experience, and men that could
most likely best certify him concerning the stopping of
Sandwich haven. Among others came before him an old
man, with a white head, one that was thought to be
little less than a hundred years old. When Master More
saw this aged man, he thought it expedient to hear him
say his mind in this matter ; for, being so old a man, it was
likely that he knew most of any man in that company.
So Master More called this old aged man unto him, and
said, " Father, tell me, if you can, what is the cause of this
great rising of the sands and shelves here about this
haven, which stop it up so that no ships can arrive here ?
You are the oldest man that I can espy in all this com
pany, so that if any man can tell any cause of it, you it is
likely can say most in it, or at least more than any other
man here assembled." " Yea, forsooth, good master,"
quoth this old man, " for I am well nigh a hundred years
old, and no man here in this company is anything near
unto mine age." "Well then," quoth Master More.
" how say you in this matter ? What think you are the
causes of these shelves and flats that stop up Sandwich
haven ?" " Forsooth, sir," quoth he, " I am an old man ;
I think that Tenterton-steeple is the cause of Goodwin
sands. For I am an old man, sir," quoth he, " and I may
remember the building of Tenterton-steeple, and I may
remember when there was no steeple at all there. And
before that Tenterton-steeple was building, there was no
speaking of any flats or sands that stopped the haven, and
therefore I think that Tenterton-steeple is the cause of
the destroying and decay of Sandwich haven." Thus
this old man, and even so to my purpose is preaching

* Sir Thomas More was made lord-chancellor by king Henry
VIII., in .he year 1529; he resigned the seals in 1532, and was
beheaded in the year 1535, because he would not take the oath for
acknowledging the king to be the head of the English church, and
for abolishing the supremacy of the pope.

82 Latimer. — Sermon.

of God's word the cause of rebellion, as Tenterton-steeple
was the cause that Sandwich haven is decayed !

And is not this a gay matter, that such should be taken
for great wise men, who will thus reason against the
preacher of God's word? But here I would take an
occasion, by the way of a digression, to speak somewhat to
my sisters, the women, to do them some good too, because
I would do all folks good if I could, before I take my last
farewell, at leastwise here of this place, for I think I shall
no more come here ; for I think I have not long to live ;
so that I judge I take my leave now of the court for ever,
and shall no more come into this place.

Ahab was a king, but Jezebel, Jezebel, she was the
perilous woman. She would rule her husband the king ;
she would have to do in all things, and she would order
matters as pleased her ; and so will many women do, they
will rule their husbands, and do all things after their own
minds. They do therein against the order appointed
them by God : they break the injunction that God gave
unto them. Yea, it is now come to the lower sort, to
mean men's wives, they will rule and apparel themselves
gorgeously, and some of them far above their degrees,
whether their husbands will or no. But they break their
injunction, and do therein contrary to God's ordinance.
Godsaith: "Thou shalt be subject under the power of
thy husband." Thou shalt be subject ; women are sub
jects ; you are subjects to your husbands.

At the first, the man and the woman were equal. But
after that she had given credit to the serpent, then she
had an injunction set upon her : " Thou shalt be subject
under the power of thy husband." And ae for one part
of her injunction she taketh ; and she taketh one part of
her penance, because she cannot avoid it, and that is,
" Thou shalt bring forth children with pain and travail.". .
But God hath provided herein. And as Christ saith in
the gospel, " The woman when she beareth a child hath
sorrow, but afterwards she remeinl>ereth not the pain,
because there is a soul brought forth into the world."

But as it is a part of your per.ance, ye women, to tra
vail in bearing your children; so it is a part of your
penance to be subject unto your husb;mds ; ye are under
lings, underlings, and must be obedient. But this is now
made a trifle and a small matter ; and yet, it is a sad*
* Serious.

On Covetovsness. S3

matter, a godly matter, a ghostly * matter, a matter of
damnation and salvation. And Paul saith, that " a woman
ought to have a power on her head.'1 What is this, to
have a power on her head? It is a manner of speaking
of the scripture ; and to have her power on her head, is to
have a sign and token of power, which is by covering of
her head, declaring that she hath a superior above her, by
whom she ought to be ruled and ordered : for she is not
immediately under God, but mediately. For the husband
is their head under God, and they are subjects unto their
husbands. But this power that some of them have, is
disguised gear and strange fashions. . .

But there are now many Adams that will not displease
their wives, but will in this behalf let them have all their
own minds, and do as they list. And some others again
there are now-a-days that will defend it, and say it may be
suffered well enough, because it is Dot expressed in scrip
ture, nor spoken of by name. Though we have not express
mention in scripture against such laying of the hair in
tussocksf and tufts, yet we have in scripture express men
tion " of wreathen hair." But of these tussocks that are
laid out now-a-days, there is no mention made in scriptures,
because they were not \ised in scripture time. . .

But these defenders of it will not have it to be evil,
because it is not spoken of in scripture. But there are
other things as evil as this, which are not spoken of in
scripture expressly, but they are implied in scripture, as
well as though they were expressly spoken of.

The prophet Isaiah saith, " Woe unto you that arise
early in the morning, and go to drinking until night, that
ye may swim in wine.'' This is the scripture against
banqueting and drunkenness. But now they banquet all
night, and lie a-bed in the day time till noon, and the
scripture speaks nothing of that. But what then ? the
devil has his purpose this way, as well as the other ; he
has his purpose as well by revelling and keeping ill rule
all night, as by rising early in the morning and banqueting
ail day. So the devil has his purpose both ways. Ye
noblemen, ye great men, I wot not what rule ye keep :
for God's sake hear the complaints and suits of the poor.
Many complain against you that you lie a-bed till eight,
or nine, or ten of the clock. I cannot tell what revel you
have over night, whether in banqueting, or dicing, or
* Spiritual. t Braided locks of hair.

84 Latimer. — Sermon.

carding, or how it is ; but in the morning, when poor
suitors come to your houses, you cannot be spoken with :
they are kept sometimes without your gates, or if they are
let into the hall, or some outer chamber, out conies one or
other, " Sir, you cannot speak with my lord yet, my lord is
asleep, or he has had business of the king's all night," &c
And thus poor suitors are driven off from day to day, that
they cannot speak with you in three, or four days, yea, a
whole month : what shall I say more ? yea, a whole year
sometimes, ere they can come to your speech, to be heard
by you. Look better to it, speak with poor men when
they come to your houses, and despatch poor suitors, as
indeed some noblemen do, and would that all noblemen
would so do. But some do.

I went one day myself betimes in the morning to a
great man's house to speak with him, on business that I
had of my own. And methought I was up betimes ; but
when I came thither, the great man was gone forth about
such affairs as behoved him, ere I came. Well, yet,
thought I, this is well, I like this well : this man some
what regards and considers his office and duty. I came
too late for my own matter, and lost my journey, and my
early rising too : and yet I was glad that I had been so
beguiled. Follow this example, you great men, and arise
early in the mornings, and be ready for men, to speak with
them, and to despatch suitors that resort unto you. But
all these I bring to disprove them that defend evil things
because they are not expressly spoken against in the scrip
ture. But what matters that, when the devil has his pur
pose, and is served as well one way as another way?
though it is not expressly spoken against in scripture, yet
I reckon it is plainly enough implied in the scripture.

But now to come to my matter again : " See and beware
of covetousness :" and I shall desire you to consider four
things : Who speaketh it — what he speaketh — to whom
he speaketh — and wherefore he speaketh it. As here,
Christ speaks to a rich man against avarice : and why
against avarice? what shall be the end of all covetous
persons ? — Eternal damnation. " For the covetous persons,
saith Paul, shall not possess, nor enter into the kingdom
of God." Here therefore I shall desire you to pray, &c.

ON COVETOUSNESS,

A second Sermon preached before King Edward in the
afternoon of the same day.

LUKE xii.
See and beware of covetousness.

FIRST, who spake these words ? Christ spake them ;
if I had spoken them of myself, it had been little worth.
But Christ spoke them, and upon a good occasion : the
story is, " There were two at strife between themselves,"
(Luke xii.) and by this it appears that Christ spoke to
them well. Christ spoke these words at that time ; and
now he speaks them by his preacher, whom ye ought to
believe ; and so it is all one. But upon what occasion
did he speak it ? There were two brethren at strife toge
ther for lands, wealthy men, as it appears, and the rich
fellow would not tarry till Christ had ended his sermon,
but interrupted it, and would needs have his matter des
patched at once. He was at Christ's sermon, but yet he
would not defer his worldly cause till Christ had made an
end of his godly exhortation. This was a thorny brother,*
he was a gospeller, he was a carnal gospeller, as many are
now-a-days for a piece of an abbey, or for a portion of
chantrey lands, to get somewhat by it, and to serve his
interest. He was a gospeller, one of the new brethren*
somewhat worse than a rank papist. Howbeit, a rank
papist now-a-days shall sooner have promotion than a true
gospeller shall have, the more pity. But this was a
thorny gospeller, he heard Christ's preaching and followed
him for company, and heard his words ; but he was never
the better for it ; the cares of the world so choked the
* jVLirk iv. 18, 19.

36 Latimer. — Sermon.

word of God in him, that he could not hear the sermon
to the end, but interrupted the sermon for his worldly
matter ere it were all done.

And what was Christ then doing? He was sowing
good seed, but it fell upon stony ground, so that it could
not take any root in this man, to bring forth good fruit in
him. And let me tell you of the seed that Christ was
then sowing; bear with me awhile, and seeing that I
come now to take my last farewell of this place, hear me
patiently, and give me leave a little while, and let me take
my leave honestly.*

At the time when this fellow interrupted Christ's .ser
mon, he was preaching a long sermon to his disciples,
and to the people, being gathered together in a wonderful
great multitude, as appears in the twelfth chapter of St.
Luke's gospel : and there he first of all taught his dis
ciples a good lesson, saying, " Beware in anywise of the
leaven of the Pharisees." What is this leaven of the
Pharisees ? Leaven is sometimes taken for corrupt living,
which infe*cts others by the evil example thereof, and
against such corrupt living, God's preacher must cry out
earnestly, and never cease till it is rooted up. In the
city of Corinth one had married his step-mother, his
father's wife : and he was a jolly fellow, a great rich man,
an alderman of the city, and therefore they winked at it,
they would not meddle in the matter, they had nothing to
do with it ; and he was one of the head men, of such rule
and authority, that they durst not, many of them.

But St. Paul hearing of the matter, wrote unto them
and in God's behalf charged them to do away such abo
mination from among them. St. Paul would not leave
them till he had excommunicated the wicked doer of such
abomination. If we should now excommunicate all such
wicked doers, there would be much ado in England.

You that are magistrates show favour for affection tc
sucn, and will not sutler that they should be rooted out or
put to shame. " Oh, he is such a man's servant, we may
not do him any shame. Oh, he is a gentleman," &c. And
so it is not now anything looked unto. Lechery is used
throughout England, and yet it is made a matter of sport,
a matter of nothing, a laughing matter, and a trifle, not to
be passed on, nor to be reformed.

But beware, yon that are iragistrutes, their sin doth
* Fairl T, properly

On Covetousness. 87

•eaven you all Therefore foi God's love beware of this
leaven. Well, I trust it will be one day amended. I look
not to live long, and yet I trust, as old as I am, to live
so long as to see it punished. I would wish that
Moses's law were restored. . . And here I will make a suit
to your Highness to restore unto the church the discipline
of Christ, in excommunicating such as are notable of
fenders ; nor ever devise any other way. For no man is
able to devise a better way than God hath done, which is
excommunication, to put them from the congregation till
they are confounded. Therefore restore Christ's disci
pline for excommunication ; and that shall be a means
to pacify God's wrath and indignation against us, and also
that less abomination shall be used than in times past and
at this day. I speak this of a conscience, and I mean
and move it of good will to your grace and your realm.

Bring into the church of England open discipline of
excommunication, that open sinners may be stricken
withal. Sometimes leaven is taken for corrupt doctrine :
and so it is here taken in this place, when he saith,
" Beware of the leaven of the Pharisees." For Christ
intended to make his disciples teachers of all the world,
and therefore to beware of corrupt doctrine. And that
which he said to them, he saith also to us ; receive no
corrupt doctrine, no mingle-mangle: yet there are lea-
veners yet still, and mingle-manglers that have soured
Christ's doctrine with the leaven of the Pharisees. Yea,
and where there is any piece of leaven, they will maintain
that one piece, more than all the doctrine of Christ; and
about that purpose they occupy and bestow all their wits.
This was the first seed.

The second seed was, " There is nothing privy or hidden
that shall not be revealed and opened :w it pertains all to
one purpose ; for there he taught his disciples to beware
of the leaven, which was hypocrisy ; declaring unto them,
that hypocrisy would not always be hidden, but such as
were not sincere should be known at the last day, and all
that was taught should at length be known. It has also
another meaning, for it is God's proverb : " There is
nothing so privy but it shall be opened," at least in the
great day of reckoning ; in the dreadful day of general
account, in the day of revelation ; then shall it be openly
known whatsoever is done, be it never so privily done.

These fellcws that have their fetches, and their fat

88 Latimer. — Sermon.

compasses to bring things to their purposes, work they
never so privily, never so covertly, yet at the last day,
their doings shall be openly revealed, saith the prophet
Isaiah, till all the world shall see it, to their shame and
confusion that are the doers of it. As the prophet Jeremy
saith, " Even as a thief that is taken with the manner*
that he stealeth, so shall sinners be openly confounded,
and their evil doings opened." Yea, and though it be
not known in this world, yet it shall be known at the last
day to their damnation. Indeed God hath verified his
proverb from time to time, " Nothing is so privy which
shall not be revealed."

When Cain had killed his brother Abel, he thought he
had conveyed the matter so privily and so closely that it
should never have been known nor have come to light ; but,
first, God knew it well enough, and called unto him, say
ing, "Cain, where is thy brother Abel?" He thought he
could have beguiled God too ; and therefore he answered,
I cannot tell ; " What," quoth Cain, " am I set to keep my
brother? I cannot tell where he is." But at last he was
confounded, and his murder brought to light ; and now
all the world reads it in the bible. Joseph's brethren sold
him away, they took his motley coat and besprinkled it
over and over with blood, they' thought all was sure, they
had conveyed f the matter so secretly, that they thought
all the world could never have espied it. And yet out it
came to their great benefit. And now it is known to us
all as many as can read the bible

And here I have another suit to your Highness. When
you come to age, beware what persons you have about
you : for if you are set on pleasure, or disposed to wan
tonness, you shall have ministers enough to be furtherers
and instruments of it. But David, by his policy, thought
so to have cloaked the matter of Bathsheba, that it should
never have been known. He thought all the matter sure.
But the prophet of God, Nathan, came and laid his fault
plain before his face, and who is there now that knows it
not? Elisha's servant, Gehazi, a bribing brother, he came
colourably to Naaman the Syrian : he feigned a tale of his
master Elisha, as all bribers will do, and told him that his
master had need of this and that, and took of Naaman
certain things, and bribed it away to his own benefit
secretly ; and thought that it should never have come out,
* In the fact, with the article stolen. * Managed.

On Covetousness. 89

but Elisha knew it well enough. The servant had his
bribes that he sought, yet he was stricken with the leprosy,
and so openly shamed.

Think on this, you that are bribers, when you go so
secretly about such things ; have this in your minds, when
you devise your secret fetches and conveyance, how Eli-
sha's servant was served, and was openly known. For
God's proverb will be true, " There is nothing hidden that
shall not be revealed."

He that took the silver basin and ewer for a bribe,
thinks that it will never come out, but he may now know
that I know it, and I know it not alone, there are more
beside me that know it. Oh briber and bribery ! he never
was a good man that will so take bribes. Nor can I ever
believe that he that is a briber shall be a good justice. It
will never be well in England till we have the skins of
such.* For what needs bribing where men do things
uprightly; as to men that are officers and have a charge
in their hands?

But now I will speak as St. Paul, and translate the thing
on myself. I will become the king's officer for awhile. I
have to lay out for the king twenty thousand pounds, or a
great sum, whatsoever it is : well, when I have laid it out,
and bring in mine account, I must give three hundred
marks to have my bills warranted.f If I have done truly
and uprightly, why should I need to give a penny to have
my bills warranted ? If I have done my office truly, and
bring in a true account, wherefore should one groat be
given ? yea, one groat for warranting of my bills ? Smell
ye nothing in this ? What needeth any bribes except the
bills are false ? No man gives bribes for warranting oi
his bills, except they are false bills.

Well, such practice has been in England, but beware ;
it will out one day: beware of God's proverb, " There is
nothing hidden that shall not be opened:'* yea, even in
this world, if you are not the children of damnation. And
here now I speak to you, my master minters, augmen
tationers, receivers, surveyors, and auditors ; I make a
petition unto you : I beseech you all, be good to the king;
he has been good to you, therefore be good to him : yea,
be good to your own souls. You are known well enough
what you were before you came to your offices, and
what lands you had then, and what you have purchased
* A custom formerly in Turkey. f Examined and passed.

90 Laiimer. — Sern^on.

since, and what buildings you make daily. Well, I pra\
yon so build, that the king's workmen may be paid. They
make their moan that they can get no money. The poor
labourers, gun-makers, powdermen, bow-makers, arrow-
makers, smiths, carpenters, soldiers, and other crafts, cry
out for their (lues. They are unpaid some of them three
nr four months ; yea, some of them half a year : yea, some
of them put up bills this time twelve months for their
money, and cannot be paid yet. They cry out for their
money, and, as the prophet saith, " The cry of the work
men is come up to mine ears." O, for God's love, let the
workmen be paid, if there is money enough ; or else there
will whole showers of God's vengeance rain down upon
your heads. Therefore, ye minters, and ye augmenta-
tioners,* serve the king truly. So build and purchase
that the king may have money to pay his workmen. It
seems evil-favoured that you should have enough where
with to build superfluously, and the king lack to pay his
poor labourers. Well, yet I doubt not but that there are
some good officers. But I will not swear for all.

I have now preached three Lents. The first time I
preached restitution. " Restitution, quoth some, what
should he preach of restitution ? Let him preach of con
trition, quoth they, and let restitution alone ; we can never
make restitution." Then, say I, if thou wilt not make
restitution, thou shalt go to the devil for it. Now choose
thee, either restitution, or else endless damnation. But
now there are two manner of restitutions, secret restitu
tion, arid open restitution ; whichever of them it be, so that
restitution be made, it is all good enough. At my first
preaching of restitution, one good man took remorse of
conscience, and acknowledged himself to me, that he had
deceived the king, and he was willing to make restitution •
and so the first Lent came to my hands twenty pounds to
be restored to the king's use. I was promised twenty
pounds more the same Lent, but it could not be made up>
so that it came not. Well, the next Lent came three hun
dred and twenty pounds more. I received it myself, and
paid it to the king's council. So I was asked, who he was
lhat thus made restitution? But should I have named

* Certain officers so called belonging to a court set up by Henry
the Eighth, for the increase of his revenues by the suppression of
monasteries and religious houses. It was called the Augmentation
Court. It was dissolved by queen Mary.

On Covetousiiess. 91

him ? Nay, they should as soon hnve this wesant* of
mine. Well, now this Lent came one hundred and four
score pounds ten shillings, which I have paid and deli
vered this present day to the king's council : and so this
man has made a godly restitution. " And so," said I
to a certain nobleman that is one of the king's council,
" if every man that has beguiled the king should make
restitution after this sort, it would cough up forf the king
twenty thousand pounds, I think, quoth I." " Yea, that
it would," quoth the other, " a whole hundred thousand
pounds." Alack, alack ; make restitution for God's sake,
make restitution ; ye will cough in hell else. There is no
remedy, but restitution open or secret, or else hell.J

This that I have now told you of was a secret restitu
tion. Some examples there have been of open restitution,
and glad may he be that God was so friendly unto him, to
bring him unto it in this world. I am not afraid to name
him ; it was Master Sherrington, an honest gentleman,
and one that God loveth. || He openly confessed that he
had deceived the king, and he made open restitution. Oh
what an argument may he have against the devil, when
he shall move him to desperation. God brought this out
to his amendment. It is a token that he is a chosen man
of God, and one of his elected. If he is of God, he shall
be brought to it, therefore for God's sake make restitution,
or else remember God's p.overb; " There is nothing so
secret that shall not be revealed." If you do either of
these two in this world, then you are of God ; if not, then
for lack of restitution you shall have eternal damnation.
You may do it by means ; if you dare not do it yourselves,
bring it to another, and so make restitution. If you are
not of God's flock, it shall be brought out to your shame
and damnation at the last day, when all evil men's sins
shall be laid open before us. Yet there is one \vay how
all our sins may be hidden, which is — repent and amend.
Repenting and amending is a sure remedy, and a sure
way to hide all, that it shall not come out to our shame
and confusion.

Yet there was another seed that Christ was sowing in

* Windpipe ; he means his breath, " his life."
t Make restitution to.

t The person here alluded to who made restitution was doubtless
John Bradford ; see his life.
|| He had been Master of the Mint.

92 Latimer — Sermon.

that sermon of his ; and this was the seed. I say to you,
my friends, " fear not him that killeth the body, but fear
him that after he hath killed, hath power also to cast into
hell-fire," &c. And there to put his disciples in comfort
and sure hope of his help, and out of all doubt and mis
trust of his assistance, he brings in the example of the
sparrows, how they are fed by God's mere providence and
goodness : and also of the hairs of our heads ; how that
not so much as one hair falleth from our heads without
him : " Fear him, saith he, that when he hath killed the
body, may also cast into hell-fire.'' Here is matter for all
kinds of people, but especially for kings.

And therefore here is another suit to your highness.
" Fear not him that killeth the body." Fear not these
foreign princes and foreign powers. God shall make you
strong enough. Stick to God ; fear God, fear not them.
God has sent you many storms in your youth, but forsake
not God, and he will not forsake you. Peradventure you
shall have them that shall move you, and say unto you,
" Oh, sir, Oh such a one is a great man, he is a mighty
prince, a king of great power, you cannot be without his
friendship, agree with him in religion, or else you shall have
him your enemy," &c. Well, fear them not, but cleave to
God, and he shall defend you. Do not as king Ahaz did,
who was afraid of the Assyrian king, and for fear lest he
should have him for his enemy, was content to forsake
God, and to agree with him in religion, and worshipping
of God : and anon sent to Uriah, the high priest, who
was ready at once to set up the idolatry of the Assyrian
king. Let not your highness do so, fear not the best of
them all ; but fear God. The same Uriah was " a chap
lain at hand," an elbow chaplain. If you will turn, you
shall have that will turn with you, yea, even in their white
rochets. But follow not Ahaz. Remember the hair how
it falls not without God's providence. Remember the
sparrows, how they build in every house, and God pro
vides for them ; " And you are much more precious to me,
saith Christ, than sparrows or other birds." God will de
fend you, that before your time comes, you shall not die
nor miscarry.

On a time when Christ was going to Jerusalem, hia
disciples said unto him, " They there would have stoned
thee, and wilt thou now go thither again ?'' " What,'"

On Covelousnes*. Q3

saith he again to them, " are there not twelve hours in the
day?" God hath appointed his tirr es as pleaseth him,
and before the time comes that God hath appointed, they
shall have no power against you. Therefore stick to God
and forsake him not, but fear him, and fear not men. And
beware chiefly of two affections, fear and love. Fear, as
Ahaz, of whom I have told you, that for fear of the Assy
rian king he changed his religion, and thereby purchased
God's high indignation to him and to his realm. And
love, as Dinah, Jacob's daughter, caused a change of reli
gion, by Sechem and Hamor, who were contented with it
for lust of a wife, to the destruction and spoiling of all the
whole city.

Read the chronicles of England and France, and you
shall see what changes of religion have come by mar
riages, and for marriages. Marry my daughter, and be
baptized, and so forth, or else, &c. Fear them not. Re
member the sparrows. And this rule should all states
and degrees of men follow ; whereas now they fear men
and not God. If there is a trial between a great man and
a poor man, then must there be a corruption of justice for
fear. " Oh he is a great man, I dare not displease him,"
&c. Fie upon thee, art thou a judge, and wilt thou be afraid
to give right judgment ? Fear him not, be he ever so
great a man, but uprightly do true justice. Likewise
some pastors go from their cure, they are afraid of the
plague, they dare not come nigh any sick body, but hire
others, and they go away themselves. Out upon thee :
the wolf comes upon thy flock to devour them, and when
..hey have most need of thee, thou runnest away from
them. The soldier also that should go on warfare, he will
draw back as much as he can. " Oh I shall be slain !
Oh such and such went, and never came home again.
Such men went the last year into Norfolk, and were slain
there."* Thus they are afraid to go: they will labour to
tarry at home. If the king command thee to go, thou
art bound to go, and serving the king thou servest God.
If thou serve God, he will not shorten thy days to thine
hurt. " Well," say some, •' if they had not gone, they
had lived unto this day." How knowest thou that ? who
made thee so privy to God's counsel ? Follow thy

* At that time there were few or no regular troops, but in case of
ebellion or invasion every man was bound to serve as a sol'lier lor
a. cer»ain number of flays.

94 Latimer. — Sermon.

vocation, and serve the king; when he calls thee In serving
him thou shalt serve God ; and till thy time come, thou
shall not die.

It was a marvel that Jonas escaped in such a city. What
then ? Yet God preserved him, so that he could not
perish. Take, therefore, an example of Jonas, and every
man follow his vocation, not fearing men, but fearing
God.

Another seed that Christ was sowing in the sermon was
this : " He that confesseth me before men, I shall also
confess him before my Father." We must confess him
with the mouth. . .

Well, another seed was, " He that sinneth against the
Holy Ghost it shall not be forgiven him, neither in this
world nor in the world to come." What is this same "sin
against the Holy Ghost, a horrible sin that never shall be
forgiven, neither in this world nor in the world to come ?
what is this sin ? Final impenitence, and some say,
impugning of the truth. One came to me once that de
spaired, because of sin against the Holy Ghost. He was
sore troubled in his conscience, that he should be damned,
and that it was not possible for him to be saved, because
he had sinned against the Holy Ghost. I said to him,
" What, man, comfort yourself in these words of the apos
tle •' ' Christ is a propitiation for all our sins.' And again ;
' My Father hath for this purpose sent me into the world,
that he which believeth in me may not perish, but may
have the life everlasting.' Also, ' In what hour soever the
sinner shall mourn for his sin, he shall be saved.' I had
scriptures enough for me, as I thought, but say whatever I
could say, he could say more against himself than I could
say at that time to do him good withal. Where some say that
the sin against the Holy Ghost is original sin ; I alleged
against that the saying of St. Paul, ' If a man had done
all the si'ns in the world, and have true repentance, with
faith and hope in God's mercy, he shall be forgiven.' But
whatsoever I said he could still object against me, and
avoid my reasons. I was fain to take another day, and did
so. " Let me go to my book," said I, " and go you to
your prayers, for you are not altogether without faith." I got
me to my study ; I read many doctors, but none could con
tent me, no expositor could please me, nor satisfy my mind
in the matter. And it is with me as it was vith a scholar
of Cambridge, who being demanded of his t itor how he

On Covetousness.

95

understood his lesson, and what it meant; " I know,1
said he, " what it means, but I cannot tell it; I cannot
express it." So I understand it well enough, but I cannot
well declare it. Nevertheless I will bungle at it as well
as I can.

Now to tell you by the way what sin it was that he had
committed. He had fallen from the known truth ; and
afterward fell to mocking and scorning of it; and this sin
it was that he thought to be unforgiveable. I said unto
him, that it was a vehement manner of speaking in scrip
ture ; " Yet," quoth I, " this is not spoken universally, nor
is it meant that God never forgives it, but it is commonly
called irremissible, unforgiveable, because that God seldom
forgives it : but yet there is no sin so great but God may
forgive it, and does forgive it to the repentant heart,
though in words it sound as if it shall never be forgiven :
as the privilege of a few persons does not destroy a uni
versal rule or saying of scripture. For the scripture saith,
' We shall die every one of us :' yet some shall be rapt
and taken alive, as St. Paul saith ; for this privilege of a
few doth not hurt a generality. An irremissible sin, an
inexcusable sin ; yet to him that will truly repent it is
forgiveable, in Christ it may be remitted : if there be no
more than one man forgiven, you may be that same one man
who shall be forgiven, ' Where iniquity hath abounded,
there shall grace abound.'" Thus by little and little this
man came to a settled conscience again, and took comfort
in Christ's mercy. Therefore despair not, though it is said
it shall never be forgiven. Where Cain said, " My wick
edness is so great that God cannot forgive it ;" nay, thou
liest, saith Augustin of Cain, " The mercy of God is greater
than thine iniquity." Therefore despair not ; but this one
thing I say, beware of this sin that you fall not into it ;
for I have known no more than this one man, who hath
fallen from the truth, and hath afterwards repented and
come to grace again. I have known many, since God
hath opened mine eyes to see a little. I have known many
I say, that knew more than I, and some whom I have
honoured, that have afterwards fallen from the truth, but
never one of them, except this man, has returned to grace
and to the truth again.

But y»t, though God very seldom forgives this sin, and
although it is one of the sins that God hates most of all
others, and such as is almost never forgiven, vet it is

90 La timer. — Sermon.

forgiveable 'n the blood of Christ, if one truly repent ; and
lo it is universal. As there is also another scripture,
" Woe be to the land, to the realm whose king is a child ;"
which some interpret and refer to childish conditions.
But it is commonly true the other way too, when it is
referred to the age and years of childhood. For where
the king is within age, they that have governance about
the king, have much liberty to live voluptuously, and licen
tiously ; and not to be in fear how they govern, as they
would be, if the king were of full age, and then commonly
they govern not well. But Josiah and one or two more,
though they were children, had their realms well governed,
and reigned prosperously ; and yet the saying is neverthe
less true for all that.

And this I gather of this irremissible sin against the
Holy Ghost, that the scripture saith, it is never forgiven,
because it is seldom forgiven. For indeed I think that
there is no sin, which God doth so seldom, nor so hardly
forgive, as this sin of falling away from the truth; after
that a man once knows it. And indeed this took best
place with the man that I have told you of, and best
quieted his conscience.

Another seed was this: " Be not careful, saith Christ,
what you shall say before judges and magistrates, when
you are brought before them for my name's sake ; for the
Holy Ghost shall put in your minds even at the present
hour, what you shall speak."

A comfortable saying, and a goodly promise of the
Holy Ghost: "That the adversaries of the truth, saith he,
shall not be able to resist us." What? shall the adver
saries of the truth be dumb? Nay ; there are no greater
talkers, nor boasters, and facers than they be. But they
shall not be able to resist the truth to destroy it.

Here some will say, " What need of universities then,
and the preservation of schools? The Holy Ghost will
give always what to say." Yea, but for all that we may
not tempt God ; we must trust in the Holy Ghost, but we
must not presume on the Holy Ghost.

Here now should I speak of universities, and for prefer
ring* of schools : but he that preached the last Sunday
spoke very well in it, and substantially, and like one that
knew the state and condition of the universities and
schools very well. But thus much I say unto you, magis-
• Maintaining

On Covetousness. 97

(rates ; if you will riot maintain schools aud universities,
ye shall have a brutality.*

Therefore now a suit again to your Highness. — So
order the matter that preaching may not decay : for surely,
if preaching decay, ignorance and brutishness will enter
again. Nor give the preachers' livings to secular men.
What should the secular men do with the livings of
preachers? I think there are at this day ten thousand
students less than were within these twenty years, and
fewer preachers ; and that is the cause of rebellion. If
there were good bishops, there would be no rebellion.

I am now almost come to my matter, saving one saying
of Christ which was another seed ; " Give, and it shall
be given unto you/' &c. But who believes this ? If men
believed this promise, they would give more than they do :
and at least they would not stick to give a little ; but
now-a-days men's study is set rather to take gifts, and to
get of other men's goods, than to give any of their own.
So all the promises are mistrusted and unbelieved. For
if the rich men believed this promise of God, they would
willingly and readily give a little, to have the overplus.
So where Christ saith of injuries, or offences and tres
passes, " Leave the avenging of wrongs alone unto me,
and I shall pay them home," &c. — If the rebels had be
lieved this promise they would not have done as they did.
So all the promises of God are mistrusted. Noah also
after the flood feared at every rain lest the world should
be drowned, and destroyed again ; till God gave the rain
bow. And what exercise shall we have by the rainbow ?
We may learn by the rainbow, that God will be true to his
promises, and will fulfil his promises. For God sent the
rainbow, and four thousand years it is, and more, since
this promise was made, and yet God has been true to his
promise unto this day. So that now when we see the
rainbow, we may learn that God is true to his promise.
And as God was true in this promise, so he is and will be
in all the rest. But the covetous man does not believe
that God is true to his promise, for if he did he would not
stick to give of his goods to the poor.

But as touching what I spake before, when we see the
rainbow, and see in the rainbow that which is like water,
and of a watery colour, we may and ought not only
thereby to take hold and comfort of God's promise, that

* Brutish ignorance.
LATIMER

98 Latiiner. — Sermon.

he will no more destroy the world with water for sin ; but
also we may take an example to fear God, who in such
wise hates sin. Likewise, when in the rainbow we see that
it is of a fiery colour, and like unto fire ; we may gather
an example of the end of the world, that except we amend,
the world shall at last be consumed with fire, for sin, and
fear the judgment of God, according to which they that
are damned shall be burned in hell-fire. These were the
seeds that Christ was sowing, when this covetous man came
unto him. And now I am come to my matter.

While Christ was thus preaching, this covetous fellow
would not tarry till all the sermon was done, but inter
rupted the sermon, even suddenly chopping in : " Master,
speak to my brother, that he may divide the inheritance
with me." He would not abide to the end of the sermon ;
but his mind was on his halfpenny, and he would needs
have his matter despatched out of hand. " Master,
(quoth he,) let my brother divide with me." Yet this was
a good fellow ; he could be contented with part, he desired
not to have all together alone to hiiuself, but could be
content with a division, and to have his part of the inhe
ritance : and what was the inheritance ? A field. So
that it was but one piece of ground, or one farm. This
covetous man could be content with the half of one farm,
whereas our men now-a-days cannot be satisfied with
many farms at once: one man must now have as many
farms as will serve many men, or else he will not be con
tented nor satisfied. They will jar now-a-days one with
another, except they have all. " Oh," saith the wise man,
" there are three things wherein my soul delighteth ; ' the
unity of brethren ; the love of neighbours ; and a man
and wife agreeing well together.'" So that the concord
of brethren, and agreeing of brethren, is a pleasant thing.
What saith Solomon of this matter ? " The brother that
is holpen of his brother, is a sure and well-fenced city,
and a strong tower." He is so strong — O, it is a great
matter, when brethren love and hold together: but if
one go about to pull down the other, then are they weak
both of them ; and when one pulls down his fellow, they
must needs down both of them ; there is no stay to hold
them up.

Mark in the chronicles of England. Two brethren
have reigned jointly together, the one on this side Hum-
ber, and the other beyond Humber, in Scotland, and all

On Covetoumess. 99

that way. And what has come of it ? So long as they
have agreed well together, so long they have prospered ;
and when they have jarred, they have both gone to wreck.
Brethren that have so reigned here in England, have
quarrelled one with another ; and the younger has not
been contented with his portion, as indeed the younger
brother commonly jarreth first, but by the contention both
have fared the worse. So when there is any contention
between brother and brother for land, commonly they are
both undone by it. And that crafty merchant, whatever
he be, that will set brother against brother, means to
destroy them both. But of these two brethren, whether
this man were the elder or the younger, I cannot say ;
scripture tells me not which of these two was the younger ;
but likely this was the younger ; for once it was a plain
law, that the elder brother had a double portion ; and
therefore of likelihood it should be the youngest brother
that found himself aggrieved, and was not content. But
Christ said unto him, " Thou man, who hath made me a
judge or a divider between you?" Christ answered him
by a question; and mark this question of Christ, "Thou
man, who made me a judge ?" &c. It is no small matter,
saith Augustine, of what intention one asks a question ;
as Christ in another place of the gospel asks who was
neighbour to the pilgrim that was wounded. "There
was, saith Christ, a man that went from Jerusalem to
Jericho, and fell among thieves, and they wounded him,
and left him for dead. And a priest came by, that was his
own countryman, and let him lie ; a Levite came by, and
would show no compassion upon him : at last a Samaritan
came by, and set him on his horse, and conveyed him to
the city, and provided surgery for him, &c. Now who
was neighbour to this wounded man ?" ssith Christ.
" He that showed mercy unto him," said the lawyer. He
that did the office of a neighbour, he was neighbour. . .

But to the purpose of Christ's question, " Who made
me a judge between you?" Here one of those German
enthusiasts will say, " Ah, Christ refused the office of .^
judge, therefore there ought to be no judges nor magis
trates among Christian men. If it had been a lawful
thing, Christ would not have refused to do the office of a
judge, and to have determined the variance between these
two brethren." But Christ thereby signified, that he was
not sent for that office. If thou wilt have a trial and a

F2

100 Latimer. — Sermoji.

sentence of that matter according1 to the laws, thou must
go to the temporal judge that is deputed therefore. But
Christ's meaning was, that he was come for another pur
pose, he had another office deputed unto him, than to be a
judge in temporal matters ; " I am come, saith he, to call
sinners to repentance." He was come to preach the
gospel, the remission of sin, and the kingdom of God :
and meant not thereby to disallow the office of temporal
magistrates. Nay, if Christ had meant that there should be
no magistrates, he would have bid him take all ; but Christ
meant not so. But the matter is, that this covetous man,
this brother, took his mark amiss ; for he came to a wrong
man to seek redress of his matter. For Christ did not
forbid him to seek his remedy at the magistrate's hand,
but Christ refused to take upon him the office, which was
not his calling.

For Christ had another vocation than to be a judge be
tween such as contended about matters of land. If our
rebels had had this in their minds they would not have
been their own judges, but they would have sought the
redress of their grief at the hands of the king and his
magistrates under him appointed. But no marvel of their
blindness and ignorance ; for the bishops are out of their
dioceses that should teach them. But this man perchance
had heard, and thought that Christ was Messias, whose
reign in words sounds as if it were a corporeal and a
temporal reign, and who should do justice and see redress
in all matters of worldly controversy : which is a necessary
office in a Christian realm, and must needs be put in exe
cution for ministering of justice. And therefore I require
you, (as a suitor rather than a preacher,) look to your
office yourself, and lay not all on your officers' backs ;
receive the bills of supplication yourself: I do not see you
do so now-a-days as you were wont to do the last year.

For God's sake look unto it, and see to the ministering
of justice your own self, and let poor suitors have answer.
There is a king in Christendom, and it is the king of
Denmark,* who sits openly in justice thrice in the week,
and has the doors kept open for that purpose. I have
heard it reported of one who has been there, and seen the
proof of it many a time and oft: and the last justice that
ever he saw done there, was of a priest's cause that had

* Christian III.

On Cotetousness.

101

his glebe land taken from him, (and now here in England
some go about to take away all ;) but this priest had his
glebe land taken from him by a great man. Well, first
went out letters for this man to appear at a day : process
went out for him according to the order of the law, and
charged him by virtue of those letters to appear before the
king at such a day. The day came : the king, sat in his
hall ready to minister justice. The priest was there pre
sent. The gentleman, this lord, this great man, was
called, and commanded to make his appearance according
to the writ that had been directed out for him. And the
lord came, and was there, but he appeared not. "Was
he summoned as he should be?" asked the king. " Had
he any warning to be here ?" It was answered, Yea, and
that he was there walking up and down in the hall ; and
that he knew well enough that it was his day, and also
that he had already been called, but he said, he would not
come before the king at that time; alleging, that he needed
not as yet make an answer, because he had received but
one summoning. " No," quoth the king, " is he here pre
sent?" "Yea, forsooth, sir," said the priest. The king
commanded him to be called, and to come before him :
and the end was this, he made this lord, this great man,
restore unto the priest not only the glebe land which he
had taken from the priest, but also the rent and profit
thereof, for so long time as he had withholden it from the
priest, which was eight years or thereabouts, Saith he,
"When you can show better evidence than the priest hath
done, why it ought to be your land, then he shall restore it
to you again, and the profits that he shall receive in the
mean time ; but till that day come, I charge you that you
surfer him peaceably to enjoy that Tvliich is his."

This is a noble king, and this I tell for your exanrple,
that you may do the like Look upon t'.ie matter yourself.
Poor men put up bills every day, and are never the nearer.
Confirm your kingdom in judgment, and begin doing your
own office yourself, even now while you are young; and
sit once or twice in the week in council among your lords ;
it shall cause things to have good success, and that matters
shall not be lingered forth from day to day. It is good for
every man to do his own office, and to see it well executed
and discharged.

Ahaziah, king in Judah, would needs do the office ol
the priest, and would needs offer incense in the sanctuary.

102 Latimer. — Sermon.

which it was the priest's office to do. But he was suddenly
stricken with the leprosy for his labour, and so continued
a leper all the days of his life.

St. John Baptist's disciples would have had their master
take upon him that he was Christ. But what said John ?
"No man may take anything upon himself, except it be
given unto him from above." If the Devonshire men had
well considered this, they had not provoked the plagues
that they have had light upon them. But unpreaching
prelacy hath been the chief cause of all this hurly-burly
and commotions. But if Christ may challenge any kind
of men for taking his office upon them, he may say to
the mass-mongers, Who gave you commission to offer up
Christ ? Who gave you authority to take mine office in
hand ? for it is only Christ's office to do that. It is a great
matter to offer Christ ; if Christ had offered his body at
the last supper, then should we do so too. Who is worthy
to offer up Christ? an abominable presumption! Paul
saith, " He took bread, and after that he had given thanks,
he brake it, and said, ' Take ye, eat ye,' &c., and so said,
4 This is my body.' " He gave thanks? well then; in
thanksgiving there is no oblation ; and when he gave
thanks, it was not his body.

When I was under examination, I was asked many
questions, and it was said to me, what Christ did that
should we do. A bishop gathered that upon these words,
" Do this in remembrance of me :" then said he to me,
How know you that they ate it, before he said, " This is
my body ?" I answered again and said, How know you
that they did not eat it ? &c. So I brought unto him the
place of Paul abovesaid, and that in thanksgiving is none
oblation, and when he gave thanks it was not his body, for
he gave thanks in the beginning of supper, before they
ate a*,iy manner of things at all, as his accustomed manner
was to do. I wonder therefore that they will or dare
by this text take upon them to offer Christ's body : they
should rather say, " Who made me an offerer ?" But
when Christ said, "Who hath made me a judge or a
divider of lands among you ?" Christ refused another
man's office, an office that he was not of his Father
deputed unto. Christ's kingdom was a spiritual kingdom,
and his office was a spiritual office, and he was a spiritual
nidge. And therefore when the woman taken in adultery
was brought before him, he refused not to be the judge.

On Covetousness. 103

but said, " Who accuseth thee?" And she said again,
" No man, Lord." Then said he, " Nor do I condemn
thee. Go thy way, and sin no more." Here he took
upon him his own office, and did his office ; for his office
was to preach, and bid sinners amend their evil living1 ;
and not to be a temporal judge in temporal causes. And
here is another occasion of a suit to your Highness, for
the punishment of lechery, for it floweth in England like a
flood.

But now to make an end in temporal causes. He said,
" Who made me a judge of temporal causes among you,
and of worldly matters ?" Thus came this fellow interrupt
ing Christ's sermon, and received the answer which I
have rehearsed, " Thou man, thou fellow, (quoth he,)
who hath made me a judge among you ?" And he said
unto all the audience, " See and beware of covetousness."
Why so ? " For no man's life standeth in the abundance of
the things which he possesseth." We may have things
necessary, and we may have abundance of things, but the
abundance doth not make us blessed. It is no good argu
ment, " The more riches a man hath, the more happily
and the more blissfully he liveth." For a certain great
man, that had purchased much land, a thousand marks
by year, or I wot not what — he had a great portion. And
so on the way, as he was in his journey towards London,
or from London, he fell sick by the way ; a disease took
him, that he was constrained to lie down. And so being
in his bed, the disease grew more and more upon him, that
he was by his friends that were about him piously advised
to look to himself, and to make him ready for God ; for
there was no other likelihood but that he must die without
remedy. He cried out, " What, shall I die ? wounds,
sides, heart, shall I die, and thus go from my goods ? go,
fetch me some physician that may save my life. Wounds
and sides, shall I thus die T There lay he still in his bed
like a block, with nothing but " wounds and sides, shall I
die ?" Within a very little while he died indeed, and then
lay he like a block indeed. There were black gowns,
torches, tapers, and ringing of bells ; but what is become
of him God knoweth, and not I.

But hereby you may perceive, that it is not the abundance
of riches that makes a man live quietly and blissfully. But
the quiet life is in mediocrity.* They that are in a mean*
* A middle state.

104 Latimer. — Sermon.

do live best. And there is a proverb which I read man*
years ago : " The half is sometimes more than the whole."
The mean* life is the best life, and the most quiet life of
all. If a man should fill himself up to the throat, he
should not find ease in it, but displeasure, and with the
one half he might satisfy his greedy appetite. So great
riches never make a man's life quiet, but rather troublous.
I remember here a saying of Solomon, and his example,
" I gathered silver and gold together, I provided me
singers, and women which could play on instruments,
to make mirth and pastime. I gat me psalteries and
songs of music, &c., and thus my heart rejoiced in all that
I did." But what was the end of all this ? " When I
considered, saith Solomon, all the works that my hands
had wrought, &c., lo all was but vanity and vexation of
mind; and nothing of any value under the sun." There
fore, leave covetousness, for believe me, if I had an enemy,
the first thing that I would wish him should be, that he
might have abundance of riches ; for so I am sure he
should never be in quiet. Think you there are not
many that would be so hutrf ? But in this place of the
gospel, Christ spake and declared the unquietness, and
uncertainty of great riches, by a similitude and parable of
a great rich man, who had much land, that brought forth
all fruits plentifully ; and he being proud of this, and very
unquiet by reason that he had so much, said to himself:
" What shall I do, because I have not room enough
wherein to bestow my fruits, that have grown unto me of
my lands ? I will do thus, saith he, I will pull down my
barns, and build greater barns ; and I will say to my soul.
My soul, thou hast much goods laid up in store for many
years, take thine ease, eat, drink, and be merry. But God
said to him, Thou fool, thou fool, this night will they
take thy soul from thee, and then whose shall those
things be \\hich thou hast provided ? Even so it is with
him, saith Christ, that gathereth riches unto himself, and
is not rich toward God," &c. But yet the covetous man
can never be content. I walked one day with a gentleman
in a park, and the man regarded not my talk, but cast his
head and eye this and that way, so that I perceived he
gave no great ear to me, which when I saw I held my
peace. At last, " Oh, said the gentleman, if this park were
mine, I would never desire more while I lived." I an
• Middle.

On Covetousness. 105

swered and said, " Sir, and what if you had that park too ?
for there was another park even hard by." This gentle
man laughed at the matter. And truly I think he was
diseased with the dropsy, the more he had the more
covetous he was to have still more and more. This was
a farmer that had a farm hard by it, and if he might have
had this park to it, he would never have desired more.
This was a farmer not altogether so covetous a man as there
are many now-a-days, as for one gentleman to rake up all
the farms in the country together into his hands all at
once.

And here one suit more to your Highness : there lacketh
one thing in this realm, that it hath need of; make some
promoters.* There lack promoters, such as were in king
Henry the Seventh's days, your grandfather. There lack
men to promotef the king's officers when they do amiss,
and to promote all offenders. I think there is great need
of such men of godly discretion, wisdom, and conscience,
to promote transgressors, as rent-raisers, oppressors of the
poor, extortioners, bribers, usurers. I hear there are
usurers in England, that will take forty in the hundred ; but
I hear of no promoters to put them up. We read not, that
this covetous farmer, or landed man in the gospel, bought
corn in the markets to lay it up in store, and then sell it
again. But and if it please your Highness, I hear say
that in England we have landlords (nay, step-lords I
might say) that are become graziers, and burgesses are
become regraters, and some farmers will regrate and buy
up all the corn that comes to the markets and lay it up in
store, and sell it again at a higher price, when they see
their time. I heard a merchantman say, that he had tra
vailed all the days of his life in the trade of merchandise ;
and had gotten three or four thousand pounds by buying
and selling ; but in case he might be licensed or suffered
so to do, he would get a thousand pound a year, only by
buying and selling of grain here within this realm. Yea,
and, as I hear say, aldermen now-a-days are become col
liers. They are both woodmongers and makers of coals. J
I would wish he might eat nothing but coals for awhile, till
he had amended it. A poor body cannot buy a sack of
coals, but it must come through their hands. But this

* Officers whose business was to inform against evil-doers.
t Inform against.

t Charcoal ; other coal was then scarcely used.
F 3

106 Latimer. — Sermon.

rich man that the gospel speaks of was a covetous man,
God had given him plenty, but that made him not a good
man : it is another thing that makes a good man ; God
saith, " If thou obey not my voice," &c. And therefore
worldly riches do not declare the favour or disfavour of
God. The scripture saith, " God hath ordained all things
to be good ; and the devil laboureth to turn all things to
mart's evil." God giveth men plenty of riches to exercise
their faith and charity, to confirm them that are good,
to draw them that are naught, and to bring them to repent
ance; and the devil worketh altogether to the contrary.
And it is an old proverb, ' The more wicked the more for
tunate.' But the unquietness of this covetous rich man,
declares the unquietness of the mind, that riches bring
with them. First, they are all in care how to get riches,
and then are they in more care how to keep them still.
Therefore the apostle saith, " They that study to get great
riches, do fall into many divers temptations. But the root
of all evil is covetousness." " What shall I do ?" saith
this rich man. He asked his own brainless head what he
should do ; he did not ask of the scripture ; for if he had
asked of the scripture, it would have told him, it would
have said unto him, " Break thy bread unto the hungry.*
All the affection of men now-a-days is in building gay and
sumptuous houses, it is in setting up and pulling down,
and never have they done building. But the end of all such
great riches and covetousness is this : " This night, thou
fool, thy soul shall be taken from thee." It is to be un
derstood of all that rise up from little to much, as this rich
man that the gospel spake of did. I do not despise riches,
but I wish that men should have riches as Abraham had,
and as Joseph had. For a man to have riches to help his
neighbour, is godly riches. The worldly riches, is to put
all his trust and confidence in his worldly riches, that he
may by t'hem live here gallantly, pleasantly, and volup
tuously. Is this godly riches ? No, no, this is not godly
riches. It is a common saying now-a-days among mawy,
" Oh he is a rich man. He is well worth five hundred
pounds." He is well worth five hundred pounds that hath
given fifty pounds* to the poor, otherwise it is none of his.
Yea, but who shall have this five hundred pounds ? For
whom hast thou gotten this five hundred pounds ? What
saith Solomon ? Ecciesiastes v. " Another evil, and an-
* Some of the editions read five hundred pounds to the poor.

On Covetousness. 101

other very naughty imperfection, is riches hoarded up, and
kept together to the owner's own harm ;" for many times
such riches perish and consume away miserably. Such a
one shall sometime have a son, said he, that shall be a
very beggar, and live in extreme penury. O goodly riches,
that one man shall get it, and another come to devour it !
Therefore, " See and beware of covetousness." Believe
God's words, for they will not deceive you nor lie. " Hea
ven and earth shall perish, but the word of the Lord
abideth, and endureth forever." O, this leavened faith ! this
unseasoned faith ! beware of this unseasoned faith. A
certain man asked me this question, Didst thou ever see
a man live long that had great riches ? Therefore saith the
wise man, " If God send thee riches, use them." If God
send thee abundance, use it according to the rule of God's
word, and study to be rich in our Saviour Jesus Christ ;
to whom, with the Father and the Holy Ghost, be aU
honour, glory, and praise, for ever and ever. Amen-

108 Latimer. — Sermons.

THE FIRST
OF SEVEN SERMONS

ON THE LORD'S PRAYER.

Pleached before the virtuous and honourable lady Katherine, Duchess of
Suffolk,* in the year of our Lord 1552.

MATTHEW vi.
Our Father which art in heaven, &c.

I HAVE entered of late in the way of preaching, and
spoken many things of prayer, and rather of prayer than of
any other thing: for I think there is nothing more neces
sary to be spoken of, or more abused than prayer is by the
craft and subtlety of the devil ; for many things are taken
for prayer when they are nothing less. Therefore at this
same time also 1 have thought it good to treat of prayer,
to the intent that it might be known how precious a thing
right prayer is. I told you,

First, What prayer is.

Secondly, To Whom we ought to pray.

Thirdly, Where and in what place we ought to pray, And,

Fourthly, I told you the diversity of prayer, namely, of
common prayer and the private.

These and such like things I have dilated on, and ex
pounded unto you in the open pulpit.

Now at this present time I intend by the way of a lec
ture, at the request of my most gracious lady, to expound
unto you, her household servants, and others that are
willing to hear, the right understanding and meaning of
this most perfect prayer which our Saviour himself taught
us, at the request of his disciples, which prayer we call the
Paternoster. This prayer of our Lord may be called a

* Katherine, Duchess-Dowager of Suffolk, was the daughter and
sole heiress of Lord Willoughby of Eresby, and widow of Charles
Brandon, Duke of Suffolk, the favourite of Henry VIII. She was
attached to the principles of the Reformation, and afterwards mar
ried Richard Bertie, Esq., ancestor of the Dukes of Ancaster. When
Queen Mary came to the throne they had reason to expect that
Bishop Gardiner would bring them into trouble on account of their
religion, upon which they escaped to the continent with some diffi
culty. The particulars are related by Hollinshed and Fox. During
their exile they were exposed to many dangers, but were preserved,
and returned, to England on the accession of Queen Elizaoeth. The
Duchess died in 1580.

First Sermon on the Lord's Prayer. 109

prayer above all prayers, the principal and most perfect
prayer, which prayer ought to be regarded above all others,
considering that our Saviour himself is the author of it ,
he was the maker of this prayer, being very God and very
man. He taught us this prayer, who is a most perfect
schoolmaster, and commanded us to say it ; which prayer
contains great and wonderful things, if a learned man
had the handling of it. But as for me, such things as I
have conceived by the reading of learned men's books, so
far forth as God will give me his grace and Spirit, I will
show unto you touching the true meaning of it, and what
is to be understood by every word contained in that prayer ;
for there is no word idle or spoken in vain. For it must
needs be perfect, good, and of great importance, being our
Saviour's teaching, who is the wisdom of God itself.
There are many other psalms and prayers in scripture very
good and godly, and it is good to know them. But it is
with this prayer, the Lord's Prayer, I say, like as with the
law of love : all the laws of Moses, as concerning what
is to be done to please God, how to walk before him up
rightly and godly ; all such laws are contained in the law
of love, " Thou shalt love the Lord thy God, with all thy
heart, with all thy soul, and with all thy mind ; and thy
neighbour as thyself:" (Matt, xxii.) even so is it with
this prayer. For as the law of love is the sum and abridge
ment of the other laws, so this prayer is the sum and
abridgement of all other prayers ; all other prayers are con
tained in this prayer ; yea, whatsoever mankind hath need of
as to soul and body, that same is contained in this prayer.
This prayer hath two parts ; it has a preface, which
some call a salutation or a loving entrance ; secondly,
the prayer itself. The entrance is this ; When ye pray,
say, " Our Father, which art in heaven ;" as who should
say, you Christian people, you who bear the name of
Christians, you must pray so.

Before I go any further, I must put you in remembrance
to consider how much we are bound to our Saviour Christ,
that he vouchsafed to teach us to pray, and in this prayer
to signify unto us the good-will which our heavenly Father
beareth towards us. Now to the matter:

" Our Father." These words pertain not to the peti
tions, they are but an entering, a seeking favour at God's
hand ; yet if we well weigh and consider them, they admo
nish us of many things and strengthen our faith wondrously
well. For this word FATHER signifies that we are Christ's

110 Latimer. — Sermon*.

brothers, and that God is our Father. He is the eldest
Son, he is the Son of God by nature, we are his sons by
adoption through his goodness ; therefore he bids us call
him our Father, who is to be had in fresh memory, and
great reputation. For here we are admonished that we are
" reconciled unto God ; we, which before-times were his
enemies, are made now the children of God, and inheritors
of everlasting life." This we are admonished by this word
Father. So that it is a word of much importance and
great reputation : for it confirms our faith, when we call
him Father. Therefore our Saviour, when he teaches us
to call God, Father, teaches us to understand the fatherly
affection which God bears towards us ; which makes us
bold and hearty to call upon him, knowing that he bears
a good-will towards us, and that he will surely hear our
prayers.

When we are in trouble, we doubt as to a stranger whe
ther he will help us or not : but our Saviour commanding
us to call God, Father, teaches us to be assured of the love
and good-will of God toward us. So by this word " Fa
ther," we learn to stablish and to comfort our faith, know
ing most assuredly that he will be good unto us. For
Christ was a perfect schoolmaster, he lacked no wisdom ;
he knew his Father's will and pleasure ; he teaches us,
yea and most certainly assures us, that God will be no
cruel judge, but a loving Father. Here we see what ad
vantages we have in this word, " Father." Seeing now
that we find such advantages by this one Avord, we ought
to consider the whole prayer with great diligence and
earnest mind. For there is no word or letter contained in
this prayer, but it is of great importance, and therefore it
is necessary for us to know and understand it thoroughly ;
and then to speak it considerately with great devotion ;
else it is to no purpose to speak the words without under
standing, it is but lip labour and vain babbling, and un
worthy to be called prayer ; as it was in times past used in
England.*

Therefore when you say this prayer, well consider what
you say ; for it is better once said deliberately, with un
derstanding, than a thousand times without understanding;
which is in very deed but vain babbling; and so more a
displeasure than pleasure unto God. For the matter lies
not in much saying but in well saying. So, if it is said to

* In Latin ; roost people that used it being totally ignorant of the
meaning of the words.

First Sermon on the. Lord's Prayer. Ill

the honour of God, then it has its effect, and we shall have
our petitions ; for God is true in his promises : and our
Saviour, knowing him to be well affected towards us, com
mands us therefore to call him Father.

Here you must understand that as our Saviour was most
earnest and fervent in teaching us how to pray and call
upon God for aid and help, and for things necessary both
to our souls and bodies ; so the devil, that old serpent,
with no less diligence endeavours to hinder and stop our
prayers, that we shall not call upon God. And amongst
other hindrances, he has one especially wherewith he
thinks to keep us from prayer, which is the remembrance
of our sins. When he perceives us to be disposed to pray,
he comes with his crafty and subtle conveyances, saying,
What, wilt thou pray unto God for aid and help ? Knowest
thou not that thou art a wicked sinner, and a transgressor
of the law of God ? Look rather to be damned, and judged
for thy ill doings, than to receive any benefit at his hands.
Wilt thou call him Father, who is so holy a God, and thou
art so wicked and miserable a sinner ?

This the devil will say, and trduble our minds, to stop
and hinder us from our prayer ; and so to give us occasion
not to pray unto God. In this temptation we must seek
for some remedy and comfort ; for the devil puts us in re
membrance of our sins to keep us from prayer and invo
cation of God. The remedy for this temptation is to call
our Saviour to remembrance, who has taught us to say
this prayer : he knew his Father's pleasure, he knew what
he did. When he commanded us to call God our Father,
he knew we should find fatherly affections in God towards
us. Call this, I say, to remembrance, and again remember
that our Saviour hath cleansed, through his passion, all
our sins, and taken away all our wickedness ; so that as
many as believe in him shall be the children of God. In
such wise let us strive and fight against the temptations of
the devil, who would not have us call upon God, because
we are sinners. Catch thou hold of our Saviour, believe
him, be assured in thy heart, that he with his suffering
took away all thy sins. Consider again, that our Saviour
calls us to prayer, and commands us to pray. Our sins
hinder us, and withdraw us from prayer ; but our Saviour
makes them nothing : when we believe in him, it is like as
if we had no sins. For he changes with us, he takes our
sins and wickedness from us, and gives unto us his holiness,

113 Latimer. — Sermons.

righteousness, justice, fulfilling of the law ; and so, conse
quently, everlasting life : so that we are like as if we had
done no sin at all ; for his righteousness stands us in as
good stead as though we of ourselves had fulfilled the la\r
to the uttermost.

Therefore our sins cannot hinder us, nor withdraw us
from prayer : for they are gone, they are no sins, they can
not he hurtful unto us. Christ dying for us, as all the
the scripture, both of the new and old testament, witness
ed ; " He hath taken away our sorrows." Like as when
I owe unto a man a hundred pounds ; the day is expired,
he will have his money; I have it not, and for lack of it I
am laid in prison. In such distress comes a good friend,
and saith, Sir, be of good cheer, I will pay thy debts; and
forthwith payeth the whole sum, and setteth me at liberty.
Such a friend is our Saviour ; he has paid our debts, and
set us at liberty; else we should have been damned world
without end, in everlasting prison and darkness. There
fore, though our sins condemn us, yet when we allege
Christ and believe in him, our sins shall not hurt us. For
St. John saith, " We have an Advocate with God the
Father, Jesus Christ the righteous." Mark, that he saith
an Advocate, not advocates : he speaketh in the singular,
not in the plural.

We have one Advocate, not many; neither saints, nor
any body else, but only Him, and no other, neither by the
way of mediation, nor by the way of redemption. He only
is sufficient, for he only is all the doer, let him have all
the praise. Let us not withdraw from him his majesty,
and give it to creatures, for he alone satisfies for the sins
of the whole world. So that all who believe in Christ are
clean from all the filthiness of their sins. For St. John
Baptist saith, " Behold the Lamb of God which taketh
away the sins of the world." (John i.) Does the devil call
thee from prayer? Christ calls thee unto it again : for so
it is written, " To this end the Son of God appeared, to
destroy the works of the devil." (1 John iii.)

But mark here: scripture speaks not of impenitent sin
ners ; Christ suffered not for them ; his death remedies not
their sins. For they are the bondmen of the devil, and his
slaves ; and therefore Christ's benefits pertain not unto
them. It is a wonderful saying that St. John has : " Be
hold the Lamb of God, that taketh away the sins of the
world.* The devil saith unto me, Thou art a sinner. — Yea,

First Sermon on the Lord's Prayer. 1 13

saith St. John, but the Lamb of God hath taken away thy
sins. Also, " We, therefore, having a great High Priest,
which passed through the heavens, even Jesus the Son of
God, let us with boldness go unto the seat of his grace, that
we may obtain mercy." (Heb.iv.) O. it is a comfortable thing
that we have an access unto God ! Isaiah saith, " The
pain of our punishment was laid upon him, and with his
stripes are we healed, (chap, liii.) Further, in the New
Testament we read, " Unto the same bear all the prophets
witness, that, they all do receive forgiveness of sins by his
name, which believe on him," (Acts x.)

Now you see how you are remedied from your sins, you
hear how you shall withstand the devil, when he will with
draw you from prayer. Let us, therefore, not give over
prayer, but stick unto it ; let us rather believe Christ our
Saviour than the devil, who was a liar from the beginning.
You know now how you may prevent him, how you may
put him off, and avoid his temptations

There is one other addition before we come to the peti
tions, which much confirms our faith, and increases the
same ; " Which art in hea-^n." These words show a
difference between our heavenly Father and our temporal
fathers. There are some temporal fathers who would fain
help their children, but they are not able to help them.
Again, there are some fathers who are rich, and might help
their children, but they are so unnatural they will not help
them. But our heavenly Father, in that we call him
Father, we learn that he will help — that he bears a fatherly
love towards us.

" In heaven :" Here we learn that he is able to help us,
to give us all good things necessary to soul and body ; and
is mighty to defend us from all ill and peril. So it appears
that he is a Father who will help, and that he, being celes
tial, is able to help us. Therefore we may have a bold
ness and confidence that he may help us ; and that he will
help us, where and whensoever we call. He saith, " I
fill heaven and earth." And again, " Heaven is my seat,
and the earth is my footstool." (Isa. Ixvi.) Where we see
that he is a mighty God ; that he is in heaven and earth,
with his power and might. In heaven he is apparent,
where face to face he shows himself unto his angels and
saints. In earth he is not so apparent, but darkly, and
obscurely, he exhibits himself unto us ; for our corrupt and
feeble flesh could not bear his Majesty. Yet he fills the

114 Latimer. — Sermons.

earth ; that is to say, he rules and governs the same, or
dering all things according unto his wil' and pleasure.
Therefore we must learn to persuade ourselves, and
undoubtedly believe, that he is able to help : and that he
bears a good and fatherly will towards us ; that he will
not forget us. Therefore the king and prophet David
saith, " The Lord hath seen down from heaven." (Psal.
liii.) As far as the earth is from the heaven, yet God
looketh down, he seeth all things, he is in every place.
He saith, The Lord hath looked down, not the saints. No,
he saith not so : for the saints have not so sharp eyes to
see down from heaven : they are purblind and sandblind,
they cannot see so far, and have not so long ears to hear.
And therefore our petition and prayer should be unto Him,
who will hear and can hear. For it is the Lord that
looketh down. He is here on earth, as I told you, very
darkly ; but he is in heaven most manifestly ; where he
shows himself unto his angels and saints face to face.
We read in scripture that Abel's blood cries unto God :
(Gen. iv.) where it appears that he can hear, yea, not only
hear, but also see and feel; for he seeth over all things, so
that the least thought of our hearts is not hid from him.

Therefore ponder and consider these words well, for
they fortify our faith. We call him " Father,'' to put our
selves in remembrance of his good-will towards us.
" Heavenly" we call him, signifying his might and power,
that he can help and do all things according to his will
and pleasure. So it appears most manifestly that there
lacketh neither good-will nor power in him.

There was once a prophet, who when he was ill entreated
by King Joash, said, " The Lord look upon it, and requite
it." (2 Chron. xxiv.) There are many men in England,
and elsewhere, who care not for God, yea they are wholly
without God ; who say in their hearts, " Tush, the clouds
cover him that he may not see, and he dvvelleth above in
heaven." (Job xxii.) But as I told you before, Abel's
blood may certify his present knowledge. Let us there
fore take heed that we do nothing that might displease his
Majesty, neither openly nor secretly : for he is every where,
and nothing can be hid from him. " He seeth, and will
punish it."

Further, this word "Father," is not only apt and conve
nient for us to strengthen our faith withal, as I told you,
but also it moves God the sooner to hear us when we call

First Sermon on the Lord s Prayer. 115

him by that name, Father. For he, perceiving our
confidence in him, cannot but show himself like a
Father. So that this word Father, is most fit to move
God to pity and to grant our requests. Certain it is, and
proved by Holy Scripture, that God hath a fatherly and
loving affection towards us, far passing the love of earthly
parents to their children. Yea, as far as heaven and earth
are asunder, so far his love towards mankind exceeds the
love of earthly parents to their children ; which love is set
out by the mouth of his holy prophet Isaiah, where he
saith, " Can a wife forget the child of her womb, and the
son whom she has borne? And though she do forget
him, yet will not I forget thee." (chap, xlix.) Here are
shown the affections and unspeakable love, which God
beareth towards us. He saith, " May a woman?" He
speaks of the woman, meaning the man too ; but because
women most commonly are more affectionate towards
their children than men, therefore he names the woman.
And it is a very unnatural woman that hates or neglects
her child. But what crafts and conveyances the devil
uses, that he can bring his matters so to pass, that some
women set aside not only all motherly affections, but also
all natural humanity, insomuch that they kill their own
children, their own blood and flesh !

Truth it is, there are some women very unnatural and
unkind, who shall receive their punishment of God for it;
but for all that, we ought to beware and not to believe
every tale told unto us, and so judge rashly. I know what
I mean. There have been lately such tales spread abroad
and most untruly ; such false tale-tellers shall have a
grievous punishment of the Lord, when he shall come to
reward every one according unto his deserts.

Here I have occasion to tell you a story which happened
at Cambridge. Master Bilney, or rather Saint Bilney.,
who suffered death for God's word sake, the same Bilney
was the instrument whereby God called me to knowledge ;
for I may thank him, next to God, for that knowledge
which 1 have in the word of God. For I was as obstinate
a papist as any in England, insomuch that when I should
be made bachelor of divinity, my whole oration went
against Philip Melancthon, and against his opinions.
Bilney heard me at that time, and perceived that I was
zealous without knowledge : and he came to me after
wards in my study, and desired me for God's sake to hear

116 Latimer. — Sermons.

his confession. I did so ; and to say the truth, by his
confession I learned more than before in many years. So
from that time forward I began to smell the word of God,
and forsook the school-doctors and such fooleries.

Now after I had been acquainted with him, I went with
him to visit the prisoners in the tower at Cambridge, for
he was ever visiting prisoners and sick folk. So we went
together, and exhorted them as well as we were able to
do ; moving them to patience, and to acknowledge their
faults. Among other prisoners, there was a woman who
was accused that she had killed her own child, which act she
plainly and steadfastly denied, and could not be brought
to confess the act; which denying gave us occasion to
search for the matter, and so we did. And at the length
we found that her husband loved her not, and therefore he
sought means to put her out of the way. The matter was
thus : a child of hers had been sick by the space of a year,
and so decayed as it were in a consumption. At the
length it died in harvest time. She went to her neigh
bours and other friends to desire their help, to prepare the
child to the burial ; but there was nobody at home, every
man was in the field. The woman, in heaviness and
trouble of spirit, went, and being herself alone, prepared
the child to the burial. Her husband coming home, not
having great love towards her, accused her of murder, and
so she was taken and brought to Cambridge. But as far
forth as I could learn, through earnest inquisition, I
thought in my conscience the woman was not guilty, all
the circumstances well considered.

Immediately after this, I was called to preach before
the king,* which was my first sermon that I made before
his majesty, and it was done at Windsor ; where his ma
jesty after the sermon was done, talked with me most
familiarly in a gallery. Now when I saw my time, I
kneeled down before his majesty, opening the whole
matter, and afterwards most humbly desired his majesty to
pardon that woman. For I thought in my conscience
she was not guilty ; else I would not for all the world sue
for a murderer. The king most graciously heard my
humble request, insomuch that I had a pardon ready for
her at my return homeward. In the mean season, that
woman was delivered of a child in the tower at Cam
bridge, whose godfather I was, and Mistress Cheke was
* Henry VIII.

First Sermon on the Lord's Prayer. 117

godmother. But all that time I hid my pardon, and told
her nothing of it, only exhorting her to confess the truth.
.... At length I showed her the king's pardon, and let
her go.

This tale I told you by this occasion, that though some
women are very unnatural, and forget their children, yet
when we hear any body so report, we should not be too
hasty in believing the tale, but rather suspend our judg
ment till we know the truth.

And again, we shall mark hereby the great love and
loving kindness of God our loving Father, who shows
himself so loving unto us, that notwithstanding women
forget sometimes their own children, yet he will not for
get us ; he will hear us when we call upon him ; as he
saith by the evangelist Matthew, " Ask, and it shall
be given unto you ; seek, and ye shall find ; knock, and it
shall be opened unto you," &c. (chap, vii.) Then he
brings in a pretty similitude, saying, " Is there any man
amongst you, which if his son ask bread, will offer him a
stone ? If ye then, being evil, can give your children
good gifts," &c. In these words where he saith, " which
are evil," he gives us our own proper name, he paints us
out, he pinches us, he cuts off our combs, he plucks
down our stomachs. And here we learn to acknowledge
ourselves to be wicked, and to know him to be the well-
spring and fountain of all goodness, and that all good
things come of him. Therefore let every man think
lowly of himself, humble himself and call upon God, who
is ready to give us, not only bread and drink, or other ne
cessaries, but the Holy Ghost. To whom will he give the
Holy Ghost? To lords and ladies, to gentlemen or gen
tlewomen ? No, not so : he is not ruled by affections ;
he hath not respect unto personages: " Unto those which
call upon him," saith he, being rich or poor, lords or
knights, beggars or rich ; he is ready to give unto them
when they come to him. And this is a great comfort unto
those who are poor and miserable in this world ; for they
may be assured of the help of God, yea, and as boldly go
unto him, and desire his help, as the greatest king on earth.
But we must ask, we must inquire for it ; he would have
us to be importunate, to be earnest and diligent in desir
ing, then we shall receive, when we. come with a good faith
and confidence. To whom shall we call ? Not unto the
saints. Those that call upon him shall be heard, saitb

118 Latimer. — Sermom.

,ie. Therefore we ought to come to him only, and not
unto the saints.

But one word is left, which we must needs consider ;
•'* Our," he saith not my but Our ; wherefore saith he
" Our?" This word " Our," teaches us to consider that
the Father of heaven is a common Father, as well my
neighbour's Father as mine ; as well the poor man's
Father as the rich. So that he is not a peculiar Father,
but a Father to the whole church and congregation, to all
the faithful, though they are ever so poor, so vile, so foul
and despised ; yet he is their Father as well as mine : and
therefore I should not despise them, but consider that God
is their Father as well as mine.

Here may we perceive what communion is between us ;
so that when I pray, I pray not for myself alone, but for
all the rest. Again, when they pray, they pray not for
themselves only, but for me : for Christ has so framed
this prayer, that I must needs include my neighbour in it.
Therefore, all those who pray this prayer, pray as well for
me as for themselves ; which is a great comfort to every
faithful heart, when he considers that all the church pray
for him. For amongst such a great number there are some
who are good, and whose prayer God will hear. As it
appears by Abraham's prayer, which prayer was so effec
tual, that God would have pardoned Sodom and Gomor
rah, if he had found but ten good persons therein. (Gen.
xviii.) Likewise St. Paul in shipwreck preserved his com
pany by his prayer. (Actsxxvii.) So that it is a great
comfort unto us to know that all good and faithful persons
pray for us.

There are some learned men who gather out of scrip
ture that the prayer of St. Stephen was the occasion of the
conversion of St. Paul. (Acts vii.) St. Chrysostom saith,
that the prayer which I make for myself is the best, and is
of more efficacy than that which is made in common.*
Which saying I like not very well. For our Saviour was
"better learned than St. Chrysostom. He taught us to
pray in common for all ; therefore we ought to follow him,
and be glad to pray one for another : for we have a
common saying amongst us, Whosoever loveth me, loveth
my hound. So, whosoever loveth God, will love his neigh
bour, which is made after the image of God.

And here is to be noted, that prayer has one property
* With others.

First Sermon on the Lords Prayer. 119

before all other good works : for with my alms I help but
one or two at once, but with my faithful prayer I help all.
I desire God to comfort all men living, but specially
" those which are of the household of faith." Yet we ought
to pray with all our hearts for others, who believe not,
that God will turn their hearts and renew them with his
Spirit ; yea, our prayer reaches so far, that our very chief
enemy ought not to be omitted.

Here you see what an excellent thing prayer is : when
it proceeds from a faithful heart, it far passes all the good
works that men can do.

Now to make an end, we are admonished here of cha
rity, and taught, that God is riot only a private Father,
but a common Father unto the whole world, unto all the
faithful : be they ever so poor and miserable in this world,
yet he is their Father. Where we may learn humility and
lowliness, specially great and rich men shall learn here
not to be lofty or to despise the poor. For when ye despise
the poor miserable man, whom despise ye ? Ye despise
him who calleth God his Father as well as you ; and
peradventure is more acceptable, and more regarded in his
sight than you are. Those proud persons may learn here
to leave their stubbornness and loftiness. But there are
a great many who little regard this ; they think them
selves better than other men are, and so despise and con
temn the poor ; insomuch that they will not hear poor
men's causes, nor defend them from wrong and the oppres
sion of the rich and mighty. Such proud men despise the
Lord's Prayer; they should be as careful for their brethren
as for themselves. And such humility, such love and care
fulness towards our neighbours, we learn by this word
" Our.'' Therefore, I desire you on God's behalf, let us
cast away all disdainfulness, all proudness, yea, and all
bibble-babble.* Let us pray this prayer with understand
ing and great deliberation, not following the trade of
monkery, which was wholly without devotion and under
standing. There are but few who can say from the bot
tom of their hearts, " Our Father." Neither the Turks,
nor the Jews, nor yet impenitent sinners, can call God
their Father. Therefore it is but vain babbling whatso
ever they pray : God hears them not, he will not receive
their prayers. The promise of hearing is made unto
'-hem only who are faithful and believe in God, who
* Chattering, idle talking.

120 Latimer. — Sermon*.

endeavour themselves to live according1 to his
commandments. For scripture saith, " The eyes of the
Lord are over the righteous, and his ears open unto their
prayers.'* (Ps. xxxiii.)

But who are those righteous ? Every penitent sinner
who is sorry from the bottom of his heart for his wicked
ness, and believes that God will forgive him his sins, for
his Son our Saviour Jesus Christ's sake. This is called
in scripture "a just njan," that endeavours to leave all
wickedness. In such sort Peter and Paul were just, be
cause they repented, and believed in Christ, and so en
deavoured to live according to God's laws. Therefore,
as they were made just before God, so may we too ; for
we have the self-same promise. Let us therefore follow
their example, let us forsake all sins and wickedness, then
God will hear our prayers. For scripture saith, " The
Lord fulfilleth the desire of them that fear him : he also
will hear their cry, and help them." (Ps. cxlv.) In another
place he saith, " If ye abide in me, and my words abide
in you, ask what ye will, and it shall be done for you." So
we see, that the promises pertain only to the faithful, to
those who endeavour to live according to God's will and
pleasure ; who can be content to leave their wickedness,
and follow godliness : those God will hear at all times,
whensoever they shall call upon him.

Remember now what I have said ; remember what is
meant by this word " Our ;" namely, that it admonishes
us of love and charity, it teaches us to beware of stubborn
ness and proudness ; considering that God loves the beg
gar as well as the rich man, for he regards no persons.
Again, what is to be understood by this word " Father ;"
namely, that he bears a good will towards us, that he is
ready and willing to help us. " Heavenly" — that ad
monishes us of his potency and ability, and that he is
ruler over all things. This, I say ; remember, and fol
low it ; then we shall receive all things necessary for this
lite, and finally, everlasting joy and felicity. Amen. Let
us pray, '« Our Father,* &c,

mi

SECOND SERMON

UPON

THE LORD'S PRAYER.

MATTHEW vi.
Hallowed be thy name.

THESE few words contain the first petition of the Lord's
prayer : the other words which go before this, are an in
troduction unto these petitions ; and they are like a preface,
or learned entrance to the matter, that the petitions might
be the sooner and with more favour heard. For our Sa
viour, being a perfect instructor, teaches us, as a learned
and an expert orator, how we should begin our prayer that
we might be speedily heard, and how to get favour at
God's hand.

I have a manner of teaching which is very tedious to
those who are learned. I am wont to repeat those things
which I have said before, which repetitions are not pleasant
to the learned ; but it is no matter, I care not for them ;
I seek more the profit of those who are ignorant, than to
please learned men. Therefore I oftentimes repeat such
things as are needful for them to know ; for I would speak
so that they might be edified withal.

I spake some things this day in commendation of this
prayer : and first I told you, that it was our Saviour's own
making, who is a perfect instructor, put in authority by
God the heavenly Father himself, who said, " This is my
well-beloved Son, in whom I have pleasure, hear him."
(Matt, xvii.)

This prayer is a perfect prayer, an abridgement and com
pendious sum of all other prayers. There is nothing that
we have need of, either to our souls or bodies, but it is
contained in some of these petitions; nothing that God
promises in his word to give us, but it is expressed in one
of these seven petitions.
LATIMER. «

122 Latimer.— -Sermons.

I showed you this day why we call God, Father ; namely,
because he bears a loving and fatherly heart toward us. It
s a sweet word, " Father;" and a word that pleases God
much when it is spoken with a faithful heart, which God
requires above all things. This word Father moves God's
affection in a manner towards us, so that he, hearing- the
word Father, cannot choose but show himself a Father
indeed. So that it is a word profitable to us in God's
behalf, and again for our ownselves. For it moves God
to pity, and also helps our faith : so that we doubt not,
but that we shall find him a Father, who will grant our
requests and petitions made unto him in tiie name ot
Christ. Now what crafts and conveyances the devil uses
to withdraw and hinder us from prayer, I told you to day
aforenoon. If you exercise prayers, you shall find the
temptations of the devil, for he sleeps not : he ever tries
to withdraw us from prayer. But I told you what remedy
you should use against him ; how you should strive against
him ; namely, with faith, believing that our Saviour has
taken away our sins, so that they cannot hurt us. For they
are no sins in the sight of God ; for he hath taken away
both the guiltiness of sins, and the pains and punishments
which follow sins. Christ hath deserved that those who be
lieve in him shall be quit from all their sins. These benefits
of Christ are set out in scripture in many places; and these
are the weapons wherewith we must fight against the devil
and his illusions ; not with holy water ; for I tell you, the
devil is not afraid of holy water. It is Christ who has
gotten the victory over him ; it is he that vanquishes the
serpent's head, and not holy water.

Further — in that we call him " Father," his will and
fatherly affections are expressed ; that we call him " nea-
venly Father," his might and power, and his omnipotence
are expounded unto us. So that you perceive he is both
loving and kind towards us; he bears a good will, and
also is able to help, able to defend us from all our enemies,
spiritual and temporal. Therefore, let us put our trust and
confidence in him ; let us not despair of his help, seeing
he is so loving, kind, and gentle, towards us, and then so
mighty, that he has all things in his hands. This affec
tion and love towards us, passeth all motherly affec
tions. And of this I spake before, to-day

Further, you have heard how the good-will of God to
wards us is set out by this word "Father," and his power

econd Sermon on the. Lord's Prayer. 1%3

and omnipotency by this word " heavenly ;* but. I would
have you to consider well this word " our ;'' for it is a
great help unto us, and strengthens much our faith, so
that we may be assured that every good man in the whole
world will pray for us and with us, whilst we have one
Father and one manner of prayer. And this word " our,"
puts us in remembrance that we are brethren in Christ :
where we are admonished to despise no man, be he ever
so miserable or poor ; for we all have one Father, who
hath made us all of one metal of earth. So that the highest
prince in the world is made of earth as well as the poorest
subject ; and so shall turn into the same again, as well as
the poorest shepherd. Let those proud persons mark this
well, who are ever ready to despise every man. Such proud
persons never say the Lord's prayer with a good mind; yea,
God is not their Father: for he abhorreth all proudness.
Therefore such stubborn fellows, when they will pray, they
should not say, " Our Father which art in -heaven ;" but
ralher, Our father which art in hell. God is their father,
as concerning their substance, for he gives them souls
and bodies ; but they make themselves members of the
devil, contrary unto God's will and pleasure.

Therefore set aside all arrogancy and proudness, like
wise all superstitious and hypocritical babbling, speaking
many words to little purpose. As I heard say of some law
yers, who babble and prate, and pretend a great diligence
and earnest desire to defend the poor man's cause ; but
in their hearts they are false, they seek money and nothing
else; so that their hearts and mouths disagree. Let us, I
say, not follow such lawyers, let us not make a show of
holiness with much babbling, for God hath no pleasure
in it; therefore away with it: yea, not alone with this,
but with all that may hinder us in our prayer ; set it aside,
and come reverently to talk with God ; like as when you
go to the communion, you must be prepared for it, you
must be in charity with your neighbour; so likewise,
when you talk with God, and pray to him, you must be
prepared.

Here you may perceive, that those persons who will not
be corrected for their faults, who cannot bear godly admoni
tions, and never talk with God to his pleasure ; they are not
ruled by God's Spirit, and so not meet for him. All rebel
lious persons, all blood-thirsty persons, all covetous per
sons, all lecherous persons, all liars, drunkards, and such

I 9-1 Latimer. — Sermons.

like, are not in the case to talk with God. God will not
hear them, he cannot abide them, they stink before hi?
face, as long as they come before him with such abomi'
nable sins, not intending to leave them. Remember now
what a doctrine is contained in this preface, weigh it ; for
;t is better to say it sententiously one time, than to run it
over a hundred times with humbling and mumbling.

Now when we have begun as we ought to do, what
shall we desire ? " Hallowed be thy name." Thy name
" Father,'' be hallowed, sanctified, be magnified. What
is this? What meant our Saviour when he commands us
that we desire that God's name be hallowed ? There are a
great number of people who speak these words with their
mouths, but not with their hearts, contrary to the saying,
' Whatever we ask for let us ask in earnest, as really de
siring to have it.' But they say it without knowledge,
therefore they say it not as they ought to do. " Thy
name :'' we require not that his name may be hallowed
in him ; for this is already done without our prayer : but
we desire that he will give us grace, and assist us, that we
in all our doings throughout our life may sanctify his name

And here we are admonished again of love and charity ;
for when we say, " Hallowed be thy name," we ask in all
men's names ; where we may perceive what communion
and fellowship there is between the faithful flock of God ;
for every faithful man and woman requires that the whole
church may hallow and sanctify God's word.

What is it to be hallowed ? We desire that the name
of God may be revealed, opened, manifested, and credited
throughout all the world. What is God's name? All
that is spoken of him in holy scripture, that is his name.
He is called, Gracious, Merciful, Righteous, a Punisher of
wickedness, True, Almighty, Long-suffering, Patient, Har
dy,* a Consuming Fire, the King over the whole earth, a
Judge, a Saviour. These and such like are the names of
God.f Now when I make my petition unto him, saying,
" Hallowed be thy name ;* J desire that his name may be
revealed, that we may know what scripture says of him,
and believe it, and live after it. I do not desire that
his name be hallowed of himself, for it needs not ; he is

* Strong.

t Whttt the name of God is, see Exod. xxxiv. Zech. ix. Rom. x
Jer. x. Joshua iv. Deut. iv. Psul. xlix. Nehem. ix. Exod. xx.
Jer. 1. Gen. xviii. Exod. xv. Psal. xviii. Psal. vii. Psal. xlvi. Isa. xii

Second Sermon on t/le Lortfs Prayer. 12 J

holy already. But I desire that, he will give us his Spirit,
that we may express him in all our doings, and conversa
tions ; so that it may appear by our deeds that God i*
even such a one indeed as scripture reports him. We are
tried many times whether his name be hallowed amongst
us or not ; he sends us trouble and adversities to prove us,
whether we will hallow his name or not; but he finds us
quite contrary. For some of us, when we are in trouble,
run hither and thither to sorcerers and wizards to get
remedy ; some again swear and curse ; but such fel
lows hallow not the name of God ; God is " a sharp
punisher,'1 he will punish sin, and those who blaspheme
his holy name.

I heard of late that there are some wicked persons,
despisers of God and his benefits, who say, "It is no matter
whatsoever we do ; we are baptized ; we cannot be
damned ; for all those that are baptized, and called chris-
tians, shall be saved !" This is a false and wicked opinion ;
and I assure you that such as bear the name of Christians,
and are baptized, but follow not God's commandments;
that such fellows, I say, are worse than the Turks and
heathen: for the Turks and heathen have made no promise
unto Christ to serve him. These fellows have made pro
mise in baptism to keep Christ's rule, which thing they do
not ; and therefore they are worse than the Turks. For
they break their promise made before God, and the whole
congregation. And therefore such Christians are most
wicked, perjured persons ; and not only are perjured, but
they go about to make God a liar, so much as lieth IB
them.

There are some, again, who when they are in trouble
call upon God ; but he comes not by and by,* intending
to prove their patience ; they perceiving he comes not
at the first call, give over by and by — they will no more
call upon him. Do they believe now, think ye? Do they
sanctify God's holy name? God promises in his holy
word, " Every one that calleth or that desireth help of me
shall have it." (Matt, vii.) Again, " Call upon me in the
day of trouble, and I will hear thee ; and thou shall praise
me." Ps. 1. Likewise St. Paul saith, " God is faithful,
who will not suffer you to be tempted above that ye be
able." (1 Cor. x.) Now when we give over prayer being
in trouble, do we sanctify the name of God ? No, no ; we
* Directly.

\2C Latimer. — H

slander and blaspheme his holy name; we make him a
liar, as much as lieth in us. For he saith, "I will dclivei
thee, I will help thee." We will call no more ; for we say
he will not help. So we make him and his word a liar.
Therefore God saith to Moses and Aaron, " Because ye
believed me not, to sanctify me in the sight of the children
of Israel, therefore \ou shall not bring this congregation
into the land which I have given them." (Num. xx.)
Where it appears what it is to hallow God's name, that is,
to believe his words, to show ours.elves that he is true
in his doings and sayings. He saith further, " Fear them
not, neither be afraid of them, but sanctify the Lord of
Hosts." (Isaiah viii.)

Here you see what it is to sanctify his name ; that is, to
believe that al things are true which are spoken of him ;
that is, to believe that our enemies are not able to go
further than it pleases God. And so did the apostles when
they suffered for God's sake, they believed that God would
do with them according to his word and promise. And
so they sanctified God ; that is, they declared with their
acts and deeds, that God is a true and faithful God. This
did the martyrs of God; this did the three young men
who would not worship the idol set up by the king, and
therefore were cast into the burning oven, to which pain
they were willing to go. "We know, said they, that
God is able to help and defend us, when it pleases him."
(Dan. iii.)

So must we likewise offer ourselves unto the cross, con
tent to suffer whatsoever he shall lay upon us. We may
call upon him, and desire his help ; but we may not
appoint unto him wise* and way, how he shall help, and
by what means ; neither may we appoint him any time,
but only sanctify his name, that is, call upon him for
deliveranc.e, not doubting but when it is to his honour and
our profit to be delivered, he will help. But if he help
not, let us suffer death, happy are we ; for then we are
delivered from all trouble. And so these three young men
sanctified the name of God ; they believed that God was
a helper: and so, according to their belief he helped
them ; marvellously showing his power, and defending
them from the pow er of the fire.

Happy are those that suffer for God's sake. The prophet
sait'i, " Commit thy way unto the Lord, and he shall bring
* The method.

Second Sermon on the Lord's Prayer. 127

it to p iss ;" (Ps. xxxvii.) that is to say, When thou ari in
trouble, call upon the Lord, believe in him; and if it be
good lor thee, he will deliver thee ; so to sanctify God's
name, is to believe in him. We ought to be at his plea
sure ; whensoever and whatsoever he will do with us WP
ought to be content withal. If we were earnest and
zealous as we should be, O how hot we should be in pro
moting- God's honour, and sanctifying his name ! We nei
ther should nor could suffer that any body should go about
to dishonour the holy name of God. But we are very
cold, we care not for his honour; — we ought to be patient
in our own quarrel : when any body does us wrong, we
ought to bear and forbear it ; but in God's behalf we
ought to be hot and earnest to defend his honour, as much
as we are able to do. But it is quite contrary with us ; for
in our own quarrel we are as hot as coals ; but in God's
cause, for his honour, we care not ; we regard it as no
thing, whereas it ought most, above all, to be regarded •
for God is just, righteous, faithful, and kind ; and there
fore we ought to take his part. But nothing makes more
for the sanctifying of God's holy name, than to be thankful
for such gifts as we receive at his hands.

And this hallowing standeth in all things that may make
for the furtherance of God's honour. To hear God's
word, and highly to esteem the same, is a hallowing of
God's name. How do those hallow the name of God.
who refuse to hear the word of God, or for lack of preachers
cannot hear it ? And how can they believe, when they
hear it not? Therefore they that do somewhat for the
furth_rance of learning, for maintaining of schools a«d
scholars, they sanctify God's holy name. As for those
preachers who have been in my time, they go away. How
shall now this office of preaching, the office of salvation,
how shall it be maintained, except there is some pro
vision made for the same ? Here I could say much against
those who hinder that office, who withdraw the goods
wherewith schools should be maintained, and take it to
themselves ; but my audience is not thereafter.* This
office of preaching is the office of salvation ; for St. Paul
saith, " It hath pleased God to save the believers by the
foolishness of preaching." (1 Cor. i.) How can they then
believe, but by and through the office of preaching ?
* <>f that sort of persons.

1 2 8 Latimer. — Sermons.

Preachers are Christ's vicars: "They are Christ's ambas
sadors. St. Paul saith, " The gospel is the power of God
unto salvation, for every believer ;" it is the mighty instru
ment of God.

When we say, " Hallowed be thy name," we desire
God that he, through his goodness, will remove and put
away all things that may hinder and stop the honour of his
name. But I fear there are many who would not that it
should be so. We desire that God will remove all infidelity
and witchcrafts. . . . and that nothing be left but his holy
word, wherewith we may daily praise the name of God.
For I fear there are a great many in England who do what
is to the dishonour of God and their own damnation. We
require here further, that all heresy, all popery may be
abolished and extinguished. Further we require here,
that all wicked living may be amended and reformed.
Next we require, that all magistrates may do their duties.
Finally, we require, that every man in his vocation may
do the work whereunto God hath called him.

There are many vocations : the magistrates' vocation is
to see that the commonwealth is well ordered, to see that
schools are maintained, to see that the universities are well
furnished, to see that justice is executed, that the wicked
are punished, and the good rewarded. In short, to keep
every one in good order: this is their duty.

Further, we pray that the priests, the spirituality, or the
churchmen, as they call them, do their duties, to preach
God's word, to live godly, and give a good example by
their conversation ; else they do against the honour of
God, and their own honesty. Likewise, we pray that
servants may do their duties ; for to be a servant is an
honest state, and much commended in scripture ; and
scripture speaks much to the comfort of them. And
truly, those who live in the fear of God, considering that
they serve not only their earthly masters, but Ciod himself,
they are in good case ; but they may not be eye-servants.
St. Paul notes this fault, and saith, that they shall not be
murmurers, nor froward answerers. St. Paul would have
them to live so that they may adorn and sanctify the name
of God. For the servant who does the thing whereunto
he is called, he adorns his state ; that servant is a good
gospeller, who will not be an eye- servant. There are some
bervants, who do their duties as long as theii master is in

Second Sermon on the. Lord's Prayer. \ 29

sight ; hut as soon as their master is gone, they play the
lubbers.* Unto such fellows I say, Beware ; for though
your bodily master see you not, yet your great Master,
God, seeth you, and will punish you. " What thou doest,
do it from the bottom of thy heart," (Col. iii.) with a good
will ; go not away with the devil's paternoster, as some
do : do all things with a good mind. For I tell you, you
are not forgotten in scripture ; you are much commended
in the same. St. Paul speaks very honourably of you,
saying, "You serve the Lord Christ:" it becomes not you
to ditter about what business you are commanded to do.
For whatsoever it is, do it with a good will, and it is God's
service. Therefore you ought to do it, in respect that God
would have you to do so ; for I am no more assured in my
preaching that I serve God, than the servant is in doing-
such business as he is commanded to do ; scouring the
candlesticks, or whatsoever it be. Therefore, for God's
sake, consider the matter. Some of you think, if Christ
were here, you would go with him and serve him. I tell
you, when you follow your service, and do such things as
your master and mistress shall command you, you serve
Christ as well as if he were here bodily. He is not here
bodily now, but his word is here. "You serve the Lord
Christ," saith St. Paul. Therefore I desire you in God's
behalf, to walk uprightly and godly. Consider what God
saith unto you ; " Cursed be lie that doeth the work of the
Lord negligently." (Jer. xlviii.) This scripture pertains
to you as well as to me. For when you do your business
negligently, you are cursed before the face of God. There
fore consider the goodness of God, that he would have
you saved as well as your masters. Surely, methinks it
is a great benefit of God, to be a servant. For those who
keep houses, must make account before God for their
family ; they must watch and see that all things are well.
But a servant when he can discern what stands witii God's
commandment, and what is against it, it is enough fo1
him ; but he must know that he ought not to obey his
master or mistress when they would command him to do
against God ; in such a case he may refuse and withstand
them. For it is written, " We must obey unto God more
than man :" (Acts v.) we should not do against God, to
please our masters. Again, masters and mistresses are
bound to consider their duties, to pay unto their servants
* Idle fellows,
o 3

130 Latimer. — Sermons.

their wages, and meat and drink convenient, for it is a
great sin to defraud the labourer of his wages ; for it is
written, " The cry of the labourers shall come before the
Lord;" it is a great fault before God to defraud them.
But there are some servants who are so wicked, that they
will complain without a cause, when they cannot have that
which they desire to have, nor bear all the rule themselves.
But I say, it is a great thing for a master to defraud
his servant; and again, the servant who has his whole
wages, and does but half his work, or is a sluggard, that
same fellow, I say, is a thief before God. For like as the
master oug'ht to pay the whole wages, so likewise the
servant ought to do his whole work.

Here I might have occasion to show how man and wife
ought to live together, how they ought to be faithful,
loving, and friendly one to the other; how the man ought
not to despise the wife, considering that she is partaker
with him of everlasting life. Therefore the man ought " to
dwell with her." Again, see how the woman ought to
behave herself towards her husband, how faithful she ought
to be. Now when they both yield their duties the one to
the other, then they sanctify the name of God ; but when
they do contrary to their calling, then they slander the
holy name of God. Therefore let every man and woman
walk in their vocations.

We must have a good and earnest mind and will to
sanctify the name of God ; for the person that prayeth,
and desires of God that His name may be hallowed, arid
yet has no will or pleasure to do it indeed, does not
rightly sanctify the name of God. St. Peter teaches us
how we shall sanctify God's name, saying, " Have a good
and holy conversation, live uprightly in your calling ; M>
that your light may so shine before men that they may see
your good works, and so glorify God."

I will trouble you no longer ; a little well perceived and
borne away, is better than a great deal heard and left
behind. Consider wherefore our Saviour commands us
to call God "Our Father:" then afterward weigh this,
" which art in heaven." Then come to the petition ; " Hal
lowed be thy name ;" weigh and consider this. For now
is the time wherein the name of God should be hallowed :
for it is a pitiful thing to see what rule and dominion the
devil hears, how shameless men are; how the name of
God is brought into derision. Therefore let us say from the

Second Sermon on the Lords Prayer 131

bottom of our heart. " hallowed •" that is to say, Lord
God, through thy goodness remove all wickedness ; give
us grace to live uprightly. And so consider every word :
one word spoken with good affection is better than u
hundred without it. Yet I do not say this to hinder you
from saying the whole Paternoster ; but I say, one word
well said is better than a great many else. Read through
out all the scripture, and you will find that all faithful
men have made but short prayers ; Abraham, Isaac, Jacob,
David, Hezekiah : and our Saviour himself in the garden
saith, " Father, if it be possible, let this cup pass from
me." (Matt, xxvi.) This was but a short prayer.

So likewise St. Stephen saith, " Father, forgive them,
they know not what they do." The publican praying in
the temple made but a short prayer ; saying, " Lord, be
merciful unto me a sinner." (Luke xviii.) So the thief
hanging upon the cross saith, " Lord, remember me when
thou comest in thy kingdom." (Luke xxiii.) Here was
not much babbling. But I speak not this to dissuade you
from long prayer, when the spirit and the affections serve ;
for our Saviour himself spent whole nights in prayer.

" Hallowed be thy name ;" that is to say, Lord, remove
away thy dishonour, remove away sin, move them that
are in authority to do their duties, move the man and
wife to live rightly, move servants to do well. And so it
should be a great grief unto us when we see any body dis
honour the name of God, insomuch that we should cry out,
" Our Father, hallowed be thy name.'' This one thing
bear away with you above all others ; consider that when
we will come to God and talk with him, we must be peni
tent sinners, we must abhor sins, purpose to leave them,
and to live uprightly; which grant us, God the F;itlipr,
Son, and Holy Ghost, Anien.

IJJ2

THE

THIRD SERMON

THE LORD'S PRAYER.

MATTHEW vi.
Thy kingdom come.

THIS is the second petition of the Lord's prayer. I
trust you have not forgotten your two lessons before re
hearsed unto you. First, the beginning of the Lord's
prayer, what a treasure of doctrine is contained in every
word. " Our," what it signifies. " Father," what it
means ; and then this addition, " which art in heaven."
How many things are to be noted by every one of those
words : and I trust also you have remembered the con
tents of the first petition, " Hallowed be thy name." Here
I told you wherein standeth the holiness of his name, and
what it means, namely, we require that his name may be
sanctified in us, that is to say, we require that all our con
versation may be to the honour of God, which follows
when we endeavour ourselves to do his pleasure, when we
hear his word with great diligence and earnest reverence,
and so walk in the works of our vocation, everj man
whereunto God hath appointed him. And because the
vvord of God is the instrument and fountain of all good
things, we pray to God for the continuance of his word,
that he would send godly and learned men amongst us, who
may be able to declare to us his will and pleasure. So
that we may glorify him in the hour of our visitation, when
God shall visit us, and reward every one according unto
his desert.

One thing we must well consider and not forget, namely,
that our Saviour teaches us to pray and desire of God thai

Third Sermon on the. Lord's Prayer. i33

his name may be hallowed. Where he paints us in our own
colours, and would have us to confess our own imperfec
tions, that we are not able to do any thing according to
God's will, except we receive it first at his hands. There
fore he teaches us to pray, that God would make us able
to do all things according to his will and pleasure.

This is our request, " Thy kingdom come :" Thou
Father, we beseech thee, let thy kingdom come to us.
Here we pray that the kingdom of God come not to one
only, but to us all. So that when I say this prayer, I be
seech God that he will let his kingdom come to you as
well as to me. Again, when you pray, you pray as well
for me as for your ownselves. " Let thy kingdom come."
You must understand that, to speak properly, these words
are not to be understood of God's inferior kingdom ; of
his earthly kingdom, as though it hung upon our petitions,
so that he could not be Lord and ruler over the earth,
except we pray for him. No ; we pray not for his inferioi
kingdom to come, for it is come already: he rules and
governs all things. He is called in scripture, " The King
above all kings," " the Lord above all lords." (1 Tim.
vi.) Therefore he rules and governs all things according
to his will and pleasure, as scripture saith, " Who will
withstand his will ?'' (Rom. ix.)

So our Saviour reports ; saying, " My Father worketh
hitherto, and I work also:'' (John v.) What worketh he?
He worketh the works of governance. For at the first
beginning he created all things. But he left them not so.
He assists them, he rules them according to his will.
Therefore our Saviour does not teach us to pray for his
worldly kingdom to come ; for he rules already as Lord
and King, yea, and all the lings and rulers rule by him,
by his permission, as scripture witnesses ; " Through me,
that is, by my permission, kings reign." (Prov. viii.) I
would wish of God that all kings and potentates in the
world would consider this well, and -so endeavour them
selves to use their power to the honour and glory of God,
and not presume on their own strength. For this is a good
admonition for them, when God saith, " Through me
kings do reign :" yea, they are so under God's rule, that
they can think nothing nor do any thing without God's
permission. For it is written, " The heart of the king is
in the hand of the Lord, and he turneth the same whither
soever it pleaseth him." (Prov. xxi } This is good to be

134 Latimer. — Sermons.

considered, and specially subjects should mark this text well
— when the rulers are hard, and oppress the people, think
ever, " The king's heart is in the governance of God."
Yea, when you are led to prison, consider that the go
vernor's heart is in the hand of the Lord. Therefore
yield obedience, make your moan unto God, and he will
help, and can help. Surely I think there is no place in
scripture more pleasant than this : " The heart of the king
is in the hand of God ;" for it makes us sure, that no man
ran hurt us without the permission of God our heavenly
Father. For all those great rulers lhat have been from
the beginning of the world till now, have been set up by
the appointment of God ; and he pulled them down when
it pleased him.

There have been principally four monarchies in the
world ; the first, the Babylonians, who had great and many
nations underneath them : which was God's ordinance and
pleasure, for he suffered them so to do.

After them came the Persians, who were great rulers
and mighty kings, as appears by histories written by learned
men at that time.

Then came the Greeks and took the dominion from the
Persians, and ruled themselves for a while, till they were
plucked down.

At the last came the Romans with their empire, which
shall be the last :* and therefore it is a token that the end
of the world is not far off. But wherefore were those
mighty potentates plucked down ? Marry, for wickedness
sake. The Babylonians, Persians, and Grecians, (and a
good part of the Romans) were cast down for wickedness'
sake. What were their doings ? They would not execute
justice; the magistrates were wicked, lofty, and high-
minded • the subjects, taking example from their magis
trates, were wicked too, and so they deserved to be
punished together. Therefore the wisdom of God saith,
" In the place where poor men ought to be heard, there
have I seen impioty; I have seen oppression and extor
tion ; this I have seen. Yea, and in the place of justice,
there I have seen bearing and bolstering."! (Eccles. iii.)
.So for these causes these great empires were destroyed : so

* The Roman empire was divided into ten parts, among which
were the principal divisions of Europe which have since existed.
See Rev.xiii. 1. xvii. 12.

+ Partiality and favouring.

Third Sermon 071 the Lord's Prayer. 135

shall we, if we follow their wicked examples Isaiah, that
nearly prophet, confirmeth the same, saying, " I looked
they should execute justice, defend the good, and punish
the ill : but there was nothing but crying." This is a
great matter, " The cry of the people :" when subjects are
oppressed, so that they cry unto God for deliverance, truly
God will hear them ; he will help and deliver them. But
it is to be pitied, that the devil bears so much rule, and so
much prevails both in magistrates and subjects, insomuch
that he bears almost all the rule. Not that he ought to do
so ; for God is the lawful ruler of the world ; unto him we
owe obedience ; but the devil is a usurper ; he comes to
his dominion by craft and subtlety, and so makes himself
the great ruler over the world. Now, he being the great
ruler would have all the other rulers to go after him, and
follow his example, which commonly happens so. For
you know there is a common saying, Like to like. There
fore he uses all homely tricks to make all rulers to go after
him : yea, he seeks to inveigle even kings, and to make
them negligent in their business and office. Therefore
such kings and potentates were pulled down, because they
followed the instructions of the devil.

But our Saviour speaks not of such worldly kingdoms,
when he teaches us to say, " Thy kingdom come." For
these worldly kingdoms bring us not to worldly felicity :
they are full of all manner of calamities and miseries,
death, perditions, and destructions. Therefore the king
dom that he speaks of, is a spiritual kingdom ; a kingdom
where God alone bears the rule, and not the devil. This
kingdom is spoken of every where in scripture, and was
revealed long ago ; and daily God has his preachers, who
bring us to the knowledge of this kingdom. Now we pray
here that the kingdom of God may be increased, for it is
God's fellowship, they are God's subjects who dwell in
that kingdom ; which kingdom consists in righteou^-
ness and justice, and it delivers from all calamities, and
miseries, from death and all peril.

And in this petition we pray that God will send unto us
his Spirit, who is the lender unto this kingdom ; and all
those which lack this Spirit shall never come to God. For
St. Paul says, " Whosoever hath not the Spirit of Christ,
he pertaineth not unto him." (Rom. viii.) Likewise oui
Savioui says, " The kingdom ot God is within you. ' Sig
nifying that those who have the Spirit of God shall be sure

136 Latimer. — Sermons.

of that kingdom : yea, it begins here in this world with the
faithftil.

The instrument wherewith we are called to this king
dom is the office of preaching. God calls us daily by
preachers to come to this kingdom, to forsake the kingdom
of the devil, to leave all wickedness. For customable*
sinners, those that are not content to leave sin, they per
tain not to that kingdom ; they are under the dominion of
the devil, he rules them : like as our Saviour saith to the
Jews, " The devil is your father." Also, " He that doth
sin is of the devil." Therefore by this petition we pray,
that we may be delivered from all sin and wickedness,
from the devil and his power. We delire God that we
may be his subjects, which is a very godly and needful
prayer.

Further, by this petition we are put in remembrance
what we are, namely, captives of the devil, his prisoners,
and bondmen, and not able to come to liberty through our
own power. Therefore we desire God's help and aid, as
Christ hath taught us to call him Father : he knew his
affections, therefore he commands us to call him Father,
and to desire his help to be delivered out of the kingdom
of the devil. Happy are those who are in this kingdom,
for they shall lack nothing ; and this kingdom comes to
us by preaching ; by hearing of God's word. Therefore
those who send scholars to school, they are helpers and
furtherers toward this kingdom ; and truly it is needful
that there be made some provision for them. For except
schools and universities are maintained we shall have no
preachers : when we have no preachers, when we have
none which show unto us God's word, how shall we come
to that blessed kingdom which we desire? What avails it
when you have gotten many hundred pounds for your
children, and lack God's word ? Therefore, I say, this
office must needs be maintained : for it is a necessary
office, which furthers this kingdom ; of which our Sa
viour speaks in the gospel to the Jews, saying, " The
kingdom of God is come near." (Luke x.) Likewise he
said to one, " Follow me, and preach the kingdom of
God." So ought all preachers to do, they ought to allure
every man to come to this kingdom, that this kingdom
may be replenished. For the more there are converted,
the more is the kingdom of God increased. Again, those
• Habitual.

Third Sermon on the Lord's Prayer. 137

.hat are wicked livers help to multiply the kingdom of the
levil.

To this heavenly kingdom our Saviour exhorts us, say
ing, " Seek first the kingdom of God, and his righteous
ness, and all other things shall come upon you unlocked
for*' "Cast all thy care upon God," as David saith.
Then our principal study shall be to hear God's word, and
when we have heard it we shall believe it, and follow it,
every man in his vocation. Then servants shall yield their
obedience to their masters, as God requires of them.
Then the parents shall bring up their children in the fear
of God ; then the children shall be obedient to their
parent^ ; then subjects shall be obedient to their king and
prince, and all his officers under him. So go throughout
all states ; every one shall live uprightly in his calling.
Then God will bless us, so that we shall not lack neces
saries in this world ; and then, at the end, we shall come
to that perfect felicity and joy that God has laid up and
prepared for them that study to live here according to his
will and commandment. But we must labour and travail —
as long as we are in this world we must be occupied. For
St. Paul saith, " Whosoever will not labour, let him not
eat/' (2 Thess iii.) Likewise David saith, " Thou shalt eat
the labours of thy hand, and it shall go well with thee,"
(Psal. cxxvii.) For he that will labour, and is content to
travail for his living, God will prosper him, he shall not
lack. Let every man, therefore, labour in his calling ; for
so did our Saviour himself, who came into this world to
teach us the way to heaven, and to suffer death for us.
Now how diligent he has been in his office appears every
where. For the evangelist saith, " He talked with them of
the kingdom of God." Mark here, he taught them of the
kingdom of God, he taught them nothing of the kingdom
of this world. For he saith, standing before Pilate, " My
kingdom is not of this world/' (John xviii.) He reigneth
by faith through his Holy Spirit, in all those who pertain
unto him. He is not an earthly king, as the Jews hope
to have their Messias.

Therefore, when I feel such motions within me then it
is time to call upon God, for such motions come of the
devil : therefore I must run to God, saying, " Thy king
dom come, most loving Father ; help thou ; fight thou for
me against my enemies, suffer me not to be taken pri
soner: Jet not my en;. -nics have the victory over me.'' 80

138 Lalimer. — Sermons.

we must call upon God without intermission. For you
may be sure we shall never be without battle and travail,
and we are not able to withstand our adversary by our
own power. Therefore, it is most needful for us to call
and cry unto him for help : when we do so, then we shall
have grace to withstand the devil ; for he cannot, neither
is he able to strive with God, notwithstanding all his craft.
For the scripture saith, " No wisdom, no craft can prevail
against the Lord." (Prov. xxi.) He will help and deliver us
when he sees his time ; for commonly the nature of God is
to help when all man's help is past. When the devil thinks
himself quite sure, then God comes and subverts his
wicked intents ; as it appeared in our Saviour himself;
for when the devil had brought the Jews to such a mad
ness that they went and crucified him — when this was
done, the devil triumphed and made merry ; he thought
himself sure enough of him. But what was the end of it ?
Satan's triumphing was turned to his own destruction.
For Christ hanging upon the cross, did by his death de
stroy the power of the devil. So we see how God suffers
the devil for a while, and then when he sees his time, he
comes with his gracious helping hand. But, as I told you
before, the devil has many inventions, many impediments
and hinderances, wherewith he entraps us. For we see
there are a great many gospellers who began very well
and goaty, but now the most part of them are become am
bitious and covetous persons ; all the world is full of such
fellows.

But what then ? God will preserve his kingdom ; he will
wrestle with the devil's kingdom, and so shall prevail and
pull it down to the bottom. Therefore all those who are
in the kingdom of God must wrestle, strive, and fight with
the devil : not as the carnal gospellers do, who commonly
begin well at the first, but now having rest and tranquil
lity, and all things going with them, they leave the gospel.
and set their minds upon this naughty world. Therefore
it is good and needful for us to have afflictions and exer
cises ; for, as St. Augustine saith, " The blood of the
Christians is as it were the seed of the fruit of the gospel.''
For when one is hanged here, and another yonder, then
God goeth a sowing of his seed. For like as the corn that
is cast into the ground rises up again, and is multiplied ;
even so the blood of one of those who suffer for God's
holy word's sake stirs up a great many ; and happy is lu»

Third Sermon on the Lord's Prayer. 139

to whom it is given to suffer for God's holy word's sake.
For it is the greatest promotion that a man can have in
this world, to die for God's sake, or to be despised and
contemned for his sake : for they shall be well rewarded
for their pains and labours, " Your reward, saith our Sa
viour, shall be great in heaven." (Matt, v.)

Further, when we pray, " Thy kingdom come," we desire
of God that more aud more may come to the knowledge
of God's word. And secondly, we desire of God to
bring those who are come already, to the perfect know
ledge of his word, and so to keep them in it still to the
very end ; for not he that beginneth, but he that endureth
shall be saved.

This kingdom of God is twofold, " the kingdom of
grace, and the kingdom of glory, honour, joy, and felicity.''
As long as we are in this world, we are in the kingdom
of grace ; and when we are gone, then we shall come to
the kingdom of glory. For as long as we are here, God
shows himself unto us by grace; he ascertains us, through
his Spirit, of his favour, and so he reigns within us by
grace. But when we are once gone, then we shall see
him face to face ; which we cannot, as long as we are
here. For he exhibits himself unto us, not so plainly as
he does unto his angels, who are with him in the kingdom
of £>lory. Therefore, when we say, " Thy kingdom come,''
we desire of God that he will help us to this perfect king
dom, that he will deliver us out of this troublous world,
and give us everlasting rest.

I fear there are a great number in England, who if they
knew what they meant in speaking these words, " Thy
kingdom come," they would never say them. For they are
so given to the world, and so set their minds upon it, that
.hey eould be content that there should never be any end
of it. Such worldlings, when they say these words, "Thy
kindom come," pray against themselves : for they desire
God to take them out of this world speedily, and yet they
have all their delight in it. Therefore such worldlings
when they say, " Thy kingdom come," either mock God,
or else they understand not the meaning of these words.
But we ought not to trifle with God ; we should not mock
him ; he will not be despised. " Let us pray heartily
unto him, desirous to have the thing wherefore we pray. '
But the customable impenitent sinner cannot say, from the
bottom of his heart, fhi« prayer ; for he would have no

I4o Latimer. — Sermons.

end of this worldly life, he would have his heaven here.
Such fellows are not meet to say, " Thy kingdom come ;"
for when they do, they pray against themselves. There
fore none can say this petition, but such as are weary of
this world; such faithful folk would have him come
speedily, and make an end of their miseries. It is with
the Christians, as it is in a realm where there is confusion,
and no good order; those who are good would fain have
a parliament ; for then they think it shall be better with
them, they trust all things shall be well amended.

Sometimes the counsels are good, but the constitutions
please not the wicked, and so they begin to cry out as fas'
as they did before. Sometimes the counsels are naught,
then the good people cry out; and so they never are at
rest. But there is one parliament that will remedy all the
matters, be they ever so weighty or heavy, it will despatch
them clean. And this parliament will be sufficient for all
realms of the whole world, — it is the last day, where our
Saviour himself will bear the rule. There nothing shall be
done amiss, I warrant you ; but every one as he hath de
served, so he shall have: the wicked shall have hell, the
good shall possess heaven. Now this is what we pray for
v/hen we say, " Thy kingdom come :'' and truly the faith
ful penitent sinners, desire that parliament, even from the
bottom of their hearts. For they know that therein re
formation of all things shall be had ; they know that it
shall be well with them in that day : and therefore they
say from the bottom of their hearts, "Thy kingdom come."
They know that there shall be a great difference between
the parliament that Christ shall keep, and the parliaments
of this world. For in this world this is the common rule,
" The more wicked, the better luck." Which is a wonder
ful thing to consider how it comes to pass, that for the
most part wicked bodies have the best luck: they are in
wealth and health ; insomuch that a man may much mar
vel at it ; as Ezra, David, and others did : specially con
sidering that God curseth them in his laws, and threat-
eneth them that they shall have none of his benefits : " If
thou wilt not hear the voice of the Lord thy God, thou shall
be cursed in the field," &c.

These are the words of God, which he speaks against
the wicked, and it must needs be so, but yet we see by
experience daily the contrary. Wherefore doth God suffer
the wicked to subvert his order ? The order is, that those

Third Sermon on the Lords Prayer 141

which do well, shall receive good things at God's hand,
they shall be blessed, and all things shall 2:0 well with
them. Now, how chances it that we see daily the wicked
are blessed of God — they ha\e and possess his benefits,
and the good are cursed, which is a wonderful thing.

God the Alnrghty, who is most true, yea the truth itself,
does it not without a cause. One cause is, that it is his
pleasure to show his benefits as well unto the wicked as to
the good. For he lets them have their pastime here, as it
is written, " He letteth his sun shine, as well over the
wicked as over the good." (Matt, v.) And I tell you this is
for the exercise of those who serve God with godly living;
they are promised, that it shall go well with them, and yet
have they all the ill. This makes them to think that there
is another world, wherein they shall be rewarded ; and so
gives them occasion to hawk and hunt for the other world ; *
whereas otherwise they would forget God, if they should
have all things according to their hearts' desire, as the
wicked have ; who in very deed forget God, their minds
being so occupied with other business, that they can have
no leisure to inquire for God or his kingdom. Again, he
suffers them to turn his order, to the intent that they may
be brought to repentance, when they see his great good
ness showed unto them, in that notwithstanding all their
wickedness, he suffers them to enjoy the good things of
the world. And so by his benefits he would give them
occasion to leave sin and wickedness. As St. Paul saith,
" The goodness of God allureth us to amendment of our
life," but when they will not amend, then " they heap
up to themselves the wrath of God in the day of wrath."

Now you have heard the causes wherefore God suffers
the wicked to enjoy his gifts. But I would will and desire
you most heartily, for God s sake, to consider that the
judgment of God at the latter day shall be right, according
unto justice : it will then appear who hath been good or
bad And this is the only comfort of all Christian people,
that they know that they shall be delivered from all their
troubles and vexations. Let us therefore have a desire that
this day may come quickly ; let us hasten God forward
let us cry unto him day and night, " Most merciful Father
thy kingdom come.'' St. Paul saith, " The Lord will not
come till the swerving from faith cometh ;" which thing is

* Make that the great object of their lives, and their chief pursuit

142 Latimer. — Sermojts.

already done and past: Antichrist is known throughout
all the world. Wherefore the day is not far off. Let us
beware, for it will one day fall upon our heads. St. Peter
saith, " The end of all things draweth very near." If St.
Peter said so at his time, how much more shall we say so ?
For it is a long time since St. Peter spake these words. . .
All those excellent learned men, whom without doubt
God has sent into this world in these latter days to give
the world warning, all those men do gather out of scrip
ture that the last day cannot be far off.* And this is most
certain and sure, that whensoever he cometh, he cometh
not too soon. If he come this night, or to-morrow, he
cometh not too early. Therefore, good people, let us make
ready towards his coming. And though he come not at
this time, yet let us make ready ; for we are not sure when
we shall be called to make account before the Lord. All
good and godly people since the world began endeavoured
to make themselves ready towards this day. But, O Lord,
how wretched and miserable, yea, and how careless we are '
Therefore it will be like as he saith, " When they say, All
things are well and quiet, then they shall be suddenly
taken, and perish ;" like as that rich glutton did : he ate
and drank, he builded a new barn, for the old was too little
for him ; then he said to himself, " Now my soul, now be
merry and take thy pleasure ; for thou hast riches enough
for many years." But what said God ? What said he ?
" Thou fool, this night they will fetch thy soul from thee ;
whose shall those riches be then which thou hast heaped
up ?" And so shall all those be taken and trapped like
this glutton, who will not make ready, who refuse the
warnings of God; they shall be taken suddenly to their
everlasting woe. For scripture giveth warning unto every
one, saying, " Like as in the days of Noah they will eat
and drink, and marry," &c. To eat and to drink, and
marry, is godly and lawful ; but to do it otherwise than
God hath commanded, is wicked and damnable. To eat
without thanksgiving, or to eat either man's flesh,f or to
play the glutton, more than suffices nature, this is wicked.
To marry upon other respects than God hath appointed, and
expressed in his most holy laws, is wicked and damnable :

The r^ffirmprs b"th on the continent and in England generally
supposed that he daV of judgment was at h;md.

He eata other men's flesh that oppresses other men to maintain
Hi» UMU U'lir.ious dii-i.

Third Sermon on ihc Lord's Prayer. 143

else " Marriage is honourable amongst all men, " but to
marry for wantonness' sake, that is wicked. " The sons
of God saw the daughters of'men." This did Noah rebuke
in his time, but they laughed at it ; he prepared the ark,
and went into it ; at length the flood fell upon their heads.
" As in the days of Lot :" what did they ? " Thou art
come hither a stranger,*' said they ; regarding nothing
God's word, which was showed vmto them through that
good man Lot ; they were wicked, whoremongers, drunk
ards, covetous persons. But what follows — what follows,
I say ? Consider the end : " The fire from heaven fell
upon them suddenly and consumed them all." But we
are not in darkness. We have the word of God, we know
what is his will ; therefore let us watch, for he will come
like a thief in the night ; happy are we if he shall find us
watching.

This is the effect of this petition, wherein we desire that
God will send down faith from heaven, that he will con-'
tinue in me my faith, and every man's, so that we may be
ready to go with him when his kingdom shall come.

Now as many as pertain to this kingdom of God, shall
have one property amongst other things; they shall have
an earnest mind and steadfast purpose to leave sin,according
to St. Paul's saying, " Let not sin therefore reign in your
mortal bodies.*' God's kingdom shall reign in us, and not
the devil's. Therefore when the devil tempts thee, with
stand him ; give not over, let him not get the victory: as
for example ; when thou seest a fair woman, an ill desire
rises up in thy heart towards her : this lust is of the devil ;
call therefore for help, let him not occupy thy heart ; then
surely God will help, for he hath promised, " There is no
condemnation to such as are in Christ Jesus ;** when we
do not allow sin nor agree unto it. Therefore dispose
yourselves so to live according unto his will ; who can
and will preserve us from the devil, and bring us into his
kingdom : which grant us, O God the leather, God the
Son, and God the Holy Ghost. Amen.

144

THE

FOURTH SERMOK

UPOM

THE LORD'S PRAYER.

MATTHEW vi^
Thy will be done.

AFTER this form our Saviour, a perfect instructor,
taught Christian people to pray, " Our Father, which art
in heaven ; thy will be done." And here he teaches us
two things, as he did in the other petitions. First, he
teaches us to understand what we are of ourselves ; namely,
nothing at all, not able to do anything pleasant to God ; and
so he plucketh us down, cutteth off our combs, and bringeth
us low, who else would be proud, as though we could do
somewhat that we cannot do indeed ; like as those merit-
mongers do, who esteem themselves after their merits,
and think themselves perfect ; so that their works shall not
only help themselves, but also others : therefore they
undertake to sell them for money.

These fellows know not themselves, and therefore they
do contrary to this petition. Where our Saviour teaches
us, that we can do nothing of ourselves ; they, contrary to
that petition, will do all things alone, and with their merits
bring to pass all matters. But our Saviour, contrary to
that, tenches us two things in this petition. First, he pulls
down our stomachs and teaches us to know ourselves.
Secondly, he shows us what we should do ; namely, call
upon God our heavenly Father, that he will help us, that
we may be able to do his will ; for of our own selves we
are not able to do anything acceptable unto him. And
this is a good doctrine, which admonishes us to give all
praise unto God, and not to ascribe it to ou» own selves

Fourth Sermon on the Lord's Prayer 145

f'oi so did St. Paul when he said, " I am able to do all things
that pertain to God's honour and glory, through him that
strengthened me :" he said not, through mine own self;
but through God who hel "eth me. And here appears
the right humiliation, and lowliness, which our Saviour
teaches us in this petition. For he would have us know
our own impossibility and unableness to do any thing ; and
then, again, he would have us call for aid and help to
God ; therefore he teaches us to say, " Thy kingdom
come." So that though we are not able through our own-
selves to do anything, yet when we call upon him he will
help. For Christ knew his Father's will and loving affec
tions towards us ; he knew that he would help us, for he
was a perfect teacher ; else he would hot have commanded
us to pray, " Thy will be done." Here we must under
stand, that the will of God is to be considered after two
sorts. First, as it is omnipotent, unsearchable, and that it
cannot be known unto us. Now we do not pray that his will
so considered should be done. For his will, so considered, is
and ever shall be fulfilled, though we should say nay to it.
For nothing either in heaven, or in earth, is able to with
stand his will. Wherefore it were but folly for us to desire
to have it fulfilled, otherwise than to show thereby that we
consent to his will, which is to us unsearchable.

But there is another consideration of God's holy will ;
and in that consideration, we and all faithful Christians
desire that it may be done : and so considered, it is called
a revealed, a manifested, and a declared will ; and it is
opened unto us in the Bible, in the New and Old Testa
ment — there God has revealed a certain will ; therefore we
pray that it may be done, and fulfilled of us. This will
was opened by Moses and the holy prophets, and after
wards by our Saviour himself and his apostles, whom he
left behind him that they should instruct the world and
teach them his will : which apostles have done according
to their Master's commandment ; for they not only spake
it, but also wrote it, that it should remain to the world's
end. And truly we are much bound to God, that he has
set out this his will in our natural mother tongue, in
English, I say, so that now you may not only hear it, but
also read it yourselves; which is a great comfort to every
Christian heart. For now you can no more be deceived,
as you have been in times past, when we told you that
popery was the word of God ; which falsehood we could

LATIMER. H

146 La-timer. — Sermons.

not have brought to pass, if the word of God. the Bible,
had been abroad in the common tongue. For then you
might have perceived yourselves our falsehood and blind
ness. This I speak to move you to thankfulness towards
him, who so lovingly provides all things necessary to our
salvation.

Now to the matter : Almighty God, I say, set out his
will by Moses and his prophets, and this will is contained
in certain laws, which laws God commands that we should
ever keep before our eyes, and look upon them as in a
glass, and so learn to order our lives accordingly. And
in case a man swerve from the same, and so fall into the
danger of damnation, God revealed further his will how
to remedy the matter, namely, by repentance and faith ; so
that whosoever from the bottom of his heart is sorry for
his sins, and studies to leave them and to live uprightly,
and then believes in our Saviour, confessing that he came
into this world to make amends for our sins ; this man or
woman shall not perish, but have forgiveness of sins, and
so obtain everlasting life. And this will God reveals spe
cially in the New Testament, where our Saviour saith,
" Whosoever believeth in me hath everlasting life j" where
we learn that our Saviour is ordained of God to bring us
to heaven, else we should have been all condemned, world
without end. So that in this prayer, when we say, " Thy
will be done," we desire of God that he will help and
strengthen us, so that we may keep his holy laws and com
mandments. And then again we desire of him, that he
will endue us with the gift of faith, so that we may believe
that all those things which we do contrary to his laws,
shall be pardoned and forgiven unto us through his Son,
for his passion's* sake. And further, we desire him that
he would fortify and strengthen us, that we may withstand
the devil's will and our own, which fight against God's
will. So that we may be able to bear all tribulations and
afflictions willingly and patiently, for his sake. This is
the simple meaning of this petition, when we say, "Thy
will be done." I will go a little further, and show you
somewhat more of it ; yet I intend not to tarry long, for 1
am not very well at ease this morning, therefore I will
make it short.

1 have said now many times, and I say it yet again,
Whatsoever we desire of God, let us de.sire it from the
* Sufferings.

Fourth Sermon on the Lord's Prayer. 147

bottom of our hearts : but I fear there are many who say
this prayer, and yet cannot tell what they say, or at
least their hearts are contrary disposed unto it. Such
people I exhort on God's behalf to consider their duties,
to consider that God will not be mocked, he will not be
derided. We laugh God to scorn when we say one thing
with our mouths, and think another thing with our hearts.
Take this for an example.

Our rebels which rose about two years ago in Norfolk
and Devonshire, considered not this petition : they said it
with their lips only, but not with their hearts. Almighty
God has revealed his will concerning magistrates, how he
will have them to be honoured and obeyed. They were
utterly bent against it : he revealed his will in many places
of the scripture ; but specially by St. Peter, where he
saith thus much in effect, " Be ye subject to all the com
mon laws made by men of authority ;" by the king's
majesty, and his most honourable council, or by a common
parliament; be subject unto them, obey them, saith God.
And here is but one exception, and that is against God, that
is, when laws are made against God and his word ; then I
ought to obey God more than man. Then I may refuse
to obey, with a good conscience ; yet, for all that, I may
not rise up against the magistrates, nor make any uproar ;
for if I do so, I sin damnably : I must be content to suffer
whatsoever God shall lay upon me, yet I may not obey
their wicked laws to do them. Only in such a case men
may refuse to obey, else in all the other matters we ought
to obey. What laws soever they make concerning out
ward things we ought to obey, and in nowise to rebel,
although they are ever so hard, noisome, and hurtful ; our
duty is to obey, and commit all the matters unto God, not
doubting but that God will punish them, when they do
contrary to their office and calling. Therefore tarry till
God correct them ; we may not take upon us to reform
them, for it is no part of our duty. If the rebels, I say,
had considered this, think you they would have preferred
their own will before God's will ? For doing as they did,
they prayed against themselves. But I think that igno
rance was a great cause of it ; truly I think that if this
had been opened unto them, they would never have taken
such an enterprise in hand. And here we have occasion
to consider how much we are bounden unto God, that he
opens unto us his word so plainly, and teaches us so truly
11 2

1 48 Latimer. — Sermons.

how we should behave ourselves towards the magistrates and
their laws : but for all that, I fear there are some of us who
little regard their laws and statutes: such despisers ot
magistrates, when they pray, they pray against themselves.*

Therefore it is most proper for us to live in subjection,
and not to prefer onr own will before God's will. For
when I do stubbornly against acts which are set out by our
natural king, and his most honourable counsellors, then
I prefer my will before God's will, and so sin damnably.
These things ought well to be noted ; for it is not a trifling
matter, there hangeth damnation or salvation upon it.
Therefore, it is good to know the laws ; and I call him a
good man, and her a good woman, who are content to be
ruled by the laws, and so declare their subjection and obe
dience unto God and the magistrates.

There are some men who say, when the king's majesty
himself commands me to do so, then I will do it, not be
fore : this is a wicked saying, and damnable : for we may
not be so excused. Scripture is plain in it, and shows us
that we ought to obey his officers, having authority irom
the king, as well as the king himself. Therefore this ex
cuse will not, and cannot serve before God. Yet let the
magistrates take heed to their office and duties ; for the
magistrates may not do all things according to their plea
sures and minds : they have authority of God to do well,
and not harm ; to edify, and not to destroy ; to punish the
wicked and obstinate, and to comfort those who live well
and godly; to defend the same from wrong and injuries
of the wicked. So it appears that every one in his order,
in his degree and calling, ought to do the will of God, and
not his own will and pleasure. This is our duty, happy
are we if we do it indeed. O that men in authority would
consider whereunto God has ordained them ! St. Paul
saith, The magistrate is " God's ordinary minister, to punish
malefactors and ill doers." God saith, " I will avenge
myself," and so he doth by his magistrates ; for that is his
ordinary way, whereby he punishes malefactors. But magis
trates must take heed they go no further than God allows
them to do : if they do, they themselves shall be punished.
There are many examples in scripture whereby it appears
how grievously God has punished wicked magistrates.

In sum, St. Peter gives a rule not only unto the

• Latimer here instances several laws which are now obsolete or
repealed.

Fourth Sermon on the LorcCs Prayer. 149

trates, but unto the subjects, saying, " It is the will of
God that you with your good, godly, and honest conversa
tion shall stop the mouth of your adversaries." What did
St. Peter call well-doing? Well-doing is to live according
to God's laws and commandments. God's commandment
is, that we shall obey magistrates : therefore those who
disobey and transgress the laws of the magistrates, they do
not according to God's will and pleasure ; they do but
mock God, they stop not the mouth of the adversaries, as
St. Peter would have them to do ; but they rather give oc
casion unto the wicked to slander and blaspheme the holy
word of God. St. Peter would have us stop their mouths
with well doing. Many men when they have been re
proved of preachers because of their wicked living, have
gone about to stop their mouth with slanderous words ;
this stopping is an ill stopping. St. Peter would have us
stop with well-doing. Now would magistrates not be spoken
ill of, and reproved by preachers? Let them do well.
Likewise St. Paul saith of the subjects, " Wilt thou not
fear the higher power? Do well, and thou shalt be com
mended." Now even as it is with the temporal sword, so
is it with the spiritual. There are some men who cannof
bear to be rebuked ; they cannot bear when the preacher
speaks against their wickedness : unto them I say, " Will
you not be rebuked of the preacher ? then do well ;"
leave off your covetousness, your ambition, your anger,
vengeance, and malice, your lechery and filthiness, your
blood-shedding, and such like sins ; leave them, amend
your life, or else the preacher, according to his office, will
rebuke and reprove you : be you ever so great lords or
ladies, he will touch you to the quick. For a good and
godly preacher can do no less ; seeing God dishonoured,
perceiving him to be blasphemed, his will neglected, and
not executed by those who ought with all their study and
endeavour to apply themselves that his will might be done.
For he is well worthy, he is the Lord, he created heaven
and earth, and is therefore the right natural Lord over it.
But for all that, the devil is lord more than he is, not by
right or inheritance, but by conquest, by usurpation ; he
is an usurper. God, as I said before, is the natural and
lawful Lord over the earth, because he made it ; yet it
pleased his divine majesty to make mankind, as you would
say, lieutenant over it ; so that mankind should bear the
rule over the whole earth. Tfe*W*M**J<id said unto him,

1 59 Latimer.- -Sermons.

" Ba ruler over it;" also, " Replenish the earth, and sub-
dun it." Here Adam and his wife, and so all his posterity
were by God made rulers over the earth, as God's high
deputies, or his lieutenants. So, concerning God's ordi
nance, mankind was the lawful inheritor of this kingdom.
But now comes in the devil with his crafty conveyances,
and with his false subtleties, he inveigled first the woman,
and afterwards the man, persuading them to transgress
God's holy commandments ; with which so doing they
lost the favour of God, and their dignities ; and so the
devil, through his false lies, substituted himself as an
usurper or conqueror : and so he is a possessor, not law
fully but wrongfully.

Though he did say to our Saviour, showing him the
kingdoms of the world, " I may give them to whomsoever
I will," he lied falsely. God will destroy him at the length
for all his subtleties and lies, they shall not save him
Yet for ail that he is a great ruler. For this is most cer
tain and true, a great many more do the will of the devil
than of God ; whatsoever they babble with their mouths,
look upon their works, and you shall find it so. For all
proud persons, all ambitious persons, who are ever climb
ing up, and yet never are well, all such do not the will of
God, and therefore pertain not to his kingdom : all ireful,
rebellious persons, all quarrellers and wranglers, all blood-
shedders, do the will of the devil, and not God's will. God
saith, " I will avenge myself:" which he does through
the magistrate ; and when the magistrate is slack, he does*
it himself. Now those ireful, malicious persons, that hate
their neighbours, they do not the will of God, but of the
devil. Also these subtle, deceitful persons, who have no
conscience to defraud and beguile their neighbours, that
care not for breaking their promises, nor are ashamed to
utter false ware, they pertain all to the devil. Also, those
that will not make restitution of ill-gotten goods, they
serve the devil. Scripture saith, " Whosoever sinneth is
of the devil;*' which is a very hard word to be spoken of
the Holy Ghost, and a fearful word., able to withdraw us
from sin, if we had any fear of God in our hearts. Amongst
those may be numbered all slothful persons, who \\iil not
travail for their living — they do the will of the devil. God
bids us get our living with labour; they will not labour,
but rather go about abegging, and spoil the wry poor
and needy. Therefore such valiant beggars are thieves

Fourth Sermon on the. Lord's Prayer. 15]

before God. Some of these valiant lubbers, when the)
came to my house I communed with them, charging1 them
with transgressing God's laws. " Is not this a great
labour, say they, to run from one town to another to get
our meat? I think we labour as hard as other men do."
In such wise they go about to excuse their unlawful beg
gary and thievery : but such idle lubbers are much de
ceived ; for they consider not that such labour is not
allowed of God. We must labour so as may stand with
godliness, according to his appointment ; else thieves who
rob in the night-time, do they not labour? Yea, some
times they labour with great care, peril, and danger of
their lives. Is it therefore godly, because it is a labour?
No, no ; we must labour as God has appointed us, every
man in his state. Further, these drunkards, who abuse
the gifts of God ; also these lecherers and fornicators ;
these violators of holy matrimony, who live not according
unto God's law ; also these swearers, forswearers, liars ;
all those do not the will of God. Therefore it is to be
lamented by every Christian heart, when we see how
many servants the devil has, and God so few. But all
those who serve the devil, are rebels against God ; God
was their Lord, they swerve from him through wicked
living, and so become servants of the devil. Therefore
those Christian people that have a desire to live after
God's will and commandments, they live amongst the
wicked even as it were amongst the rebels.

They that dwelt in Norfolk er Devonshire at the time of
rebellion, they who were faithful to their king and prince,
how think you they were treated? Full miserably, God
knows ; either they were constrained to help their wicked
purposes, or else they must suffer all calamities which could
be devised. Even so shall all those be treated who intend
to live well, according to God's commandments. For the
rebels, that is, the wicked who have forsaken the Lord
God, and taken the devil to be ruler over them, they shall
compel them to follow, or else to suffer all calamities and
miseries. And so shall be verified the saying of out-
Saviour Christ, " 1 am not come to send peace, but
the sword." (Matt, x.) Which is indeed a strange
saying, but it has this meaning : God is a God of peace
and concord, he loves unity and concord : but when he.
cannot have peace, by reason of the devil, then he wiP
have the sword ; that is to say. God loves unity, he would

152 Latimer. — Sermons

have all agree together, but because of the wicked we
cannot : therefore he will rather have us to choree the
sword, that is, to strive and withstand their wickedness,
than to agree to them. And therefore this doctrine is
called a seditious doctrine ; but who are those rebels ?
Even they themselves who call this doctrine seditious ;
they themselves, I say, are traitors against God. Where
fore our Saviour, seeing he can have no peace with the
wicked, will have us rather to withstand their wickedness,
and so bring them to reformation : and this is the cause
wherefore he will have his flock separated by itself from
the wicked.

Therefore let us pray unto God our heavenly Father,
" Thy will be done." This is the prayer of all Christian
people, who have a will to do God s will ; but those im
penitent sinners, who are not yet weary of their sins, never
pray ; for though they say the words, yet it is to no pur
pose, they say them without understanding : therefore it
is but lip labour, it is no prayer, it is but the devil's ser
vice. For a man may serve the devil, with saying the
Pater-noster, when he saith it with a defiled mind. Let
us therefore order ourselves so, that we may say it worthily
as it ought to be. Let us lay aside all wickedness and
ill living, so that we may say from the bottom of our heart,
" Our Father, which art in heaven ; thy will be done."
So did queen Esther ; so did all good saints of God ;
and though this prayer was not made at that time, for they
were a great while before Christ's coming, yet they had
this prayer in effect. For they believed in Almighty God,
the,y believed in Abraham's seed, which was promised ;
which faith stood them in as good stead, and they were as
well saved through that same belief, as we now through
our belief. For there is no difference between their belief
and ours, .but this ; they believed in Christ who was to
come, and we believe in Christ, who is come already.

Now their belief served them, as well as ours does us.
For at that time God required no further at their hands
than was explained unto them : we have in our time a
further and more perfect knowledge of Christ than they.*

Queen Esther, when Haman, that wicked fellow, had

power over her, committed all the matter unto God, with

tasting and prayer. But Saint Peter, what did he?

Marry, he forgot his Paler-noster ; for when there came

* Latimer here relers to Judith and Susitimh.

Fourth Sermon on the Lord's Prayer. 1 5S

Imt a foolish woman, asking him, " Art not thou a Gali
lean ?" Art not thou one of this new learning ? art not
thou a gospeller? What did Peter? he was quite gone,
he denied it ; he forgot his Pater-noster ! For if he had had
grace to consider that he ought rather to suffer death, than
forsake his master Christ, then he would have said, " Our
Father, thy will be done. I am ready to suffer for thy
sake whatsoever thou shalt lay upon me.*' But he did not
so, he forgot himself. What did our Saviour? he turned
back and looked upon him. Happy was Peter that our
Saviour looked upon him again, for it was a gracious
token.

Judas, that false man, that traitor, forgot the same peti
tion, and so remained in his error still to the end. Surely
he was a sorrowful, and a heavy man, insomuch that he
made restitution. He was much better than a great many
of us are, who, when they have injured and wronged poor
men, will make no restitution. I tell you truth, Judas was
much better than such fellows are. " Restitution leads to
repentance," saith the text ; but he lacked faith. And so
between Peter and him, who were both sorrowful men,
this was the difference, Peter had faith, Judas lacked it :
yet he was exceedingly sorrowful for his wickedness, inso
much that he went and hanged himself; therefore he for
got this petition. So likewise all voluntary sinners, all
unrepenting sinners, none of them say this petition as
they ought to do ; they say it not worthily and profitably,
for they have no will to do God's will ; their will is to do
their own will and pleasure.

But above all things, the quest-mongers * had need to
take heed ; for there all things go by oath. They had
need to say, " Our Father, thy will be done." For they
shall be moved to do this and that, which is against God.
They must judge by their oath, according to conscience,
guilty or not guilty. When he is guilty, in what case are
these who say, Not guilty? Scripture shows what a
thing it is, when a man is a malefactor, and the quest-
mongers justify him, and pronounce him not guilty ; say
ing, " He that justifieth the wicked, and he that con-
demneth the just man, they are both abominable before
the Lord/' Who is abominable? He that doth not the
will of God . the will of God is, that the wicked should
b* 'Hinished. I myself once knew wnere there was a man
* Jurors.

154 Laiimer. — Sermons.

slain by another rnan in anger ; it was done openly, the
man-killer was taken and put into prison. Suit was made
to the quest-mongers, for it was a rich man that had done
the act ; at the length, every man had a crown for his good
will : and so this open man-killer was pronounced not guilty.

Lo, they sold their souls unto the devil for five shillings :
for which souls Christ suffered death ; and I dare pro
nounce, except they amend and are sorry for their faults,
they shall be damned in hell, world without end. They had
clean forgotten this petition, " Thy will be done." For
they did the will of the devil. It had been a good deed to
cut off their crowns by their necks, to the example of all
others. Therefore, I say, the quest-mongers had need
to say, " Our Father, which art in heaven, thy will be
done." Truly it is a marvel that this realm sink not
down to hell headlong. What perjuries, swearing, and
cursing are everywhere, in every corner ? Therefore, I say,
we had need to pray earnestly, that God's will may be
done. And we should be content to lose our lives for
righteousness' sake ; for he that loseth his life, because he
will not agree to the dishonour of God, he seeketh thai
God's will may be done. Happy is that man, for he find
eth his life, he loseth it not : for Christ will be his keeper.

Joab, that great and valiant captain, he knew well
enough when David sent unto him good Uriah with let
ters ; he knew, I say, that the king's will was against
God's will, yet he looked through his fingers, he winked
at it, he would rather do the wicked will of the king than
the will of God. Of such fellows there are a great num
ber, who care not for the Honour and will of God. These
chaplains about the king, and great men, had need to say,
"Our Father, thy will be done;'' but they are very slow
and slack ; they wink commonly at all matters be they
ever so bad. They are chaplains at hand.* They dare
not " rebuke the world of sin ;" they dare not do as the
prophet commands them to do, when he saith, " Let the
hills hear the judgments of the Lord ; though they smoke :"
as he saith, " Touch the hills, and they will smoke." Yea,
and though they smoke, yet strike them ; spare them not,
tell them their faults. But great men cannot bear to be
so rebuked, their chaplains must be (aught discretion, if
they will go so to work. They say magistrates would be
brought out of estimation, if they should be hand'ed so
• Or handy— ready to do as they are told

Fourth Sermon on the Lord' 's Prayer. 155

Sirs, I will tell you what you should do to keep your
estimation and credit. Do well, handle uprightly and in
differently all matters, defend the people from oppression,
do your office as God hath appointed you to do : when
you do so, I warrant you, you will keep your estimation
and credit. And I warrant you again, the preacher will
not strike nor cut you with his sword ; but rather praise
you, and commend your well-doing1. Else when you do
naught, and wickedly oppress the poor, and give false
judgments; when you do so, he is no godly preacher who
will hold his peace, and not strike you with his sword, that
you smoke again. But it is commonly as the scripture
saith, " The wicked is praised in the desires of his wicked
ness." Chaplains will not do their duties, they will not
draw their swords, but rather flatter, they will use discre
tion : but what shall follow ? Marry, they shall have God's
curse upon their heads for their labour : this shall be
all the gain that they get by their flatterings.

Another scripture saith, " The great and mighty men
be called benefactors, or well doers :" but of whom are they
called so ? Marry, by flatterers, by those who seek not to
do the will of God, but the pleasure of men.

St. John Baptist, that hardy knight* and excellent
preacher of God, he said this petition rightly with a good
faith, " Our Father, thy will be done :" therefore he went
to the king, saying, " Sire, it is not lawful for thee to do
so." See what boldness he had ! How hot a stomach in
God's quarrel, to defend God's honour and glory ! But our
chaplains, what do they now-a-days ? Marry, they wink at
it, they will not displease : for they seek livings, they seek
benefices ; therefore they are not worthy to be God's
officers. Isaiah, that faithful minister of God, he is a
good plain fellow, he telleth them the matter plainly, say
ing, " Thy silver is turned to dross, thy princes are un
faithful, and fellows of thieves." He is no flatterer, he
tells them the truth. " Thy princes/' said he, " are bribe
takers, subverters of justice." This Isaiah did ; for he had
respect to God's word, he perceived things amiss ; he
knew that it was his part to admonish, to cut them with
his sword. Would to God our preachers would be as
fervent to promote the honour and glory of God, — to ad
monish the great and the small to do the will of the Lord.
I pray God they may be as fervent as our Saviour was
* Champion or servant.

156 Latimer. — Sermons.

when he said to his disciples, " My meat is to do the will
of my Father which is in heaven ;'' that is to say, you are
not more desirous to eat your meat when you are hungry,
than 1 am to do my Father's will who is in heaven. By
v.'hat occasion our Saviour saith these words you shall per
ceive, when you consider the circumstances. I pray you
read the chapter, it is the fourth of John. The story is
this : he sent his disciples to a town to buy meat, (whence
it appears that our Saviour had money ;) after their de
parture he sat down, which was a token that he was weary ;
and, I warrant you, he had never a cushion to lay under
him. Now as he was sitting so, there came a woman from
that town to fetch water ; he desired her to give him
drink. She made answer, " Will you drink with me
which am a Samaritan ?" So they went forward in their
talk : at length he bade her go call her husband. She
made answer, I have no husband : " Thou sayest well,
said our Saviour, for thou hast had five, and this that thou
hu.st now is not thy husband." And so he revealed himself
unto her.

Some men, peradventure, will say, What meaneth this,
that our Saviour spake alone with this woman ? Answer,
His humility and gentleness are showed herein. For he was
content to talk with her, being alone, and to teach her the
way to heaven. Again, some men may learn here not to
be so hasty in their judgments ; that when they see two
persons talk together they suspect them ; for in so doing
they might suspect our Saviour himself. It is not good ;
it is against the will of God to judge rashly. I know what
1 mean ; I know what unhappy tales are abroad ; but I
can do no more but to give you warning. Now the woman
went her way into the city, making much ado, how she
had found the Messiah, the Saviour of the world : so that
a great many of the Samaritans came out unto him. Now
when the woman was gone, the disciples desired him to
eat; he made them answer, "I have other meat;" then
they thought somebody had brought him some meat ; at
length he brake out and said, " I am desirous to do my
Father's will, as you are of meat and drink." Let us now,
for God's sake, be as desirous to do the will of God as we
are to eat and drink. Let us endeavour ourselves to keep
his laws and commandments, then whatsoever we shall
desire of him he will give it unto us ; we shall have it.

We read oftentimes in scripture that our Saviour was

Fourth Sermon on the Lords Prayer. 1 5?

prenching according unto his vocation. I would that every
man would go so diligently about his business. The priests
to go to their books, not to spend their time shamefully m
hawking, hunting, and tarrying at ale-houses : if they
would go to their books, in so doing they should do the
will of God ; but the most part of them do their own will,
they take their pleasure ; but God will find them out at
length, he will mete with them when he seeth his time.
On a time when our Saviour was preaching, his mother
came unto him, very desirous to speak with him, so that
she made means to speak with him, interrupting his ser
mon, which was not good manners. Therefore, according
to St. Augustine .and St. Jerom, she was pricked a little
with vain-glory ; she would have been known to be his
mother, else she would not have been so hasty to speak
with him. And here you may perceive that we gave her
too much, in thinking her to be without any sparkle of
sins,* which was too much ; for no man born into this
world is without sin, save Christ only. The school doc
tors say she was arrogant. One came and told our Saviour
as he was teaching, " Sir, thy mother is here, and would
speak with thee." He made answer as he did when he
was but twelve years old, " I must be about my Father's
business ;" so he saith now, stretching out his hands,
" Who is my mother ? He that doth the will of my Father
that is in heaven." Luke saith, " He that heareth the
word of God, and doth it." Mark this well, he saith,
" and doth it ;" let us do so, let us not only be hearers
but doers ; then we shall be his brethren and sisters, ac
cording to his promise : we must hear his word, and do
it. For truly, if Mary, his mother, had not heard his word
and believed it, she should never have been saved. For
she was not saved because she was his natural mother,
but because she believed in him ; because she was his
spiritual mother. Remember, therefore, that all who do
his will are his kinsfolk. But remember that in another
place he saith, " Not all that say, Lord, Lord, shall enter
into the kingdom of heaven." Here you see that the mat
ter standeth not in say ing, but in doing ; do his will, and
then resort unto him, and thou shalt be welcome. We
read in Luke, where our Saviour said, " That servant that
knoweth the will of his master, and doth it not. shall be

* The popish idea that the Virgin Mary was immaculate, or with
out sin.

158 Latimer. — Sermons

beaten with many stripes." He that knoweth not shall be
beaten, but not so much. We must first know, and then
do ; it is a good thing to know, but it is a heinous thing
to know, and not to do ; it is a great sin to slander God's
word with wicked living, as it is commonly seen amongst
men. But this fault, if it is not amended, shall have
grievous punishment.

Now, some men, seeing it is so that those who know
God's word, and do not the same, shall be beaten with many
stripes, will say, " Then I will keep me from it, and so
when I am damned I shall have the easier punishment."
No, no, my friend : ' Wilful ignorance excuseth not.' To
say I will not hear it, for I intend to do as it shall please
me, this is not ignorance, brother, but rather contumacy,
or despising God's word. Those who would fain know,
but cannot, for they have no teacher, they shall be excused
somewhat, for they shall have easier pain than the others
have; as he saith, " Wo unto thee, Chorazin, because if
in Sodom," &c., meaning that the people of Sodom shall
have easier judgment than the other ; but as for those
who refuse to hear when they might hear, they are in an
ill case, and shall be punished with unspeakable pains.
And I tell you, the most ignorant man is not at all excused ;
for so saith God by his prophets, " The wicked (saith he)
shall die, though he never hath had warning before." So
we see that ignorance excuses not : but the ignorant are
the less punished because of their ignorance ; as there are
degrees in hell, one shall be punished more grievously than
the other, according to their deserts. There are some men
in England who say, " No, I will hear none of them all,
till they agree amongst themselves." Such fellows truly
shall never come to the gospel. For there will be con
tentions as long as the devil is alive ; he cannot suffer God's
word to be spread abroad. Therefore he doth, and will
do till the world's end, what he can to hinder the word of
God : then it is likely that those fellows shall never come
to hear God's word, and therefore they shall deservedly be
damned as despisers of God's most holy word.

Further, this petition hath an addition, " As it is in
heaven." The writers make two mannei of heavens, a
spiritual heaven and a temporal heaven. The spiritual
heaven is where God's will is fully done, where the angels
are, who do the will and pleasure of God without dilation.*
* Perfectly, without diminution.

Fourth Sermon on the Lord's Prayer. 159

Now, when we say, " As it is in heaven," we pray God
that we may do his will as perfectly as the angels do.
Examples in scripture we have many, which teach us the
diligent service which the angels do unto the Lord.

When king David fell in a presumption he commanded
his captain Joab to number his people, which was against
the Lord ; and Joab did naughtily in obeying the king in
such things, but he went and numbered eight hundred
thousand, and five hundred thousand men able to fight,
beside women and children. For this act God was angry
with David, and sent his prophet, who told him that God
would plague him, and bad him to choose whether he
would have seven years' hunger, or that his enemies should
prevail against him for three months, or to have three
days' pestilence. He made answer, saying, It is better to
fall into the hands of God than of men : and so chose the
pestilence. After that, within three days died threescore
and ten thousand !

This story is a great declaration how angry God is with
sin. Now David, that good king, seeing the plague of
God over the people, said unto God, " Lord, it is not they
that have sinned, it is I myself; punish me, and let them
alone :" this was a good mind in David ; there are but
few kings now that would do so. Now, at the length,
God was moved with pity, and said unto the angel, " It
is enough, leave off:" by and by the plague ceased.
Where you see how ready the angels of God are to do the
Lord's commandment. After that, David was minded to
be thankful unto God, and to offer a great sacrifice unto
him, and so to remove the wrath of God: and therefore
he made suit to one of his subjects for certain ground to
build an altar upon. The same man was willing to give
it unto the king freely ; but David would not take it at his
hands. Here kings may learn, that it is not lawful for
them to take away other men's lands for their own use.
This good king, David, would not take it when it was
offered unto him. He did not as Ahab, the wicked man,
who did Naboth wrong in taking away his vineyard
against his \\ill. Another example, wherein it appears how
diligently the angels do Gods commandments. Senna
cherib, king of the Assyrians, having a captain called Rab-
shakeh, which captain, after he had besieged Jerusalem,
spake blasphemous words against God Almighty, saying
to the Jews, " Think you that your God is able to help

160 Latimer. — Sermons.

you, or to defend you from my hand?" Now Hezekiah,
that good king, hearing that such blasphemous words were
spoken against God, fell to prayer, desired God for aid ;
sent for the prophet Isaiah, and asked his counsel. The
end was, God sent his angel, who killed a hundred and
eighty-five thousand of the Assyrians in one night : the
king himself hardly escaped, and with great danger and
fear got him home. Here you see what a God our God
is, whose will we ought to do. Therefore let us endeavour
ourselves to do his will and pleasure ; and when we are
not able to do it, as we are not indeed, let us call unto him
for help and aid.

The other heaven is called a material heaven, where the
sun and the moon, and the stars are ; which heaven doth
God's commandment too. As it appears in the books
of Joshua and the Kings, how the sun stood still at the
commandment of God : also how the shadow went back
ward ; like as Job saith, " Thou gavest commandment to
the sun, and it arose not." Therefore at the command
ment of God they kept their ordinary course, as God com
manded them in the first beginning. Also the rain and the
snow come at his commandment : in sum, nothing rebels
in its state wherein it was set at the first, but man : man
will not be ruled by him, all other things are obedient :
rain cometh when God will have it, arid snow at his time.
We read in Ahab's time, that Elijah the prophet stopt the
rain for three years and six months to punish the people ;
wherefrom followed a great dearth. Afterward, at the
request of the same Elijah, God sent rain, which tempered
the ground to bring fruits. — I think there are some
Elijahs abroad at this time which stop the rain — we
have not had rain a good while. Therefore let us pray to
God that we may do his will, and then we shall have all
things necessary for soul and body. For what was this
Elijah ? " A sinful man, born and conceived in sin :'' yet
God, seeing his confidence, granted his requests. For he
was a man that feared the Lord, and trusted in him :
therefore God loved him, and heard his prayer. There
fore, I say, let us do as he did, then God will hear our
prayers ; but we are fleshly, we are carnal, we can do
nothing perfectly as we ought to do ; wherefore we have
need to say with St.Augustine, " Lord,do thou with me what
thou commandest, and then command what thou wilt."
For we of our own strength and power are not able to do

Fourth Sermon on </<c Lord's Prayer. 161

ais commandment; but that lack our Saviour will supply
with his fulfilling, and with his perfectness he will take
away our imperfectness. Now since we have spoken much
of prayer, I will desire y<>u let us pray together, and so
make an end; but yov. must pray with i penitent heart;
for God will not hea"' t'l? prayer that proceedeth from an
impenitent heart ; it is abominable in his sight. I desire
you to say after me, " Our Father/' &c. Amen.

FIFJTH SERMON

UPON

THE LORD'S PRAYER.*

MATTHEW \i.
Give us this day our daily bread.

THIS is a very good prayer if one should say no more
at one time but this ; for as we see our need, so we shall
pray. When we see God's name dishonoured, blasphemed,
and ill spoken of, then a man, a faithful man, should say,
" Our Father, which art in heaven, hallowed be thy name."
When we see the devil reign, and all the world follow his
kingdom, then we may say, " Our Father, which art in
heaven, thy kingdom come." When we see that the world
follows her own desires and lusts, and not God's will and
his commandments, and it grieves us to see this ; we are
sorry for it ; we shall make our lamentation unto God for
it, saying, " Our Father, which art in heaven, thy will be
done." When we want necessaries for the maintenance of
this life, and every thing is dear, then we may say, " Our
Father, which art in hsaveu, give us this day our daily
bread," Therefore as we see cause, so we should pray.
And it is better to say one of these short prayers with a
good faith, than the whole psnlter without faith.

By what I have now said, you may perceive that the
common opinion and estirmaion which the people have
had of this prayer, the Lord's prayer, I say, is far from
that which it is indeed. For it was esteemed as nothing ;
for when we are disposed to despise a man, and call him an
ignorant fool, we say he cannot say his Pater-noster ,-f and

* The reader of these sermons will recollect, that the preachers of
that period were accustomed to t;ike a wider range in their observa
tions upon scripture, for popular use, than is requisite or usual in
modern times.

* Jx>rd's Prayer.

Fifth Sermon on the Lord's Prayer. 163

so we make it a light matter, as though every man kn^w
it. But I tell you it is a great matter, it contains weighty
things, if it is thoroughly examined, as a learned man
could do : but as for me, I will show unto you what I
have learned out of the holy scripture, and learned men's
books, who expound the same.

" Give us this day our daily bread.'* Every word is to
be considered, for they have their importance. This word
" bread," signifies all manner of sustenance for the pre
servation of this life ; all things whereby man should live,
are contained in this word " bread."

You must remember what I said of that petition,
" Hallowed be thy name." There we pray unto God, that
he will give us grace to live so, that we may with all our
conversations and doings hallow and sanctify him, ac
cording as his word telleth us. Now as the preaching of
God's word is most necessary to bring us into this hal
lowing, we pray in the same petition for the office of
preaching. For the sanctifying of the name of God can
not be, except the office of preaching be maintained, and
his word be preached and known ; therefore in the same
petition, when I say, " Hallowed be thy name," I pray
that his word may be spread abroad and known, through
which cometh sanctifying.

So likewise in this petition, " Give us this day our daily
bread ;" we pray for all those things which are necessary
and requisite for the sustenance of our souls and bodies.
Now the first and principal thing that we have need of in
this life, is the magistrates — without a magistrate we
should never live well and quietly. Then it is necessary
and most needful to pray unto God for them, that the
people may have rest, and apply to their business, every
man in his calling, the husbandman in tilling and plough
ing, the artificer in his business. For you must ever con
sider that where war is there are all discommodities ; no
man can do his duty according unto his calling ; as appears
now in Germany, the emperor and the French king being
at controversy, I warrant you there is little rest or quiet
ness. Therefore in this petition we pray unto God for our
magistrates, that they may rule and govern this realm well
and godly, and keep us from invasions of aliens and
strangers, and execute justice, and punish malefactors
and this is so requisite that we cannot live without it.
Therefore when we say, " Give us this day our daily

164 Latimer. — Sermons.

bread ;" we pray for the king, his counsellors, and all his
officers. But not every man that saith these words, under
stands so much ; for it is obscurely included, so that none
perceive it but those who earnestly and diligently con
sider the same. But St. Paul expresses it with more
words plainly, saying, '• I exhort you to make supplications
and prayers for all men, but especially for the kings, and
for those which be aloft.1" Whereto ? " That we may live
godly and quietly, with all honesty and godliness." And
when I pray for them, I pray for myself. For I pray for
them that they may rule so that I and all men may live
under them quietly and at rest. And we desire a quiet
life, that we may the better serve God, hear his word, and
live after it.

For in the rebels' time, I pray you what godliness was
showed amongst them ? In what state think you were
those faithful subjects who at the same time were amongst
them ? They had sorrow enough, I warrant you.

So it appears, that where war is, there right godliness
is banished and gone. Therefore to pray for a quiet life,
is as much as to pray for a godly life, that we may serve
God in our calling, and get our livings uprightly. So it
appears that praying for magistrates, is as much as to
pray for ourselves.

They that are children, and live under the rule of their
parents, or have tutors, pray in this petition for their
parents and tutors : for they are necessary for their bring-
:ing up ; and God will accept the prayer of them, as well
as of those who are of age. For God has no respect of
persons ; he is as ready to hear the youngest as the oldest ;
therefore let them be brought up in godliness, let them
know God. Let parents and tutors do their duty to bring
them up so, that as soon as their age serveth, they may
taste and savour God ; let them fear God in the beginning,
and so they will do also when they are old. Because I
speak here of orphans, I shall exhort you to be merciful
unto them, for it is a thing that pleases God, as St. James
witnesses, saying, " Pure religion, and undefiled before
God and the Father, is this, to visit the fatherless and
widows in their afflictions, and to keep himself unspotted
from the world."

It is a common speech amongst the people, and much
used, that they say, all religious houses are pulled down ;
which is a very peevish saying, and not true, for they are

Fifth Sermon on the Lord's Prayer. 165

not pulled down. That man and thai woman who live
together godly and quietly ; doing the works of their call
ing, and fear God, hear his word and keep it ; that same
is a religious house ; that is the houee which pleaseth
God. For religion, pure religion, I say, consists not in
wearing of a monk's cowl, but in righteousness, justice,
and well-doing, and, as St. James saith, in visiting the
orphans, and widows that have lost their husbands, or
phans that lack their parents ; to help them when they art-
poor, to speak for them when they are oppressed : herein
standeth true religion, God's religion, 1 say ; the other
which was used, was an unreligious life, yea, rather an
hypocrisy. There is a text in scripture ; I never read it
but I remember these religious houses; "There is a way,
which way seemeth to men to be good, whose end is
eternal perdition." When the end is naught, * all is
naught.

So were these monks' houses, these religious houses ;
there were many people, especially widows, who would
give over house-keeping, and go to such houses, when
they might have done much good in maintaining of ser
vants, and relieving poor people, but they went their
ways. What a madness was that !

Again, how much cause we have to thank God, that we
know what true religion is, that God hath revealed unto
us the deceitfulness of those monks, who had a goodly
show before the world of great holiness, but they were
naught within. Therefore scripture saith, "That which
is highly esteemed before men, is abominable before
God." Therefore the man and woman that live in the fear
of God, are much better than those houses were.

I read once a story of a holy man, some say it was
St. Anthony, who had been a long season in the wilderness,
neither eating nor drinking anything but bread and water;
at length he thought himself so holy, that there would
be nobody like him. Therefore he desired of God to know
who should be his fellow in heaven. God made him an
answer, and commanded him to go to Alexandria, there he
should find a cobbler who should be his fellow in heaven '
Now he went thither and sought him out, and fell in ac
quaintance with him, and tarried with him three or four
days to see his conversation. In the morning his wife and
he prayed together, then they went to their business, he in
* Evil.

166 Lnlimer. — Sermons.

his shop, and she about her housewifery. At dinner time
they had bread and cheese, wherewith they were well con
tent, and took it thankfully. Their children were well
taught to fear God, and to say the Lord's Prayer, and the
Creed, and the Ten Commandments ; and so he spent his
time in doing his duty truly. I warrant you he did not
make so many false stitches as cobblers do now-a-days. St.
Anthony perceiving that, came to the knowledge of himself,
and laid aside his pride and presumption.

By this example you may learn, that honest conversation
and godly living is much regarded before God ; insomuch
that this poor cobbler, doing his duty diligently, was
made St. Anthony's fellow. So it appears that we are not
destitute of religious houses ; those who apply to their
business uprightly and hear God's word, they shall be St.
Anthony's fellows ; that is to say, they shall be numbered
amongst the children of God.

Further, in this petition, the man and wife pray one for
the other. For one is a help unto the other, and so the
one is necessary to the other ; therefore they pray one for
the other, that God will spare them their lives, to live
together quietly and godly, according to his ordinance
and institution ; and this is good and needful. As for
such as are not married, you shall know that I do not so
much praise marriage, that I should think a single life
is naught, : as I have heard some who will scarce allow
single life. They think in their hearts that all those who
are not married are naught ; therefore they have a common
saying amongst them: " What?" say they, " they are made
of the same metal as we are made of," thinking them to
be naught in their living; which suspicions are to be con
demned before God ; for we know not what gifts God hath
given unto them, therefore we cannot with good conscience
condemn them or judge them. Truth it is, marriage is
good and honourable amongst all men, as St. Paul wit
nesses ; "And the Lord shall and will judge, that is,
condemn, adulterers and whoremongers ;" but not those
who live in single life. When thou livest in lechery, then
thou shalt be damned : but when thou livest godly and
honestly in single life, it is well and allowable before God,
yea, and better than marriage. For St. Paul saith, " I
will have you to be without carefulness," that is, unmar
ried ; and he showeth the advantages, saying, "They that
are unmarried, set their minds upon God, how to please

Fifth Sermon on the Lord's Prayer. [ 67

him, and to live after his commandments. But as for fhe
others, the man is careful how to please his wife ; and,
again, the woman how to please her husband ;" and this is
St. Paul's saying of the one as well as of the other.

Therefore I wish you not to condemn single life, but to
take one with the other ; as St. Paul teaches us, not so tc
extol the one, that we should condemn the other. For St.
Paul praises single life as well as marriage ; yea, and more
too. For those that are single have more liberty to pray
and to serve God than the others : for they that are
married, have many troubles and afflictions. This I
speak, because I hear that there are some who condemn
single life. I would have them know that matrimony
is good, godly, and allowable unto all men : yet for all
that, the single life ought not to be despised or con
demned, seeing that scripture allows it ; yea, and affirms
that it is better than matrimony, if it is without sin and
offence.

Further, we pray here in this petition for good servants
— that God will send unto us good, faithful, and trusty
servants, for they are necessary for this bodily life, that
our business may be done ; and those who live in single
life, have more need of good, trusty servants than those
who are married. Those who are married, can better
oversee their servants. For when the man is from home,
at least the wife oversees them, and keeps them in good
order. For I tell you, servants must be overseen and
looked to ; if they are not overseen, what are they? It is
a great gift of God to have a good servant, for the
most part of servants are but eye-servants ; when their
master is gone, they leave off their labour, and play the
sluggard ; but such servants do contrary to God's com
mandment, and shall be damned in hell for their sloth-
fulness, except they repent

There was once a fellow who asked a philosopher a
question, saying, " How is a horse made fat ?" The
philosopher answered, saying, " With his master's eye :"
not meaning that the horse should be fed with his master's
eye, but that the master should oversee the horse, and
take heed to the horse-keeper, that the horse might be
well fed. For when a man rides by the way, and comes
to his inn, and gives unto the hostler his horse to walk,
and he himself sets at the table and makes good cheer,
and <brgets his horse, the hosller cometh and saith, " Sir,

168 Latimer. — Sermons.

how much bread shall I give unto your horse?" He
saith, " Give him twopenny worth ;" I warrant you (his
horse will never be fat. Therefore a man should not say
to tne hostler, Go, give him, but he should see himself that
the horse have it. In like manner, those that have ser
vants must not only command them what they shall do,
but they must see that it is done. One other man asked
that same philosopher this question, saying, "What manure
is it that makes a man's land most fruitful in bringing
forth much corn?" Marry, said he, " The owner's foot
steps." Not meaning that the master should come and
walk up and down, and tread the ground ; but that he
would have him come and oversee the servants tilling
the ground, commanding them to do it diligently, and so
to look himself upon their work : this shall be the best
manure, saith the philosopher. Therefore never trust
servants, except you are assured of their diligence ; for I
tell you truly, I can come nowhere but I hear masters
complaining of their servants. I think verily they fear
not God, they consider not their duties. Well, I will
burden them with this one text of scripture, and then go
forward in my matters. The prophet Jeremy saith,
" Cursed be he that doth the work of the Lord negli
gently," or, as another translation has it, " fraudulently ;"
take which you will.

It is no light matter that God pronounces them to be
cursed. But what is cursed? What is it? Cursed is as
much as to say, it shall not go well with them, they shall
not prosper, my face shall be against them. Is not this
a great thing? Truly consider it as you list, it is no light
matter to be cursed of God, who ruleth heaven and earth.
And though the prophet speaks these words of warriors
going to war, yet it may be spoken of all servants, yea, of
all states, but especially of servants, for St. Paul saith,
'• You servants, serve the Lord Christ, it is his work.*
Then when it is the Lord's work, take heed how you do it,
for cursed is he that doeth it negligently. But where is
such a servant as Jacob was to Laban ? How painful
was he ! How careful for his master's profit ! Insomuch
that when somewhat had perished he restored it again of
his own. And where is such a servant as Eliezer was to
Abraham his master? What a journey had he! How
careful lie \\tiv, and when he came to his journey's end,
be would neither eat nor drink before he had done his

Fifth Sermon on the Lord's Prayer. H;y

master's message ; so that all his mind was given only to
serve his master, and to do according to his command
ments : insomuch that he would neither eat nor drink (ill
he had done according to his master's will. Much like to
our Saviour's saying, " This is my meat, to do the will of
him that sent me.'' I pray you, servants, mark this Eliezer
well, consider all the circumstances of his diligent and
faithful service, and follow it : else if you follow it not, you
read it to your own condemnation. Likewise consider
the true service which Joseph, that godly young man, did
unto his master Potiphar : how faithfully he served, with
out any guile or fraud; therefore God promoted him so,
that he was made afterwards the ruler over all Egypt.
Likewise consider how faithful Daniel was in serving
king Darius. Alas, that you servants are so stubborn-
hearted and will not consider this, you will not remember
that your service is the work of the Lord, you will not
consider that the curse of God hangeth upon your heads
for your slothfulness and negligence. Take heed, there
fore, and look to your duties.

Now, further, whosoever prayeth this prayer with a
good faithful heart, as he ought to do, he prayeth for all
ploughmen and husbandmen, that God will prosper and
increase their labour ; for except he give the increase, all
their labour and travail is lost. Therefore it is needful to
pray for them, that God may send his benediction by their
labour ; for without corn and such manner of sustenance,
we cannot live. And in that prayer we include all arti
ficers ; for through their labours, God gives us many
commodities which we could not do without.

We pray also for wholesome air. and pray likewise for
seasonable weather ; when we have too much rain, w»
pray for fair weather ; again, when we lack rain, we praj
that God will send rain. And in that prayer we pray foi
our cattle, that God will preserve them for our use from all
diseases ; for without cattle we cannot live, we cannot till
the ground, nor have meat, therefore we include them in
our prayer also.

So you see that this prayer contains innumerable
things. For we pray for all such things as are expedient
and needful for the preservation of this life. And not this
alone, but we have here good doctrine and divers admoni
tions besides.

For here we are admonished of the liberality of God

LATI5IER. i

170 Lattmer. — bermons.

our heavenly Father, which he showeth daily over us For
our Saviour, knowing the liberality of God our heavenly
Father, commands us to pray. If he would not give us
the things we ask, Christ would not have commanded us
to pray. If he ' had borne an 511 will against us, Chris*
would not have sent us to him. But our Saviour knowing
his liberal heart towards us, commanded us to pray, and
to desire all things at his hands.

And here we are admonished of our estate and condi
tion — what we are, namely, beggars. For we ask bread ,
of whom ? Of God. What are we, then ? What but
beggars ! The greatest lords and ladies in England are
but beggars before God. Seeing, then, that we all are but
beggars, why should we disdain and despise poor men ?
Let us therefore consider that we are but beggars : let us
pull down our stomachs ; for if we consider the matter
well, we are the same as they are in the sight of God ;
for St. Paul saith, " What hast thou that thou hast not
received of God?" (1 Cor. iv.) Thou art but a beggar
whatsoever thou art : and though there are some very rich,
who have great abundance, of whom have they it ? — Or
God. What saith that rich man ? He saith, " Our
Father, which art in heaven ; give us this day our daily
bread." Then he is a beggar before God as well as th«
poorest man. Further, how continues the rich man in his
riches ? Who made him rich ? God. For it is written,
" The blessing of God maketh rich :" except God bless, it
Ifs of no effect • for it is written, " They shall eat, but yet
never be satisfied." Eat as much as you will, except God
feed you, you shall never be full. So likewise as rich as
a man may be, yet he cannot augment his riches, nor keep
what he hath, except God be with him, except he bless
him ; therefore let us not be proud, for we are beggars the
best of us.

Note here, that our Saviour bids us to say, " us." This
t/s includes all other men. For every one of us prayeth
for others. When I say, " Give us this day our daily
bread," I pray not for myself only, (if I ask as He bid-
deth me,) but I pray for all others. Wherefore say I not,
" Our Father, give me this day my daily bread ?" For
because God is not my God alone, he is a common God.*
And here we are admonished to be friendly, loving, and
charitable one to another : for of what God gives I cannot
* A God iilso for other*-

Fifth Strmon on the Lord's Prayer. 171

say, " This is my own ;" but I must say, This is ours. For
the rich man cannot say, " This is mine alone, God has
given it unto me for my own use." Nor yet has the
poor man any title unto it, to take it away from him. No,
the poor man may not do so ; for when he does so, he is
a thief before God and man : but yet the poor man hath
tit'e to the rich man's goods, so that the rich man ought
to let the poor man have part of his riches to help and
comfort him withal. Therefore when God sends unto me
much, it is not mine, but ours ; it is not given unto me
alone, but I must help my poof neighbours withal.

But here I must ask you rich men a question. How
happens it you have your riches ? We have them of God,
you will say. But by what means have you them ? By
prayer, you will say : we pray for them unto God, and he
gives us the same. Very well. But I pray you tell me,
what do other men who are riot rich ? pray they not as
well as you do ? Yes, you must say ; for you cannot
deny it. Then it appears that you have your riches not
through your own prayers only, but other men help you
to pray for them. For they say, " Our Father, give us
this day our daily bread," as well as you do ; and perad-
venture they are better than you are, and God hears their
prayer sooner than yours. And so it appears most mani
festly that you obtain your riches of God, not only through
your own prayer, but through other men's also. Other
men help you to get them at God's hand ? Then it follows,
that seeing you get not your riches alone through your
own prayer but through the poor man's prayer, it is right
that the poor man should have part of them, and you
ought to relieve his necessity and poverty.

But what meaneth God by this inequality, that he gives
to some a hundred pounds, unto this man five thousand
pounds, unto this man in a manner nothing at all ? Wnat
meaneth he by this inequality? Here he meaneth, that
the rich ought to distribute his riches abroad amongst the
poor ; for the rich man is but God's officer, God's treasurer,
he ought to distribute them according unto his Lord
God's commandment. If every man were rich, then no
man would do anything ; therefore God makes some rich
and some poor. Again, that the rich may have where to
exercise his charity, God made some rich and some poor :
the poor he sends unto the rich to desire of him in God's
name help and aid. Therefore, you rich men. w^en there
i 2

172 Latimer. — Sermons

comes a poor man unto you, desiring your help, think
none otherwise but that God has sent him unto you, and
remember that your riches are not your own, but you are
only a steward over them. Tf you will not do it, then
cometh in St. John, who saith, " He that hath the sub
stance of this world, and seeth his brother lack, and
helpeth him not, how remaineth the love of God in him?"
He speaks not of them that have it not, but of them that
have it : that man loves not God, if he help not his neigh
bour, having wherewith to do it. This is a sore and hara
word : there are many who say with their mouths they
love God : and if a man should here ask this multitude
whether they love God or no, they would say, Yes, God
forbid else! But if you consider their unmercifulness
unto the poor, you shall see, as St. John said, " The love
of God is not within them." Therefore you rich men ever
consider of whom you have your riches, be it a thousand
pounds, yet you fetch it out of this petition. For this
petition, " Give us this day our daily bread," is God's
store-house, God's treasure-house : here lieth all his pro
vision, and from hence you fetch it. But ever have in
remembrance that this is a common prayer, a poor man
prays as well as you, and peradventure God sends these
riches unto you for another man's prayers' sake, who
prays for you, and whose prayer is more effectual than your
own. And therefore you ought to be thankful unto other
men, who pray for you unto God, and help you to obtain
your riches. Again, this petition is a remedy against the
wicked carefulness of men, when they seek how to live,
and how to get their livings, in such wise, like as if there
were no God at all. And then there are some who will
not labour as "God has appointed unto them ; but rather
give themselves to falsehood, to sell false ware, and deceive
their neighbours, or to steal other men's sheep or conies :*
those fellows are far wide.f Let them come to God's
treasure-house, that is to say, let them come to God, and
call upon him with a good faith, saying, " Our Father,
give us this day our daily bread ;" truly God will hear
them. For this is the only remedy that we have here on
earth — to come to this his treasure-house, and fetch
thence such things as we lack. Consider this word
" daily." God promises us to feed us daily. If you
believe this, why then use you falsehood and deceit?
* Rabbits. * Very wrong.

Fifth Sermon on the Lord's Prayer. 173

Therefore leave your falsehood, get you rather to this trea
sure-house ; then you may be sure of a living : for God
has determined that all who come unto him, desiring his
help, shall be helped. God will not forget them. But
our unbelief is so great, that we will not come unto him,
we rather go about to get our living with falsehood, than
desire the same of him.

0 what falsehood is used in England : yea, in the whole
world ! It were not marvel if the fire from heaven fell
upon us, as it did upon the people of Sodom, only for our
falsehood's sake ! I will tell you of some which are prac
tised in my country where I dwell. But I will not tell it
you to teach you to do the same, but rather to abhor it :
for those which use such deceitfulness, shall be damned
world without end, except they repent. I have known
some that had a barren cow, they would fain have had a
great deal of money for her, therefore they go and take a
calf of another cow, and put it to this barren cow, and so
come to the market, pretending that this cow has brought
this calf, and so they sell their barren cow six or eight
shillings dearer than they would have done else. The
man which bought the cow comes home, peradventure he
has many children, and has no more cattle but this cow,
and thinks he shall have some milk for his children ; but
when all things come to pass, this is a barren cow, and so
this poor man is deceived. The other fellow who sold the
cow, thinks himself a jolly fellow, and a wise merchant,
and he is called one that can make shift for himself. But
I tell thee, whosoever thou art, do so if thou list ; thou
shalt do it at this price, thou shalt go to the devil, and
there be hanged on the fiery gallows world without end ;
and thou art as very a thief as when thou takest a man's
purse from him going by the way, and thou sinnest as well
against this commandment, " Thou shalt do no theft."
But these fellows commonly, who use such deceitfulness
and guiles, can speak so finely, that a man would think
butter should scarcely melt in their mouths.

1 tell you one other falsehood : I know that some hus
bandmen go to the market with a quarter of corn : now
they would fain sell the worst dear as well as the best,
therefore they use this policy ; they go and put a strike of
fine malt or corn in the bottom of the sack, then they put
two strikes of the worst that they have, then a good strike
in the. sack s rnouth, ai"l *<> they come to the market-

174 Laiimer. — Sermons.

Now there comes a buyer, asking, " Sir, is this good
malt ?" " I warrant you," saith he, " there is no better in
this town ;" and so he sells all the malt or corn for the
best, when there are but two strikes of the best in his sack.
The man that buys it, thinks he has good malt, he comes
home : when he puts the malt out of the sack, the strike
which was in the bottom covers the ill malt which was in
the midst, and so the good man never perceives the fraud,
till he comes to use the corn : the other man that sold it,
thinks this is policy, but it is theft before God, and he is
bound to make restitution of so much as those two strikes
which were naught, were sold for too dear ; so much he
ought to restore, or else he shall never come to heaven, if
God is true in his word.

I could tell you of another falsehood, how they make
wool to weigh much, but I will not tell it you. If you
learn to do those falsehoods whereof I have told you now,
then take the sauce with it ; namely, that you shall never
see the bliss of heaven, but be damned, world without
end, with the devil and all his angels. Now go when it
please you, use falsehood ! But I pray you, wherefore will
you deceive your neighbour, whom you ought to love as
well as your own self? Consider the matter, good people,
what a dangerous thing it is to fall into the hands of the
ever-living God. Leave falsehood : abhor it, be true and
faithful in your calling, " Seek the kingdom of God, and
the righteousness thereof: then all things necessary for
you, shall come unto you unlooked for "

Therefore in this petition, note first God's goodness,
how gentle he is towards us, insomuch that he would have
us to come unto him and take of him all things. Then
again, note what we are, namely, beggars, for we beg of
him ; which admonishes us to leave stoutness and proud-
ness, and to be humble.

Note what is, " our ;'* namely, that one prays for an
other, and that this storehouse is common unto all men.

Note again, what we are when we are false — the chil
dren of the devil, and enemies unto God.

There are some men who would have this petition not to
import or contain these earthly things, as things which are
too vile to be desired at God's hand • therefore they ex
pound it altogether spiritually, of things pertaining unto
ihe soul only, which opinion truly I do not greatly like ;
for shall I trust. God for my soul, and shall I not trust him

Fifth Sermon on the Lord's Prayer. 175

for my body ? Therefore 1 take it that all things necessary
to soul and body are contained in this petition : and we
ought to seek all things necessary for our bodily food, only
in this storehouse.

But you must not take my sayings after such sort, as
though you should do nothing but sit and pray, and yet
you should have your dinner and supper made ready for
you. No, not so ; but you must labour, you must do the
work of your vocation, " Seek the kingdom of heaven ;"
you must set those two things together, works and prayer.
He that is true in his vocation, does according as God
wills him to do, and then they pray unto God. That man
or woman may be assured of their living ; as sure, I say,
as God is God. As for the wicked, indeed, God of his
exceeding mercy and liberality provides for them ; and
sometimes they fare better than the good man does : but
for all that the wicked man ever has an ill conscience.
He doth wrong unto God, he is an usurper, he has no
right unto it : the good and godly man he has a right unto
it, for he comes by it lawfully, by his prayer and travail.
But these covetous men, think you, say they this prayer
with a faithful heart? " Our Father, which art in heaven ;
give us this day our daily bread :" think you they say it
from the bottom of their hearts ? No, no ; they do but
mock God, they laugh him to scorn, when they say these
words. For they have their bread, their silver and gold
in their coffers, in their chests, in their bags or budgets,
therefore they have no savour of God ; else they would
show themselves liberal unto their poor neighbours, they
would open their chests and bags, and lay out and help
their brethren in Christ. They are as yet but scorners ;
they say this prayer as the Turk might say it.

Consider this word" Give ;" certainly we must labour,
yet we must not so magnify our labour as though we got
our living by it. For labour as long as you will, you shall
have no profit by it, except the Lord bless your labour.
Therefore we must thank him for it ; he doth it, he giveth
it : to whom ? " Unto him that laboureth and prayeth :"
the man that is so disposed shall not lack, as he saith.
" He will give the Holy Ghost unto them that desire the
same." Then we must ask ; for he gives not to sluggards,
indeed they have his benefits ; they live wealthily ; but
as I told you before, they have it with an ill conscience,
not lawfully. Therefore Christ saith, " He suffers his sun

176 l*atim er — Sermo 71 .* .

to rise upon the just and unjust." Also, " We cannot tell
outwardly by these worldly thing's, who are in the favour
of God, and who are not :" for they are common unto
good and bad ; but the wicked have them not with a good
conscience. The upright good man has his living through
his labour and faithful prayer; beware that you trust not
in your labour, as though you got your living by it : for,
as St. Paul saith, " Neither he that planteth is ought,
nor he that watereth, but God that giveth the increase."
( 1 Cor. iii.) Except God give the increase, all our labour
is lost. They that are the children of this world, as covet
ous persons, extortioners, oppressors, caterpillars, usurers,
think you they come to God s storehouse ? No, no, they
do not ; they have not the understanding' of it ; they can
not tell what it means. For they look not to get their
living at God's storehouse, but rather they think to get
it with deceit and falsehood, with oppression and wrong
doings. For they think, that all things are lawful unto
them , therefore they think that though they take other
men's goods through subtlety and craft, it is no sin.

But I tell you, those things which we buy, or get with our
labour, or which are given us by inheritance, or otherways,
those things are ours by the law, which maketh meum and
tuum (mine and thine). Now all things gotten otherwise
are riot ours ; as those things which are gotten by cratb
conveyances,* by guile and fraud, by robbery and stealing,
by extortion and oppression, by hand-making,! (or how
soever you come by it beside the right way,) it is not
yours ; insomuch that you may not give it for God's sake,
for God hates it.

But you will say, What shall we do with the goods got
ten by unlawful means ? I tell thee, make restitution ,
which is the only way that pleases God. Oh, what bribery,
falsehood^ deceiving, false getting of goods there is in
England ! and yet for all that, we hear nothing of resti
tution ; which is a miserable thing. I tell you, none Oi
them which have taken their neighbour's goods from him
by any manner of falsehood, none of them, I say, shall be
saved, except they make restitution, either in affect or
effect; in effect, when they are able: in affect, \ when
they are not able in any wise. Ezckiel saith, " When the

* Contrivance?.

•f Lajing hamls upon, or pilfering..

« \\ ill or tlrsu t- to <iu it.

Fifth Sermon on the ~Lorcfs Prayer. 177

ungodly doth repent, and restoreth the goods gotten
wrongfully and unlawfully." For unlawful goods ought
to be restored again : without restitution, look not for
salvation. Also this is a true sentence used by St. Augus
tine, " Robbery, falsehood, or otherwise ill-gotten goods,
cannot be forgiven of God, except they be restored again."
Zaccheus, that good publican, that common officer, he
gave good example unto all bribers and extortioners. I
would that they all would follow his example ; he exer
cised not open robbery, he killed no man by the way, but
with craft and subtleties he deceived the poor. When the
poor men came to him, he bade them to come again another
day; and so delayed the time till at length he wearied
poor men, and so got somewhat of them. Such fellows
are now in our time very common ; but they will not learn
the second lesson. They have read the firet lesson, how
Zaccheus was a bribe-taker, but they will not read the
second ; they say A, but they will not sayB. What is the
second lesson ? " If I have deceived any man, I will re
store it fourfold." But we may argue that they are not
such as Zaccheus was, for we hear nothing of restitution:
they lack right repentance.

It is a wonderful Ahing to see, that Christian people will
live in such a state, wherein they know themselves to be
condemned ; for when they go to bed, they go in the name
of the devil. Finally, whatsoever they do, they do it in his
name, because they are out of the favour of God. God
loves them not. Therefore, I say, it is to be lamented
that we hear nothing of restitution. St. Paul saith, " He
that stole, let him steal no more." Which words teach us,
that he who has stolen or deceived, and keeps it, he is a
strong thief till he restore again the thing taken ; and he
shall look for no remission of his sins at God's hand, till
he has restored again such goods.

There are some who say, repentance or contrition will
serve; it is enough when I am sorry for it. Those fellows
cannot tell what repentance means. Look upon Zaccheus,
he repented, but restitution by and by followed. So let
us do too; let us live uprightly and godly ; and when we
have done amiss, or deceived any body, let us make resti •
tution : and afterwards beware of such sins, of such de-
ceitfulness, but rather let us call upon God, and resort to
his storehouse, and labour faithfully and truly for oui
livings Whosoever is so disposed, him God will favour,
i3

178 Latimer. — Sermons.

and he shall lack nothing. As for the other impenitent
sluggards, they are devourers and usurpers of God's gifts,
and therefore they shall be punished world without end in
everlasting fire.

Remember this word " our ;" what it means I told you
And here I have occasion to speak of the properties* of
things : for I fear if I should leave it so, some of you
would report me wrongfully, and affirm, that all things
should be in common : I say not so. Certain it is, that
God has ordained properties of things, so that what is
mine, is not thine ; and what thou hast I cannot take from
thee. If all things were common, there could be no theft,
and so this commandment, " Thou shall not steal," were
in vain ; but it is not so. The laws of the realm make
mine and thine. If I have things by those laws, then I
have them well. But this you must not forget, that St.
Paul saith, " Relieve the necessity of those which have
need." Things are not so common that another man may
take my' goods from me, for this is theft; but they are so
common, that we ought to distribute them unto the poor,
to help them, and to comfort them with it : we ought one
to help another ; for this is a standing sentence, " He that
hath the substance of this world, and shall see his brother
to have need, and shutteth up his entire affection from
him, how dwelleth the love of God in him?" (I John iii.)

There was a certain manner of having things in com
mon in the time of the apostles. For some good men, as
Barnabas, sold their lands and possessions, and brought
the money unto the apostles: but that was done for this
cause ; there were a great many of Christian people at that
time treated very ill, insomuch that they left all their goods.
Now such folk came to the apostles for aid and help •
therefore those who were faithful men, seeing the poverty
of their brethren, went and sold what they had, and spent
the money amongst such poor as were newly made
Christians. Amongst others who sold their goods, there
was Ananias and Sapphira his wife, two very subtle per
sons, they went and sold their goods too, but they played
a (worldly) wise part, they would not stand in danger of
losing all their goods : therefore they agreed together and
took a part from the money and laid it up ; with the other
part they came to Peter, affirming that to be the whole
money. For they thought in their hearts — as all- un-
* Proprietorship, or rights of owners.

Fifth Sermon on the Lord's Prayci . 1 79

faithful men do — we cannot tell how long; this religion
shall abide ; it is good to he wise, and keep somewhat in
store whatsoever shall happen.

Now Peter knowing by the Holy Ghost their falsehood,
first slew him with one word, and afterwards her too •
which indeed is a fearful example, whereby we should be
admonished to beware of lies and falsehood. For though
God punish thee not presently, as he did this Ananias, yet
he shall find thee ; surely, he will not forget thee. There
fore learn here to take heed of falsehood, and beware of
lies. For this Ananias, this wilful Ananias, I say, because
of this wilful lie, went to hell with his wife ; and there shall
be punished world without end ; where you see what a
grievous thing it is to make a lie. This Ananias needed
not to sell his lands, he had no such commandment ; but
seeing he did so, and then came and brought but half the
price, making a pretence, as though he had brought all,
for that he was punished so grievously.

Oh what lies are made now-a-days in England, here
and there in the markets ; truly it is a pitiful thing that we
consider it not. This one example of Ananias and Sap
phira, and their punishment, is able to condemn the who'e
world. You have now heard how men had things in com
mon in the first church : but St. Paul teaches us how
things ought to be in common amongst us, saying, " Help
the necessity of those which are poor." Our good is not
so ours that we may do with it what we please ; but we
ought to distribute it unto them which have need. No man,
as I told you before, ought to take away my goods from
me, but I ought to distribute what I can spare, and hetp
the poor withal. Saith St. Paul, " Distribute them unto
the poor, let them lack nothing ; but help them with such
things as you may spare." For so it is written, " He that
hath much, must make account for much ; and if he have
not spent it well, he must make the heavier account." But
I speak not this to hinder poor folks from labour ; for we
must labour and do the works of our vocation, every one
in his calling ; for so it is written, " Thou shalt eat the
labour of thy hand, and it shall go well with thee." That
is to say, every man shall work for his living, and shall not
be a sluggard, as a great many are : every man shall la-
hour and pray, then God will send him his living. St. Paul
saith, " He that laboureth not, let him not eat." There
fore those lubbers who will not labour, and might labour,

180 La timer. — Sermons.

it is a cood thing to punish them according unto the king's
most godly statutes. For God himself saith, " In thfc
5vveat of thy face shall thou eat thy bread." Then cometh
in St. Paul, who saith, " Let him labour the more, that
he may have wherewith to help the poor " And Christ
himself saith : " It is better to give than to take." So
Christ, and all his apostles, yea, the whole scripture ever
admonishes us concerning our neighbour, to take heed of
him, to be pitiful unto him : but God knows there are a
great many who care little for their neighbours. They do
as Cain did, when God asked him, " Cain, where is thy
brother Abel ?" What, saith he, am I my brother's keeper?
So these rich franklings,* these covetous fellows, they
ncrape all to themselves, they think they should care for
nobody but themselves : God commandeth the poor man
to labour the sorer, that he may be able to help his poor
neighbour : how much more then ought the rich to be
liberal unto them ?

But you will say, Here is a marvellous doctrine, which
commands nothing but " Give, give ;" if I follow this
doctrine, I shall give so much, that at length I shall have
nothing left for myself. These are words of unbelief; he
that speaks such words, is a faithless man. And I pray
you tell me, have you heard of any man that came to
poverty, because he gave unto the poor? Have you heard
tell of such a one ? No, I am sure you have not. And I
dare lay my head to pledge for it, that no man living has
come, or shall hereafter come to poverty, because he has
been liberal in helping the poor. For God is a true God,
and no liar : he promises us in his word, that we shall
have the more by giving to the needy. Therefore the way
to get, is to scatter that which you have. Give, and you
shall gain. If you ask me, How shall I get riches? I
make thee this answer : Scatter that which thou hast, for
giving, is gaining. But you must take heed, and scatter it
according unto God's will and pleasure ; that is, to relieve
the poor withal, to scatter it amongst the flock of Christ ;
whosoever giveth so, shall surely gain ; for Christ saith,
" Give, and it shall be given unto you," It shall be given
unto you. This is a sweet word, we can well away f with
that ; but how shall we come by it ? — Give.

This is the way to get — to relieve the poor. Therefore

* A country landholder.
» Be well pleased.

Fifth Sermon on the Lord's Prayer. 181

it is a false and wicked proposition, to think that with
giving1 unto the poor, we shall come to poverty. What a
giver was Lot, that good man ; came he to poverty through
giving? No.no; he was a great rich man. Abraham, the
father of all believers, what a liberal man was he ? — inso
much that he sat by his door watching when any body
went by the way, that he might call him, and relieve his
necessity. What, came he to poverty ? No, no : he died
a great rich man. Therefore let us follow the example of
Lot and Abraham : let us be liberal, and then we shall
augment our stock. For this is a most certain and true
word, " Give, and it shall be given unto you ;" but we be
lieve it not, we cannot away with it. The most part of us
are more ready to take from the poor, than to relieve their
poverty. They are so careful for their children, that they
cannot tell when they are well ; they purchase this house
and that house, but what saith the prophet ? " Wo Le untc
you that join house to house ;" the curse of God hangeth
over your heads. Christ saith, " He that loveth his father
or mother, or children more than me, he is not meet for
me." Therefore those who always scrape and gather for their
children, and in the mean season forget the poor, whom
God would have relieved, those, I say, regard their chil
dren more than God's commandments : for their children
must be set up, and the poor miserable people are forgot
ten in the mean season.

There is a common saying amongst the worldlings ;
' Happy is that child whose father goeth to the devil :' but
this is a worldly happiness. The same is seen when the
child can begin with two hundred pounds, whereas his
father began with nothing; it is a wicked happiness, if the
father got those goods wickedly. And there is no doubt
but many a father goes to the devil for his child's sake ;
because he neglected God's commandment, scraped for his
child, and forgot to relieve his poor miserable neighbour.

We have in scripture, " Whosoever hath pity over the
poor, he lendeth unto God upon usury ;" that is to say,
God will give it unto him again, with increase : this is a
lawful and godly usury.

Certain it is, that usury was allowed by the laws of this
realm ; yet it followed not that usury was godly, nor al
lowed before God. . . .

But I will tell you how you shall be usurers to get much
gain Give it unto the poor, then God will give it to you

1S2 Latirner. — Sermons.

with gain ; give twenty-pence, and them shall have forty
pence. It shall come again, thou shalt not lose it, or else
God is not God. What needs it to use such deceitful-
ness and falsehood to get riches ? Take a lawful way to
get them, that is, scatter this abroad which thou hast,
and then thou shalt have it again, with great gains ; " four
times," saith scripture. Now God's word saith, that I
shall have again that which I laid out, with usury, with
gain. Is it true what God saith ? Yes. Then let me not
think, that giving unto the poor diminishes my stock, when
God saith the contrary ; namely, that it shall increase ; or
else we make God a liar. For if I believe not his sayings,
then by my infidelity I make him a liar, as much as is in
me.

Therefore learn here to commit usury ; and especially
you rich men, you must learn this lesson well, for of you
it is written : " Whosoever hath much, must make account
for much :'* and you have much, not to do with it what
you lust, but you must spend it as God appoints you in
his word to do : for no rich man can say before God,
" This is my own." No, he is but an officer over it, an
almoner, God's treasurer. Our Saviour saith, " Whoso
ever shall leave his field, shall receive it again a hundred
fold." As, if I should be examined now by the papists, if
they should ask me, Believe you in the mass ? I say, No ;
according unto God's word, and my conscience, it is
naught, it is but deceitfulness, it is the devil's doctrine.
Then I must go to prison, I leave all things behind me,
wife and children, goods and land, and all my friends : I
leave them for Christ's sake, in his quarrel.* What saith
our Saviour unto it ? "I shall have a hundred times so
much." Now though this is spoken in such wise, yet it
may be understood of alms-giving too. For that man or
woman who can find in their hearts for God's sake to
leave ten shillings or ten pounds, they shall have a hun
dred fold again in this life, and in the world to come lite
everlasting. If this will not move our hearts, then they
are more than stony and flinty ; then our damnation is
just and well deserved.

For to give alms, it is like as when a man comes unto
me, and desires an empty purse of rne. I lend him the
purse, he comes by and by and brings it full of money, and

* This was actually done by many in a very few years afterwards.

Fifth Sermon on the Lords Prayer. 183

gives it to me : so that I now have my purse again, and
the money too. So it is to give alms, we lend an empty
purse and take a full purse for it. Therefore let us per
suade ourselves in our hearts, that to give for God's sake,
is no loss unto us, but great gain. And truly the poor
man does more for the rich man in receiving things of him,
than the rich does for the poor in giving them. For the
rich gives only worldly goods, but the poor gives him
by the promise of God all felicity.

" Daily." Here we learn to cast away all carefulness,*
and to come to the storehouse of God, where we shall have
all things competent both for our souls and bodies.
Further, in this petition we desire that God will feed not
only our bodies but also our souls : and so we pray for the
office of preaching. For as the body must be fed daily
with meat, so the soul requires her meat, which is the word
of God. Therefore we here pray for all the clergy, that
they may do their duties, and feed us with the word of
God according to their calling. Now I have troubled you
long, therefore I will make an end: I desire you will re
member to resort to this storehouse. Whatsoever you
have need of, come hither, here are all things necessary for
your soul and body, only desire them. But you have heard
how you must be apparelled ; you must labour and do
your duties, and then come, and you shall find all things
necessary for you : and especially now at this time let us
resort unto God, for it is a great drought, as we think, and
we have need of rain. Let us therefore resort unto our
loving Father, who promises, that when we call upon him
with a faithful heart, he will hear us. Let us therefore
desire him to rule the matter so, that we may have bodily
sustenance. We have the example of Elias, whose prayer
God heard : therefore let us pray this prayer, which our
Saviour and Redeemer Jesus Christ himself taught v.s,
saving, " Our Father which art in heaven," Sfc,. Amen.

* Anxiety, apprehension.

MM

THE

SIXTH SERMON

UPON

THE LORD'S PRAYER.

MATTHEW vi.

And forgive vs oitr trespasses, OK u~e forgive than that
trespass against its.

THIS is a very good prayer, if it is said in faith with the
whole heart. None ever said it with the heart, but lie had
forgiveness, and his trespasses and all his sins were par
doned and taken ftom him. As touching the former peti
tions, I told you that many things were contained in
them ; which you may perceive partly by that I have
said, and partly by gatherings and conjectures. Truly
there is a great doctrine* in it, yet we think it but a light
matter to understand the Lord's prayer, but it is a great
thing. Therefore I would have you mark it well : but
especially keep in your remembrance how our Saviour
teaches us to know the liberality of God, how God has
determined to help us ; insomuch that we shall lack
nothing, if we come to his treasure-house, where is locked
up all things necessary for our souls and bodies.

Further, consider by the same petition that we are but
beggars altogether. For the best of us have need to say
daily, " Our Father, give us this day our daily bread." I
would the proud and lofty fellows would consider this,
namely, that they are but beggars, as St. Paul saith, " What
have ye, (hat you have not gotten with begging ?"

Yet above all things, I would have you to consider this
word " our ;" for in that word are contained great mysteries
and much learning. All those that pray this prayer, that
is to say, all Christian people, help me to get my living at
Ciod's hand ; for when they say " our," they include me
in their prayers.

* Much instruction.

Sixth Sermon on the Lord's Prayer. 185

Again, consider the remedy against carefulness,* which
is, to trust in God, to hang upon him, to come to his trea
sure-house, and then to labour, and to do the works of
our vocation : then undoubtedly God will provide for us,
we shall not lack. Therefore learn to trust upon the
Lord, and leave this wicked carefulness, whereof our Sa
viour admonishes us.

Especially I would have you to consider what a wicked
opinion this is, to fancy that giving to the poor is a di
minishing of our goods. I told you of late of the pro
prieties of things, how things are ours, and how they are
not ours ; all those things which we have, either by labour
or by inheritance, or else by gifts, or else by buying, all
those things which we have by such titles are our own ; but
yet not so that we may spend them according to our own
pleasure. They are ours upon the condition that we shall
spend them to the honour of God, and the relieving of our
neighbours. And here I spake of restitution ; how we
ought *j make amends unto that man whom we have de
ceived, or taken goods wrongfully from him. There are
some men who think there is no other theft but taking
purses, and killing men by the way, or stealing other men's
goods : those men are much deceived ; for there are
" a great number of thieves."

What was this but a theft, when Isaiah saith, " Thy
princes are infidels, and are companions with thieves.
This was a theft, but it was not a common theft : it was a
lordly theft : they could tell how to weary men, and so to
take bribes of them. Such a one was Zaccheus ; he rob
bed not men by the highway, but he was an oppressor,
and forced men to pay more than they ought to pay ;
which his so doing was a theft, as much as if he had
robbed men by the highway. There are many who follow
Zaccheus in his wickedness, but there are few, or none at
all, who will follow him in his goodness, " If I have
deceived any man, I will pay it again fourfold." I would
wish that all bribers and false tollers* would follow his
example. But I tell you, without restitution there is no
salvation: this is a certain sentence, allowed and approved,
first, by the holy scripture; secondly, by all the writers
that ever wrote upon scripture ; yea, the very school
doctors, as bad as they were, yet they never contradicted
that, but said, " We ought to make restitution of a man's
* Anxiety. •• Tax gatherers, or takers generally.

186 Latimer. — Sermons.

i

good name, and of his poods taken from him wrongfully:"
that is to say, when we have slandered any body, we
ought to make them amends. Also, when we have taken
any man's goods wrongfully, we ought to make him
amends ; else we shall never be saved, for God abhorreth
me, and all things that I do are abominable before him.

" Forgive !" Who is there in this world that hath not
need to say, " Lord, forgive me ?" No man living, nor ever
was, or shall be, our Saviour only excepted : he was " an
undefiled Lamb." I remember a verse which I learned
almost forty years ago, which is this : Seepe precor mortem,
m rtemqite deprecor idem, in English, " I pray many times
for death to come ; and again 1 pray, that he shall not
come." This verse puts a difference in precor and deprecor;
precor is, when I would fain have a thing ; deprecor is,
when I would avoid it. Like as Elias the prophet when
Jezebel had killed the prophets of the Lord, Elias being
hidden in the mount, desired of God to die ; and this is
precor. Now deprecor is the contrary, when I would avoid
the thing, then I use deprecor. Now in the Lord's prayer
till this petition, we have been in precor, that is to say,
we have desired things at God's hand. Now comes
deprecor, I desire him now to remove those things which
may do me harm : as sin, which doth harm : therefore I
would have him take away my trespasses. Now who is there
in the world, or ever has been, who has not need to say this
deprecor, to desire God to take from him his sins ; to
" forgive him his trespasses." Truly, no saints in heaven,
be they as holy as they may, yet they have had need of
this deprecor; they have had need to say, " Lord, for
give us our trespasses." Now you ask wherein standeth
our righteousness? Answer, in God's forgiving unto us
our unrighteousness. Wherein standeth our goodness ?
In God's taking away our wickedness ; so that our good
ness standeth in His goodness.

In the other petition we desire all things necessary for
our bodily life, as long as we are here in this world ; " For
every man hath a certain time appointed him of God, and
God hvdeth that same time from us." For some die in
joung age, some in old age, according as it pleases him.
He has not manifested to us the time, because he would
have us ready at all times: else if I knew the time, I
should presume upon it, and so should be worse. But he
would have us ready at all times, and therefoie he hides

Sixth Sermon on the Lordfs Prayer. 187

the time of our death from us And it is a common saying,
" There come as many skins of calves to the market, as of
bulls or kine." But we may be sure, there shall not fall
one hair from our head without his will ; and we shall not
die before the time that God has appointed unto us ; which
is a comfortable thing, specially in time of sickness or
wars. For there are many men who are afraid to go to
war, and to do the king service, for fear they shall be slain.

Also vicars and parsons are afraid when there comes a
sickness in the town ; therefore they were wont commonly
to get out of the way, and send a friar thither, who did
nothing else but rob and spoil them : which doings of the
vicar were damnable ; for it was diffidence and mistrust in
God. Therefore, ye vicars, parsons, or curates, what name
soever you bear, when there comes any sickness in your
town, leave not your flock without a pastor, but comfort
them in their distress ; and believe certainly that with your
well-doings you cannot shorten your lives. Likewise, you
subjects, when you are commanded by the king, or his
officers, to go to war, to fight against the king's enemies ;
go with a good heart and courage, not doubting but that
God will preserve you, and that you cannot shorten your
life with well-doing. Peradveuture God has appointed
you to die there, or to be slain ; happy are you when you
die in God's quarrel. For to fight against the king's ene
mies, being called unto it by the magistrates, is God's
service : therefore when you die in that service with a good
faith, happy are you.

There are some who say, when their friends are slain
in battle, O, if he had tarried at home he would not have
lost his life ! These sayings are wrong : for God hath ap
pointed every man his time. To go to war in presurnptu-
ousness, without an ordinary calling, such going to war I
allow not: but when you are called, go in the name of the
Lord ; and be well assured in your heart, that you cannot
shorten your life with well-doing.

" Forgive us ;" Here we sue for our pardon • and so
we acknowledge ourselves to be offenders. For the un-
guilty need no pardon. This pardon, or remission of sins
is so necessary that no man can be saved without it.
Therefore of remission standeth the Christian man's life ;
for so saith David, " Who is blessed of God ? He whose
iniquities are forgiven, and whose sins are covered." He
saith not ; Blessed are they who have never sinned : for

188 Latwirr. — Sermons.

where dwell such as have never sinned ? Truly, nowhere ;
they are not to be gotten. Here the prophet signifies that
all we are sinners ; for he saith, " whose sins are par
doned." And here we are painted out in our colours, else
we should be proud ; and so he saith in the gospel,
" Forasmuch as we be all evil." There he gives us our
own title and name, calling us wicked and ill. There is
neither man nor woman that can say they have no sin ;
for we are all sinners. But how can we hide our sins ?
The blood of our Saviour Jesus Christ hideth our sins and
washeth them away. And though one man had done all
the world's sins since Adam's time, yet he may be reme
died by the blood of Jesus Christ ; if he believe in him
he shall be cleansed from all his sins. Therefore all our
comfort is in him, in his love and kindness. For St. Paul
saith, " Charity covereth the multitude of sins." So it
doth indeed ; — the love of our Saviour Jesus Christ, his
love towards us covers and takes away all our sins ; inso
much that almighty God shall not condemn us, and the
devil shall not prevail against us. Our nature is ever to
hide sin, and to cloak it ; but this is a wicked hiding, and
this hiding will not serve : " He seeth our wickedness,**
and he will punish it ; therefore our hiding cannot serve
us. But if you are disposed to hide your sins, 1 will tell
you how you shall hide them.

First, acknowledge them, and then believe in our Sa
viour Christ, put him in trust withal ; he will pacify his
Father ; for " to that end he came into the world to save
sinners." This is the right way to hide sins, not to go
and excuse them, or to make them no sins. No, no ; the
prophet saith, " Blessed is that man to whom the Lord
imputeth not his sins/' (Psal. xxxii.) He saith not, Blessed
is he that did never sin ; but blessed is he to whom sin is
not imputed.

And so here in this petition we pray for remission of our
sins, which is so requisite to the beginning of the spiritual
life, that no man can come thereto, except he pray for re
mission of his sins ; which standeth in Christ our Re
deemer : he hath washed ar.d cleansed our sins ; by him
we shall be clean. But how shall we come to Christ?
How shall we have him ? I hear that he is beneficial, as
scripture witnesses, " There is full and plenteous redemp
tion by him." But how shall I get that ? How shall T
come ui.to it? Truly hy faith: faith is the hand where-

Sixth Sermon on the Lords Prayer. 189

with we receive his benefits ; therefore we must needs have
faith. But how shall we obtain faith? Faith indeed brings
Christ, and Christ brings remission of sins : but how shall
we obtain faith? Answer, St. Paul teaches us this, say
ing, " Faith cometh by hearing God's word." Then if we
will come to faith, we must hear God's word : if we must
hear God's word, then we must have preachers who are
able to tell us God's word. And so it appears, that in this
petition we pray for preachers ; we pray unto God, that he
will send men amongst us who may teach us the way of
everlasting life.

Truly it is a pitiful thing to see schools so neglected,
scholars not maintained, every true Christian ought to
lament the same. But I have a good hope, since God has
done greater things in taking away and extirpating all
popery,* that he will send us a remedy for this matter too.
I hope he will put into the magistrate's heart to consider
these things ; for by this office of preaching God sendeth
faith. This office is the office of salvation ; '; for it hath
pleased God by the foolishness of preaching to save the
believers." So, I say, we pray for this office which brings
faith ; faith brings to Christ ; Christ brings remission of
sins; remission of sins brings everlasting life.

Oh this is a godly prayer, which we ought at all times
to say, for we sin daily; therefore we had need to say
daily, " Forgive us our trespasses ;" and, as David saith.
" Lord, enter not into judgment with thy servant ;" for we
are not able to abide his judgment. If it were not for this
pardon, which we have in our Saviour Jesus Christ, we
should all perish eternally. For when this word, " For
give," was spoken with a good faith, and with a penitent
heart, there never was a man but he was heard. If Judas,
that traitor, had said it with a good faith, it should have
saved him ; but he forgot that point ; he was taught it
indeed, our Saviour himself taught him to pray so, but he
forgot it again. Peter remembered that point : he cried,
" Lord, forgive me ;" and so he obtained his pardon, and so
shall we do : for we are ever in that case, that we have
need to say, " Lord, forgive us ;" for we ever do amiss.

But here is one addition, one hanger on ; " As we forgive

them that trespass against us." What means this? Indeed

it sounds according to the words, as though we might or

should merit remission of our sins by our forgiving : as for

* This was sai'l in the reign nf kn>s Edward VI.

190 Lalimr.r.-— Sermons.

an example ; that man hath done unto me a foul turn, he
hath wronged me ; at length he acknowledges his folly, and
comes to me, and desires me to forgive him ; I forgive
him. Do I now, in forgiving my neighbour his sins which
he has done against me, do I, I say, deserve or merit at
God's hand forgiveness of my own sins ? No, no : God
forbid : for if this should be so, then farewell Christ, it
takes him quite away, it diminishes his honour, and it is
very treason wrought against Christ. This has been in
times past taught openly in the pulpits and in the schools,
but it was very treason against Christ; for in him only,
and in nothing else, neither in heaven nor in earth, is remis
sion of our sins ; unto him only pertaineth this honour. For
remission of sins, wherein consists everlasting life, is such
a treasure that it passes all men's doings : it must not be
our merits that shall serve, but his ; he is our comfort — it
is the majesty of Christ, and his blood-shedding that
cleanses us from our sins. Therefore whosoever is
minded contrary unto this, " he robbeth Christ of his
majesty," and so casts himself into everlasting danger.
For though the works which we do are good outwardly,
and God is pleased with them, yet they are not perfect ;
for we believe imperfectly, we love imperfectly, we suffer
imperfectly, not as we ought to do; and so all things that
we do are done imperfectly. But our Saviour has so
remedied the matter, and taken away our imperfectness,
that they are counted now before God most perfect and
holy, not for our own sake, but for his sake ; and though
they are not perfect yet they are taken for perfect : and so
we come to perfectness by him. So you see as touching
our salvation, we must not go to working, to think to get
everlasting life with our own doings. No, this wer j
deny Christ's salvation, and remission of sins, which is his
gift, his own free gift. As touching our good works which
we do ; God will reward them in heaven, but they cannot
get heaven. Therefore let every man do well, for he shall
be well rewarded ; but let them not think that they with
their doings may get heaven ; for so doing is a robbing 01
Christ.

What shall we learn now by this addition, where we
say, " As we forgive them that trespass against us ?" J
tell you this addition is put unto it not without great cause;
for our Saviour, being a wise and perfect teacher, would
speak no words in vain. This addition is put unto it to be

Sixth Sermon on the Lortfs Prayer. 191

a certain and sure token unto us, whether we have the
true faith in our hearts or no. For faith, the right faith, I
say, consists not in the knowledge of the stories; to believe
the stories written in the New and Old Testament is not
the lively faith which brings salvation. For the devil him
self believes the stories, and yet is, and shall be damned
world without end. Therefore we must have the right
faith, the lively faith, the faith that brings salvation, which
consists in believing that Christ died for my sins sake.
With such a faith I draw him unto me, with all his bene
fits. I must not stand in generalities, as to believe that
Christ suffered under Pontius Pilate, but I must believe
that it was done for my sake, to redeem with his passion*
my sins, and all theirs who believe and trust in him. If
I believe so, then I shall not be deceived.

But this faith is a hard thing to be had, and many a
man thinks himself to have that faith, when he has nothing
less. Therefore I will tell you how you shall prove whe
ther you have the right faith or not, lest you be deceived
with a phantasy of feith, as many are. Therefore prove
thyself on this wise ; here is a man who has done me
wrong, has taken away my living or my good name, he
has slandered me, or otherwise hurt me ; now at length
he comes unto me, and acknowledges his faults and tres
passes, and desires me to forgive him : if I now feel my
self ready and willing to forgive him, from the bottom ol
my heart, all things that he has done against me, then I
may be assured that I have the lively faith ; yea, I may
be assured that God will forgive me my sins, for Christ his
Son's sake. But when my neighbour comes unto me,
confessing his folly, and desiring forgiveness : if I then
am sturdy and proud, if my heart is flinty, and my stomach
bent against him, insomuch that I refuse his request, and
have an appetite to be avenged upon him ; if I have such
a sturdy stomach, then I may pronounce against myself,
that I have not that lively faith in Christ which cleanses
my sins. It is a sure token that I am not of the number
of the children of God as long as I abide in this sturdiness.

There is no good person but is slandered or injured
by one means or another, and commonly it is seen that
those who live most godly have in this world the greatest
rebukes ; they are slandered and backbitten, and divers
ways vexed by the wicked. Therefore thou, whosoever
* Sufferings.

192 Laiimer. — Sen/ton*.

thou art, that sufferest such wrongs, either in thy good
and substance, or in thy good name and fame, examine
thyself; go into thy heart, and if thou canst find in thy
heart to forgive all thy enemies whatsoever they have done
against thee, then thou mayest be sure that thou art one
of the flock of God; yet thou must beware, as F said be
fore, that thou think not to get heaven by such remitting
of thy neighbour's ill-doings. But by such forgiving, or
not forgiving, thou shalt know whether thou hast faith or
not. Therefore if we have a rebellious stomach, and a
flinty heart against our neighbour, so that we are minded
to avenge ourselves upon him, and so take upon us God's
office, who saith, " Yield unto me the vengeance, and I
shall recompense them ;" (Heb. x. Deut. xxxii.) as I told
you, we are not of the flock of Christ. For it is written,
" Whosoever saith, I love God, and hateth his brother,
that man or woman is a liar;" (1 John iv.) for it is im
possible for me to love God and hate my neighbour. And
our Saviour saith, " When you will pray, forgive first ;"
else it is to no purpose, you get nothing by your prayer.
Likewise we see in the parable of that king who called
his servants to make an account, and pay their debts,
where he remitted one of them a great sum of money:
now that same fellow, whom the Lord pardoned, went out
and took one of his fellow-servants by the neck, and hand
led him most cruelly, saying, " Give me my money." He
had forgotten, belike, that his Lord had forgiven him.

Now the other servants seeing his cruelty came unto
the king, and told him how that man used his fellow so
cruelly. The Lord called him again, and after great re
bukes cast him into prison, there to lie till he had paid the
last farthing. Upon that our Saviour saith, " Thus will
my heavenly Father also do unto you, if ye forgive not.
every one his brother even from your hearts." (Matt, xviii.)
Therefore let us take heed by that wicked servant who
would not forgive his fellow-servant when he desired of
him forgiveness, saying, " Have patience with me, saith
he, and 1 will pay thee all my debts." But we cannot say
so unto God ; we must only call for pardon.

There are many persons who, when they are sick, they
say, " Oh that I might live but one year longer, to make
amends for my sins ;" which saying is very naught and
ungodly; for we are not able to make amends for our *«ns;
Wily Christ; he is "the Lamb of God which taketh away

tiut/i Strmon on the Lordtt Prayer. 193

our sins." Therefore when we aie «ick we should say;
" Lord God, thy will be done ; if I can do any thing to
thy honour and glory, Lord, suffer me to live longer, but
thy will be done." As for satisfaction, we cannot do the
least piece of it.

You have heard now how we ought to be willing to for
give our neighbours their sins, which is a true token that
we are children of God : to this our Saviour also exhorts
us, saying, " Tf thou otferest therefore thy gift before the
altar, and there rememberest that thy brother hath some
what against thee, leave thou thy gift there before the
altar, and go first and be reconciled unto thy brother."
(Matt, v.) Leave it there, saith our Saviour, if thy bro
ther have any thing against thce: go not about to sacri
fice to me, but first above all things go and reconcile
thyself unto thy brother. In such a manner St. Paul also
exhorts us, saying, " I would have men to pray without
anger and disputation." There are many wranglers and
brawlers now-a-days, which do not well ; they shall well
know that they are not in the favour of God ; God is dis
pleased with them • let us, therefore, give up ourselves to
prayer, so that we may love God and our neighbour. It
is a very godly prayer to say, " Lord, forgive us our tres
passes, as v\e forgive them that trespass against us."

But there are peradventure some of you who will say,
' The priest can absolve me and forgive me my sins.' Sir, I
tell thee, the priest or minister, call him what you will, has
power given unto him from our Saviour to absolve in
such wise as lie is commanded by him ; but I think mi
nisters are not greatly troubled therewith ; for the people
seek their carnal liberties, which indeed is not well, and a
thing which displeases God. For I would have those
who are grieved in conscience, go to some godly man,
who is able to minister God's word, and there to fetch
their absolution, if they cannot be satisfied in the public
sermon ; it were truly a thing which would do much
good. But to say the truth, there is a great fault in the
priests, for they, for the most part, are unlearned and
wicked ; and rather seek means and ways to wickedness
than to godliness . but a godly minister, who is instructed
in the word of God, can and may absolve in open preach
ing ; not of his own authority, but in the name of God :
for God saith, " I am he that cleanseth thy sins." But I
may absolve you SMS an officer of Christ, in the open pulpit

LATIMER. K

194 Latimer. — Sermons.

in this manner : " As many as confess their sins unto
God, acknowledging themselves to be sinners, and believe
that our Saviour through his passion hath taken away
their sins, and have an earnest purpose to leave sin ; as
many, I say, as are so affectioned, I, as an officer of
Christ, as his treasurer, absolve you, in his name." This
is the absolution which I can make by God's word.

Again, as many as will stand in defence of their wick
ednesses, will not acknowledge them, nor purpose to
leave them, and so have no faith in our Saviour, to be
saved by him through his merit ; to them I say, " I bind
you ;" and I doubt not but they shall be bound in heaven :
for they are the children of the devil, as long as they are
in such unbelief, and purpose to sin.

Here you see how, and in what manner a preacher may
absolve or bind : but he cannot do it of fellowship or
worldly respect. No, in no wise — he must do it accord
ing as Christ hath commanded him. If God now
command to forgive nim that sinneth against me, how
much more must I be reconciled to him whom I have
offended ? I must go unto him, and desire him to forgive
me, I must acknowledge my fault, and so humble myself
before him. Here a man might ask a question, saying,
What if a man has offended me grievously, and has hurt
me in my goods, or slandered me, and is sturdy in it, if
he stands in defence of himself and his own wickedness,
and will not acknowledge himself, shall I forgive him ?
Answer- — Truly, God himself does not so, he forgiveth not
sins, except the sinner acknowledge himself, confess his
wickedness, and cry to him for mercy. Now I am sure,
God requires no more at our hands than he himself does.
Therefore I will say this — If thy neighbour or any man
hath done evil against thee, and will not confess his faults,
but wickedly defends the same, I, for my own discharge,
must put away all rancour and malice out of my heart, and
be ready, as far as I am able, to help him ; if I do so, I am
discharged before God, but so is not he. For truly that
sturdy fellow shall make a heavy account before the
righteous Tudge.

Here I have occasio i to speak against the Novatiaus,*

* Novatus lived in the third century. His followers held, that
those wbo had once fallen from the faith, by persecution or other-
\vise. ought not to be received ap.in into the church, although they
tt'.lenvards repented.

Sixth Sermon on the Lonfs Prayer. 19f>

who deny remission of sins. Their opinion was, that he
who came once to Christ, and had received the Holy
Ghost, and after that sinned again, should never come to
Christ ag-ain, his sins should never be forgiven him; which
opinion is most erroneous and wicked, yea, and quite
against scripture. For if it should be so, there would
nobody be saved; for there is no man but einneth daily.
I told you how you should understand those two places of
scripture, which seem to be very hard, " There is no sacri
fice," &c. As concerning- the sin against the Holy Ghost,
we cannot judge beforehand, but afterwards, I know now
that Judas sinned ag-ainst the Holy Ghost, also Nero,
Pharaoh, and one Franciscus Spira,* which man had
forsaken popery, and done very boldly in God s quarrel :
at the leng-th he was complained of, the Holy Ghost
moved him in his heart to stick unto it, and not to forsake
God's word ; he, contrary to that admonition of the Holy
Ghost, denied the word of God, and so finally died in des
peration : him I may pronounce to have sinned the sin
ag-ainst the Holy Ghost. But I will show you a remedy
for the sin against the Holy Ghost. Ask remission of sin
in the name of Christ, and then I ascertain you,f that you
sin not against the Holy Ghost. For " the mercy of God
far exceedeth our sins.''

I have heard tell of some, who when they said this pe
tition, perceived that they asked of God forg-iveness, like
as they themselves forg-ive their neighbours ; and again,
perceiving themselves so unapt to forgive their neigh
bour's faults, came to that point, that they would not say
this prayer at all ; but took our Lady's Psalter J in hand,
and such fooleries, thinking they might then do unto
their neighbour a foul turn with a better conscience, than
if they said this petition : for here they wish the ven
geance of God upon their own heads, if they bear grudg-e
in their hearts, and say this petition. But if we will be
right Christians, let us set aside all hatred and malice, Ijet us
live godly, and forg-ive our enemies ; so that we may from

* About the year 1548, lived at Padua Francis Spira, an advocate,
xvho when he was about forty-four years of age, became a convert to
^utlier's doctrines, which he defended strenuously, and thereby
made many converts. The priests, upon this, brought him before the
pope's legate at Venice, who persuaded Spira to abjure and return
to popery. After this the unhappy man fell into a deep melancholy,
.tid died in absolute despair.

t Assure you.

t A popish service, repeating the " Hail Mary," &c.
x. 2

1 96 Latimer. — Sermons.

the bottom of our hearts say, " Our Father, which art in
heaven, forgive us our trespasses." There are some who
when they say, " Forgive us our trespasses," think that
God will forgive the guilt only and not the pain ; and there
fore they believe that they shall go into purgatory, and
there be cleansed from their sins : which thing is not so ;
they are liars who teach such doctrine. For God forgives
us both the pain and the guiltiness of sins ; as it appeared
in David when he repented, Nathan said unto him, " The
Lord hath taken away thy wickedness." But they will
say, God took away the guilt of his sins, but not the pain ;
for he punished him afterward. Sir, you must understand
that God punished him ; but not to the end that he should
make satisfaction and amends for his sins, but for a warn
ing. God would give him a warning, therefore he pu
nished him. So likewise, whosoever is a repentant
sinner, as David was, and believes in Christ, he is clean,
both from the pain and guiltiness of his sins ; yet God
puntshes sins, to make us to remember and beware of sins.

Now to make an end : you have heard how needful it is
for us to cry unto God for forgiveness of our sins, where
you have heard, wherein forgiveness of our sins standeth,
namely, in Christ the Son of the living God. Again, I
told )ou how you should come to Christ, namely, by faith,
and faith comes through hearing the word of God.

Remember then this addition, " As we forgive them
that trespass against us ;" which is a sure token whereby
xve may know whether we have the true faith in Christ or
not. And here you learn, that it is a good thing; to have an
enemy, for we may use him to our great advantage : through
him or by him, we may prove ourselves, whether we have
the true faith or not.

Now I shall desire you yet again to pray unto Almighty
God, that he will send such weather, whereby the fruits of
the field may increase, for we think we have need of rain.
.Let us therefore call upon him, who knows what is best
for us : Therefore say with me the Lord's prayer, as he
himself hath taught us; " Our Father, which art," &c

197

THE

SEVENTH SERMO>

UPON

THE LORD'S PRAYER.

MATTHEW vi.
And lead us not into temptation, but deliver us from evil.

IN the former petition, where we say, " Forgive us our
trespasses," we fetch remedies for sins past : for we must
needs have forgiveness, we cannot remedy the matter of
ourselves, our sins must be remedied by pardon — by re
mission ; other righteousness we have not, except the for
giving our unrighteousness — our goodness standeth in the
forgiving of our wickedness.

All mankind must cry for pardon, and acknowledge
themselves to be sinners, except our Saviour, who was
clean without spot of sin. Therefore when we feel our
sins, we must with a penitent heart resort hither, and say,
" Our Father, which art in heaven, forgive us our tres
passes, as we forgive them that trespass against us.''
Mark well this addition, " as we forgive them that tres
pass," for our Saviour puts the same unto it, not that we
should merit any thing by it, but rather prove our faith,
whether we are of the faithful flock of God, or not. For
the right faith abides not in the man that is disposed
purposely to sin, to hate his even Christian,* or to do other
manner of sins. For whosoever purposely sins against
his conscience, has lost the Holy Ghost, the remission of
sins, and finally Christ himself. But when we are fallen
so, we must fetch them again at God's hand by this
prayer, which is a storehouse: here we shall find remission
of our sins.

And though we are risen ever so well, yet when we fall
* Felbw-christian.
K 3

198 Latimer. — Sermons

a<rain, when we sin again, what remedy then ? What
avails it to me to be risen once, and fall by and by into the
sell-same sin again, which is a renewing of the other
sins ? For whosoever has done wickedly an act against
God, and afterward is sorry for it, cries to God for mercy,
and so obtains forgiveness of the same sin, if by and
by, willingly and wittingly, he does the self-same sin
again, he renews by so doing all those sins which before
time were forgiven him. Which thing appears by the
lord, that took reckoning of his servants, where he found
one who owed him a great sum of money ; the lord pitied
him, and remitted him all the debt. Now that same man
afterwards showed himself unthankful and wicked ; there
fore the lord called him, and cast him into prison, there to
lie till he had paid the uttermost farthing, notwithstanding
that he had forgiven him before, &c.

So we see the guiltiness of the former sins turn again,
when we do the same sins again. Seeing then that it is
so dangerous a thing to fall into sin again, we had need
to have some remedy, some help, that we might avoid sin,
and not fall thereto again : therefore here follows this
petition, " Lead us not into temptation."

Here we have a remedy, here we desire God that he will
preserve us from falling into sin. Our Saviour, that loving
teacher, knew whereof we had need, therefore he teaches
us to beg preservation from God, that we fall not ; " Lead
us not into temptation ;" that is to say, " Lord God, lead
us not into trial, for we shall soon be overcome, but pre
serve us, suffer us not to sin again, let us not fall, help us,
that sin get not the victory over us."

And this is a necessary prayer ; for what is it we can
do ? Nothing at all but sin. And therefore we have
need to pray unto God, that he will preserve and keep us
in the light way; for our enemy the devil is an unquiet
spirit, ever lying in the way, seeking occasion how to
bring us to ungodliness. Therefore it appears how much
we have need of the help of God : for the devil is an old
enemy, a fellow of great antiquity, he hfis endured this five
thousand and fifty-two years ; in which space he has
learned all arts and cunnings, he is a great practiser, there
is no subtlety but he knows the same. As an artificer who
is cunning and expert in his craft, and knows how to go
to work, how to do his business the readiest way ; so the
devil knows all ways how to tempt us, and to give us au

Seventh Sermon on the Lord's Prayer. 19'J

overthrow ; insomuch that we cannot begin or do any
thing-, but he is at our heels, and works some mischief,
whether we are in prosperity or adversity, whether we are
in health or sickness, life or death ; he knows how to use.
the same to his purpose.

As for an example : when a man is rich, and of great
substance, the devil setteth upon him with his crafts, in
tending to bring him to mischief: and so he moves him to
despise and contemn God, and to make his riches his God.
Yea, he can put such pride into the rich man's heart, that
he thinks himself able to bring all things to pass ; and so
begins to oppress his neighbour with his riches. But
God by his holy word warns us, and armsr-jus against such
crafts and subtleties of the devil, saying, " If riches come
upon you, set not your hearts upon them." (Ps. Ixii.) He
commands us not to cast them away, but not to set our
hearts upon them, as wicked men do. For to be rich
is a gift of God, if riches are rightly used ; but the
devil is so wily, he stirs up rich men's hearts to abuse
them.

Again, when a man falls into poverty, so that he lacks
things necessary to sustain this bodily life : lo, the devil is
ever ready at hand to take occasion by that poverty to
bring him to mischief. For he will move and stir up the
heart of the man that is in poverty — not to labour and
ca'ling upon God — but rather to stealing and robbing;
notwithstanding God forbids such sins in his laws ; or else
at least he will bring him to use deceit and falsehood with
his neighbour ; intending that way to bring him to ever
lasting destruction.

Further, when a man is in honour and dignity, and in
great estimation, this serpent sleepeth not, but is ready
to give him an overthrow. For though honour is good,
unto those who come lawfully by it, and though it is a
gift of God, yet the devil will move that, man's heart who
hath honour, to abuse his honour ; for he will make him
lofty, and high-minded, and fill his heart full of ambition,
so that he will ever have a desire to come higher and
higher: and all those who will withstand him, shall be
hated, or ill entreated at his hand : and at length he shall
be so poisoned with this ambition, that he shall forget all
humanity and godliness, and consequently fall into the
fearful hands of God. Such fellow is the devil, that old
doctor.

200 Latimer. — Sermon*

If it come to pass that a man fall into open ignominy
and shame, so that he shall be nothing regarded before
the world : then the devil is at hand, moving and stirring
his heart to irksomeness, and at length to desperation.

If he be young and lusty, the devil will put into his
heart, and say to him, " What ? thou art in thy flower,
man ; take thy pleasure ; make merry with thy compa
nions ; remember the old proverb, ' Young saints, old
devils :' " which proverb in very deed is naught and deceit
ful, and the devil's own invention ; who would have pa
rents negligent in bringing up their children in goodness :
he would rather see them brought up in idleness and
wickedness, therefore he found out such a proverb, to make
them careless about their children. But, as I said before,
this proverb is naught, for look commonly where children
are brought up in wickedness, they will be wicked all their
lives after ; and theref-.re we may say thus, " Young
devil, old devil ; young saints, old saints ; the cask will
long savour of that liquor that is first put into it.'' And
here appears how the devil can use the youth of a young
man to his destruction, by exhorting him to follow the
fond* lusts of that age.

Likewise, when a man comes to age, that old serpent
will not leave him, but he is ever stirring him from one
mischief unto the other, from one wickedness to another ,
and commonly he moves old folks to avarice and covetous-
ness : for then old folks will commonly say, by the inspira
tion of the devil, " Now it is time for me to lay up, to keep
in store somewhat for me, that I may have wherewith to
live when I shall be a cripple ;" and so under this colour t
they set all their hearts and minds only upon this world,
forgetting their poor neighbour whom God would have
relieved by them. But, as I told you before, this is the
devil's invention and subtlety, who blinds their eyes so,
and withdraws their hearts so far from God, that it is
scarcely possible for some to be brought again : for they
have set all their hearts and phantasies in such wise upon
their goods, that they cannot suffer any body to occupy
their goods, while they themselves use it not ; to the verify
ing of this common sentence : ' The covetous man lacketh
as well those things which he hath, as those things which
he hath not.' So likewise when we are in health, the devil
moves us to all wickedness and naughtiness, to lechery,
* Foolish. t Pretence.

Seventh Sermon on the Lord's Prayer. 201

theft, and other horrible sins, putting1 quite out of OUT
minds the remembrance of God and his judgments ; inso
much that we forget that we shall die.

Again, when we are in sickness, he goes about like a
lion, to move and stir us up to impatience and murmur
ing against God ; or else he makes our sins so horrible
before us that we fall into desperation. And so it appears
that there is nothing either so high or low, so great or
small, but the devil can use that self-same thing, as a
weapon to fight against us withal, as with a sword. There
fore our Saviour, knowing the crafts and subtleties of our
enemy the devil, how he goes about day and night, with
out intermission, to seek our destruction, teaches us here
to cry unto God our heavenly Father for aid and help, for
a subsidy* against this strong and mighty enemy, against
the prince of this world ; as St. Paul disdained not to call
him; for he knew his power and subtle conveyances.
Without doubt St. Paul had some experience of him.

Here by this petition when we say, " Lead us not into
temptation ;" we learn to know our own impossibility and
infirmity ; namely, that we are not able of our own selves
to withstand this great and mighty enemy the devil.
Therefore here we resort to God, desiring him to help and
defend us, whose power surpasseth the strength of the
devil. So it appears that this is a most needful petition, for
when the devil is busy about us, and moves us to do against
God, and his holy laws and commandments, we should ever
have in remembrance whither to go, namely, to God, ac
knowledging our weakness, that we are not able to with
stand the enemy. Therefore we ought always to say, " Oui
Father, which art in heaven ; lead us not into temptation.''

This petition, " Lead us not into temptation," the mean
ing of it is — Almighty God, we desire thy holy majesty to
stand by and with us, with thy Holy Spirit, so that tempta
tion overcome us not, but that we, through thy goodness
and help, may vanquish and get the victory over it ; for
it is not in our power to do it : thou, O God, must help
us to strive and fight.

It is with this petition, " Lead us not into temptation,'

even as much as St. Paul saith, " Let not sin reign in your

corruptible body.*' He does not require that we shall

have no sin, for that is impossible unto us ; but he requires

that we be not servants unto sin, that we give not place

* Assistance. A subsidy ;vas a grant of money.

K.3

202

Latimer — Sermon*.

unto it, that sin rule not m us. And this is a command
ment, we are commanded to forsake and hate sin, so that
it may have no power over us. Now we should turn this
commandment into a prayer, and desire of God that he
will keep us, that he will not lead us into temptation:
that is to say, that he will not suffer sin to have the rule
and governance over us, and so we shall say with the
prophet, " Lord, rule and govern thou me in the right
way." And so we shall turn God's commandment into a
prayer, to desire of him help to do his will and pleasure ;
as St. Augustine saith, " Give that thou commandest, and
then command what thou wilt." As if we said — If thou
wilt command only and not give, then we shall be lost, we
shall perish.

Therefore we must desire him to rule and govern all
our thoughts, words, acts, and deeds, so that no sins bear
rule in us ; we must require him to put his helping hand
to us, that we may overcome temptation, and not tempta
tion us. This I would have you consider, that every
morning when you rise from your bed, you would say
these words with a faithful heart and earnest mind :
" Lord, rule and govern me so, order my ways so, tha';
sin get not the victory of me, that sin rule me not, but let
thy Holy Ghost inhabit my heart.* And especially when
any man goeth about a dangerous business, let him ever
say, " Lord, rule thou me ; keep me in thy custody." So
this is the first point, which you shall note in this petition,
namely, to turn the commandments of God into a prayer.
He commands us to leave sins, to avoid them, to hate
them, to keep our heart clean from them ; then let us turn
his commandment into a prayer, and say, " Lord, lead us
not into temptation ;" that is to say, Lord, keep us, that
the devil, prevail not against us, that wickedness get not
the victory over us.

You shall not think that it is an ill thing to be tempted —
to fall into temptations.* No, for it is a good thing, and
scripture commends it, and we shall be rewarded for it.
For St. James saith, " Blessed is that man that suffereth
temptations patiently." Blessed is he that siijfe.reth ; not
lie that followeth, no the that is led by them, and fo'loweth
ihe motions thereof. The devil moves me to do this thing
and that, which is against God. Now this is a good thing;
for if I withstand his motions, and regard God more than
* Or trials.

Seventh Sermon on the Lord's Prayer. 203

his suggestions, happy am I, and I shall be rewarded for
it in heaven.

Some think that St. Paul desired to be. without such
temptations, but God would not grant his request. " Be
content, Paul, to have my favour." For temptations are
a declaration of God's favour and might : for though we
are most weak and feeble, yet through our weakness God
vanquishes the great strength and might of the devil. And
afterwards he promises us we shall have " the crown of
life ;'' that is to say, we shall be rewarded in everlasting
life. To whom did God promise the crown of life — ever
lasting life ? Truly, " unto them that love him ;** saith
St. James, not unto those who love themselves, and follow
their own affections ; it is an amphibologia,* and there
fore Erasmus turneth it into Latin with such words, A
quibiis dilectus est Deus, non diligentibus se, " them that
love him," into these words, " Not they that love them
selves, but they of whom God is beloved: for self-love is
the root of all mischief and wickedness."

Here you may perceive who are those which love Gnd,
namely, they that fight against temptations and assaults
of the devil. For this life is a warfare, as St. John saith,
" The life of man is but a warfare :" not that we should
fight and brawl one with another. No, not so, but we
should fight against the Jebusites that are within us. We
may not fight one with another, to avenge ourselves, and
to satisfy our irefulness,t but we should fight against the
ill motions which rise up in our hearts against the law of
God. Therefore remember that our life is a warfare, let us
be contented to be tempted. There are some who, when
they fall into temptations, find it so irksome that they give
place, they will fight no more. Again, there are some so
weary that they rid themselves out of this life, but this is
not well done : they do not after St. James's mind, for he
saith, " Blessed is he that suffereth temptation, and takeih
it patiently." Now, if he is blessed that suffers tempta
tion, then it follows, that he who curses and murmurs
against God, being tempted, that man is cursed in the
sight of God, and so shall not enjoy everlasting life.

Further, it is a necessary thing to be tempted } of God ;
for how should we know whether we have the love of God

* A discourse of doubtful or uncertain meaning.
Wrath t Or tried.

204 Latimer. — Sermons.

in our hearts or not, except we are tried, except God
tempt and prove us ? Therefore the prophet David saith,
" Lord, prove me, and tempt me.'* (Ps. cxxxix.) This
prophet knew that to be tempted of God is a good thing-;
for temptations minister to us occasion to run to God, and
to beg his help. Therefore David was desirous to have
something whereby he might exercise his faith. For there
is nothing so dangerous in the world, as to_ be without
trouble, without temptation ;* for look when we are best
at ease, when all things go with us according to our will
and pleasure, then we are commonly furthest oft' from God.
For our nature is so feeble, that we cannot bear tranquil
lity, we soon forget God ; therefore we should say," Lord,
prove me, and tempt me.'*

I have read once a story of a good bishop, who rode by
the way, and was weary ; being far off from any town,
and seeing a fair house, a great man's house, he went
thither, and was very well and honourably received: there
were great preparations made for him and a great banquet,
all things were in plenty. Then the man of the house set
out his prosperity, and told the bishop what riches he had,
in what honour and dignities he was, how many fair chil
dren he had, what a virtuous wife God had provided for
him ; so that he had no lack of any manner of thing ; he
had no trouble or vexations, neither inward nor outward.
Now this holy bishop hearing the good estate of that man,
called one of his servants, and commanded him to make
ready the horses ; for the bishop thought that God was not
in that house, because there was no temptation there : he
took h\s leave, and went his way. When he was two or
three miles off, he remembered his book which he had left
behind him : he sent his man back again to fetch that
book ; and when the servant came again, the house was
sunk and all that was in it.

Here it appears, that it is a good thing to have tempta
tion. This man thought himself a jolly f fellow, because
all things went well with him : but he knew not St. James's
lesson, " Blessed is he that endureth temptation." Let
us therefore learn here, not to be irksome, J when God lays
his cross upon us. Let us not despair, but call upon
him ; let us think we are ordained unto it. For truly we

* Or trials. t Happy.

j Dissatisfied, angry.

Seventh Sermon o?i the Lord's Prayer. 205

shall never have djne ; we shall have one vexation or
another, as long as we are in this world. But we have, a
great comfort ; which is this, " God is faithful, who will
not suffer us to be tempted above our strength." If we
mistrust God, then we make him a liar : for God will not
suffer us to be tempted further than we shall be able to
bear ; and again he will reward us ; we shall have ever
lasting life. If we consider this, and ponder it in our
hearts, wherefore should we be troubled ? Let every man
when he is in trouble call upon God with a faithful and
penitent heart : " Lord, let me not be tempted further than
thou shalt make me able to bear." And this is the office *
of every Christian man ; and look for no better cheer as
long as thou art in this world, but trouble and vexations
thou shalt have to satiety, thy belly full. And therefore
our Saviour, being upon the mount Olivet, knowing what
should come upon him, and how his disciples would for
sake him, and mistrust him, taught them to fight against
temptation ; saying, " Watch and pray." As who should
say, I tell you what you shall do, resort to God, seek com
fort of him, call upon him in my name ; and this shall be
the way how to escape temptations without your peril and
loss. Now let us follow that rule which our Saviour gives
unto his disciples. Let us watch and pray, that is to say,
let us be earnest and fervent in calling upon him, and in
desiring his help ; and no doubt he will order the matter
so with us, that temptation shall not hurt us, but shall be
rather a furtherance, and not an impediment to everlasting
life. And this is our only remedy, to fetch help at his
hands. Let us therefore watch, and pray, let not tempta
tions bear rule in us, or govern us.

Now peradventure there are some amongst the ignorant
unlearned sort, who will say unto me, " You speak much of
temptations, I pray you tell us, how shall we know wheu
we be tempted ?'' Answer, When you feel in yourselves,
in your hearts, some concupiscence, or lust towards any
thing that is against the law of God rise up in your hearts ;
that same is a tempting. For all manner of motions
to wickedness are temptations. And we are tempted most
commonly two manner of ways, " On the right hand, and
on the left hand." Whensoever we are in honours, wealth,
and prosperities, then we are tempted on the right hand :
but when we are in open shame, outlaws, or in extreme
* Duty.

20(j Latimer. —

poverty and penuries, then that is on the left hand. There
have been many who when they have been tempted on the
left hand, that is, with adversities and all kinds of miseries,
have been hardy, and most godly, have suffered such cala
mities, giving God thanks amidst all their troubles ; and
there have been many who have written most godly books
in the time of their temptations and miseries. Some also
there were, who stood heartily, and godlily suffered tempta
tions, as long. as they were in trouble : but afterward, when
they came to rest, they could not stand so well as before in
their trouble ; yea the most part go and take out a new les
son of discretion, to flatter themselves and the world withal ;
and so they verify that saying, ' Honours change man
ners.' For they can find in their hearts to approve that
thing now, which before they reproved. Aforetime they
sought the honour of God, now they seek their own plea
sure. Like as the rich man did, saying, " Soul, now eat,
drink," &c. But it follows, " Thou fool." Therefore, let
men beware of the right hand ; for they are gone very
soon, except God by his Spirit illuminate their hearts. I
would that such men would begin to say with David,
" Lord, prove me;'' spur me forward, send me somewhat,
that I forget not thee. So it appears that a Christian man's
life is a strife, a warfare ; but we shall overcome all our
enemies, yet not by our own power, but through God, who
is able to defend us.

Truth it is that God tempteth.* Almighty God tempteth
for our benefit, to do us good withal ; the devil tempteth
to our everlasting destruction. God tempteth us for exer
cise sake, that we should not be slothful ; therefore he
proves us diversely. We had need often to say this
prayer, " Lord, lead us not into temptation ;" when we
rise up in a morning, or whatsoever we do, when we feel
the devil busy about us, we should call upon God.

The diligence of the devil should make us watchful,
when we consider with what earnest mind he applies to
his business ; for he sleeps not, he slumbers not, he minds
his own business, he is careful, and hath mindfto his mat
ters. To what end is he so diligent, seeking and search
ing like a hunter ? Truly, to take us at advantage. St.
Peter calls him a roaring lion, whereby is expressed his
power : for you know, the lion is the prince of all other
beasts. " He goeth about." Here is his diligence : " There
•Ortrieth. t Attends.

Seventh Sermon on the LorcFs Prayer. 207

is no power to be likened unto his power :'* yet our hope
is in God ; for, as strong as he is. our hope is in God, he
cannot hurt or slay us without the permission of God ;
therefore let us resort unto God, and desire him, that he
would enable us to fight against him.

Further, his wiliness is expressed by this word " serpent;"
he is of a swift nature, he has such compasses, such fetches,
that he passeth all things in the world. Again, consider
how long he has been a practitioner ; you must consider
what Satan is, what experience he has, so that we are not
able to match with him. O how fervently ought we to cry
unto God, considering what danger and peril we are in ;
and not only for ourselves ought we to pray, but also for
all others ; for we ought to love our neighbour as ourselves.

Seeing then that we have such an enemy, resist, for so
it is needful. For I think that now in this hall, amongst
this audience, there are many thousand devils who go
about to hinder us from hearing the word of God, to make
hardness in our hearts, and to stir up such mischief within
us. But what remedy ? " Withstand," withstand his mo
tions ; and this must be done at the first. For, as strong
as he is, when he is resisted at the first, he is the weakest ;
but if we suffer him to come into our hearts, then he can
not be driven out without great labour and travail. As
for an example, — I see a fair woman, I like her very well, I
wish in my heart to have her — Now, withstand ; this is a
temptation. Shall I follow my affections ? No, no ; call
to remembrance what the devil is ; call God to remem
brance and his laws ; consider what he has commanded
thee : say unto God, " Lord, lead us not into temptation,
but deliver us from evil." For I tell thee, when he is en
tered once, it will be hard to get him out again : there
fore suffer him not too long, give him no mansion in thy
heart, but strike him with the word of God, and he is
gone ; he will not abide. Another example :

There is a man that has done me wrong, taken away my
living, or hurt my good name : the devil stirs me against
him, to requite him, to do him another foul turn, to avenge
myself upon him. Now when there rise up such motions
in my heart, I must resist, I must strive, I must consider
what God saith ; " Let me have the vengeance : I will
punish him for his ill doings.''

In such wise we must fight with satan ; we must kil.

SOS Latimer. — Sfrmo?n.

him with the word of God, "Withstand and resist :" Away
thou, satan, thou movest me to that which God forbiddeth,
God will defend me : I will not speak ill of my neighbour :
I will do him no harm. So you must fight with him, and
further remember what St. Paul saith, " If thy enemy be
hungry, let him have meat :'' this is the shrewd turn that
scripture allows us to do to our enemies ; and so we shall
" cast hot coals upon his head ;" which is a metaphorical
speech. That you may understand it, take an example :
This man has done harm unto thee, make him warm with
thy benefits, bear patiently the injuries done unto thee by
him ; and do for him in his necessities, then thou shall
heat him ; for he is in coldness of charity ; at length he
shall remember himself and say, — What a man am I ! this
man has ever been friendly and good unto me, he has borne
patiently all my wickedness, truly, I am much bound unto
him : I will leave off from my wrong doings, I will no
more trouble him.

And so you see that this is the way to make our enemy
good, to bring him to reformation. But there are some
who when they are hurt will do a foul turn again : but this
is not as God would have it. St. Paul commands us to
" pour hot coals upon our enemy's head ;" that is to say,
it he hurt thee, do him good, make him amends with well
doing ; give him meat and drink, whereby is understood
all things : when he has need of counsel, help him ; or
whatsoever it is that he has need of, let him have it. And
this is the right way to reform our enemy, to amend him,
and bring him to goodness ; for so St. Paul commands
us, saying, " Be not overcome of the wicked." For when
I am about to do my enemy a foul turn, then he has
gotten the victory over me, he has made me as wicked as
himself. But we ought to overcome the ill with goodness,
we should overcome our enemy with well-doing.

When 1 was in Cambridge, Master George Stafford read
a lecture then-, I heard him ; and in expounding the
Epistle to the Romans, coming to that place where St.
Paul saith, that "we shall overcome our enemy with well
doing, and so heap up hot coals upon his head ;" now in
expounding that place, he brought in an example, saying,
that he knew in London a gieat rich merchant, who had a
very poor neighbour,, yet for all his poverty he loved him
very well, and lent him money at his need, and let him

Seventh Sermon on the Lords Prayer. 209

come to his table whensoever he would. It was at the
time when Doctor Colet* was in trouble, and would have
been burnt, if God had not turned the king's heart to the
contrary. Now the rich man began to be a scripture
man, he began to perceive the gospel ; the poor man was
a papist still. It chanced on a time, when the rich man
talked of the gospel, sitting at his table, where he re
proved popery and such kind of things ; the poor man
being then present, took a great displeasure against the
rich man ; insomuch that he would come no more to his
house, he would borrow no more money of him, as he
was wont to do beforetirnes ; yea, and he conceived such
hatred and malice against him, that he went and accused
him before the bishops. Now the rich man, not knowing
any such displeasure, offered many times to talk with him,
and to set him at quiet ; but it would not be, the poor
man had such a stomach, that he would not vouchsafe to
speak with him : if he met the rich man in the street, he
would go out of his way. One time it happened that he
met him in so narrow a street that he could not avoid,t
but, must come near him ; yet for all that, this poor man
had such a stomach against the rich man, I say, that he was
minded to go forward, and not to speak with him. The
rich man perceiving that, caught him by the hand, and
asked him, saying, " Neighbour, what is come into your
heart, to take such displeasure with me ? what have I done
against you ? tell me, and I will be ready at all times to
make you amends."

Finally, he spake so gently, so charitably, so lovingly,
and friendly, that it wrought in the poor man's heart, so that
by and by he fell down upon his knees and asked him
forgiveness. The rich man forgave him, and took him
again to his favour, and they loved as well as ever they
did before. Many a one would have said — Set him in the
.stocks, let him have bread of affliction, and water of tri
bulation — but this man did not so. And here you see an
example of the piactice of God's words, so that the poor
man, bearing great hatred and malice against the rich
man, was brought, through the lenity and meekness of the

* Dr. John Colet, dean of St. Paul's, and founder of St. Paul's
ichool. He was persecuted by Dr. Fitzjanies, bishop of London,
out escaped by the favour of archbishop Warham, and died in
peace, in 1519.

t fcihun him.

210 Latimcr. — Set-mans

rich man, from his error and wickedness, to the knowledge
of God's word. 1 would that you would consider thia
example well, and follow it*

" Lead us not into temptation." Certain it is that cus-
tomablef sinners have but small temptations ; for the devil
letteth them alone, because they are his already, he has
them in bondage, they are his slaves. But when there is
any good man abroad that intends to leave sin and
wickedness, and abhors the same, that man shall be
tempted ; the devil goes about to use all means to destroy
that man, and to hinder him from going forward. There
fore all you who have such temptations, resort hither for
aid and help, and withstand betimes ; for I tell you, if you
withstand and fight against him betimes, certainly you
shall find him most weak ; but if you suffer him to enter
into your heart, and have a delight in his motions, then
you are undone, then he has gotten the victory over you.
And here it is to be noted, that the devil has no further
power than God will allow him ; the devil can go no
further than God permits him to do ; which should
strengthen our faith, insomuch as we shall be sure to
overcome him.

St. Paul, that excellent instrument of God, saith,
" They that go about to get riches they shall fall into many
temptations :" in which words St. Paul teaches us to
beware. For when we set our minds upon this world,
upon riches, then the devil will have a fling at us. There
fore, let us not set our hearts upon the riches of this
world, but rather let us labour for our living ; and then let
us use prayer; then we may be certain of our living.
Though we have not riches, yet a man may live without
great riches : " When we have meat, and drink, and cloth
ing, let us be content, let us not gape for riches ;" (1 Tim.
vi. ;) for I tell you it is a dangerous thing to have riches ;
and they that have riches, must make a great account for
them : yea, and the most part of rich men use their riches

* The rich man here spoken of was Humphry Munmouth, sheriff
and alderman of London, who (after what is here related) in
the days of cardinal U'olsey was imprisoned in the Tower for
the gospel of Christ, and for maintaining those who favoured the
same. — Fox. When '1'indal was driven from the country, and took
reluge in London, Munmouth sheltered him for half a year, ant.
then enabled him to escape to the continent ; for which, and for
having Lutheran books in his possession, he was persecuted by the
papists.

t Habitual.

Seventh Sermon on the LorcCs Prayer. -2] [

so naughtily, and so wickedly, that they shall not be able
to make an account for them. And so you may perceive,
how the devil uses the good creatures of God to our
destruction ; for riches are «;ood creatures of God, but you
see daily how men abuse them, how they set their hearts
upon them, forgetting God and their own salvation.
Therefore, as I said before, let not this affection take place
in your hearts, to be rich : labour for your living, and
pray to God, then he would send you things necessary ;
though he send not great riches, yet you must be content
withal, for it is better to have sufficient living, than to have
great riches. Therefore Agur, that wise man, desired
of God that he would send him neither too much, nor too
little ; not too much, lest he should fall into proudness,
and so despise God ; not too little, lest he should fall to
stealing, and so transgress the law of God. (Prov. xxx.)

" But deliver us from evil.'1 This evil, the writers take
to mean the devil ; for the devil is the instrument of all ill •
as God is the fountain of all goodness, so the devil is the
original root of all wickedness. Therefore when we say,
" Deliver us from evil," we mean, deliver us from the devil
and all his crafts, subtleties, and inventions, wherewith he
intends to hurt us. And we of our ownselves know not what
might hinder or stop us from everlasting life, therefore
we desire him, that he will deliver us from all il! : that
is to say, that he will send us nothing that might be a
hinclerance or impediment unto us, or keep us from ever
lasting felicity.

As for example : there are many who, when they are
sick, desire of God to have their health, for they think if
they might have their health they would do much good,
they would live godly and uprightly. God sends them
their health, but they soon forget all their promises
made unto God, and fall into wickedness and horrible
sins. So that it had been a thousand times better for
them, to have been sick still, than to have their health.
For when they were in sickness and affliction, they called
upon God, they feared him ; but now they care not tor
him, they despise and mock him. Now therefore lest
any such thing should happen unto us, we desire him
"to deliver us from evil;" that is to say, to send us such
things as may be a furtherance unto us, to eternal felicity,
and to take away those things which might lead us from
the same.

2l£ Latimer. — Sermons*

There are some, who think it is a gay thing1 to avoid
poverty, to be in wealth, and to live pleasantly : yet some
times we see, that such an easy life gives us occasion to
commit all wickedness, and so is an instrument of our
damnation. Now therefore when we say this prayer, we
require of God, that he will be our loving Father, and give
us such things as may be a furtherance to our salvation,
and take away those things which may hinder us from the
same.

Now you have heard the Lord's Prayer, which is, as I
told you, the abridgement of all other prayers, and it is
the storehouse of God. For here we shall find all tilings
necessary both for our souls and bodies. Therefore I
desire you most heartily to resort hither to this storehouse
of God ; seek here what you lack ; and no doubt you
shall find things necessary for your wealth.* In the
gospel of St. Matthew there are added these words, " For
thine is the kingdom, the power, and the glory, world
without end. Amen." These words are added not with
out cause ; for as we say in the beginning, " Our Father,"
signifying that he will fulfil our request, so at the end we
conclude, saying, " Thine is the power," &c., signifying,
that he is able to help us in our distress, and to grant our
requests. And though these are great things, yet we need
not despair, but consider that he is Lord over heaven
and earth, that he is able to do for us, and that he will
do so, being our Father and our Lord, and king over all
things.

Therefore let us often resort hither, and call upon him
with this prayer, in our Christ's name ; for he loveth Christ,
and all those who are in Christ; for so he saith, "This is
my well-beloved Son, in whom I have pleasure." Seeing
then that God hath pleasure in him, he hath pleasure in
the prayer that he hath made ; and so when we say this
prayer in his name, with a faithful penitent heart, it is not
possible but he will hear us, and grant our requests. And
truly, it is the greatest comfort in the world to talk with
God, and to call upon him, in this prayer that Christ him
self has taught us ; for it takes away the bitterness of all
afflictions. Through prayer we receive the Holy Ghost,
who strengthens and comforts us at all times, in all trouble
and peril.

" For thine is the kingdom, the power, and the glory.'
* Well duing.

Seventh Sermon on the LoriTs Prayer. 213

The kingdom of God is general throughout all the world ,
heaven and earth are under his dominion. As for the
other kings, they are kings indeed, but toward God they
are but deputies, but officers ; he only is the right King ;
unto him only must and shall all creatures in heaven and
earth obey, and kneel before His Majesty. Therefore have
this ever in your hearts, what trouble and calamities soever
shall fall upon you for God's word's sake ; if you be put
in prison, or lose your goods, ever say in your hearts,
" Lord God, thou only art ruler and governor, thou only
canst and wilt help and deliver us from all trouble, when ii
pleaseth thee ; for thou art the King to whom all things
obey." For, as I said before, all kings reign by him, and
through him, as scripture witnesses: "Through me kings
rule." (Prov. viii.) To say this prayer with good faith
and a penitent heart, is " a sacrifice of thanksgiving." We
were wont to have " the sacrifice of the mass," which
was the most horrible blasphemy that could be devised,
for it was against the dignity of Christ, and his passion ;
but this sacrifice of thanksgiving every one may make
who calls, with a faithful heart, upon God in the name of
Christ.

Therefore let us at all times, without intermission, offer
unto God the sacrifice of thanksgiving ; that is to say, let
us at all times call upon him, and glorify his name in all
our livings ; when we go to bed let us call upon him ;
when we rise, let us do likewise. Also, when we go to
our meat and drink, let us not go unto it like swine and
beasts, but let us remember God, and be thankful unto
him for all his gifts. But above all things we must see
that we have a penitent heart, or else it is to no purpose ;
for it is written, " God will not be praised of a wicked
man." (Eccles. xv.) Therefore let us repent from the
bottom of our hearts, let us forsake all wickedness, so that
we may say this prayer to the honour of God, and our
own advantage. And, as I told you before, we may say
this prayer whole or by parts, according as we shall see
occasion. For when we see God's name blasphemed, we
may say, " Our Father, hallowed be thy name :" when we
see the devil rule, we may say, " Our Father, thy kingdom
come :'' when we see the world inclined to wickedness,
we may say, " Our Father, thy will be done.'' And when
we lack necessary things, either for our bodies or souls,
we may say, " Our Father, which art in heaven, give us

•v-4f Laiimer. — Sermons.

this day our daily bread." Also when I feel my sins and
they trouble and grieve me, then I may say, " Our Father,
\\hich art in heaven, forgive us our trespasses."

Finally, when we desire to be preserved from all tempt
ations, that they shall not have the victory over us, and
that the devil shall not devour us, we may say, " Our
Father, which art in heaven, lead us not into temptation,
but deliver us from evil ; for thine is the kingdom, the
power, and the glory, for ever aud ever, world without
end." Ani*?(i.

Sift

THC

CHRISTIAN WALK;

A SERMON,

Preached on the twenty -third Sunday after Trinity, 1562.*

PHILIPPIANS in.

Brethren, be followers together of me, and look on them
which walk even so as ye have us for an ensample : for
many walk, of whom I have told you often, and noio
tell you weeping, that they are the enemies of the cross
of Christ.

THIS is the epistle which is read this day in the church,
and it contains many good things. And this day two
years, I entreated of the gospel of this day, at Stamford :
and such matters as I had in hand, were gathered by a
diligent person and put in print. The gospel was this,
" Give unto Caesar that which pertaineth unto Caesar ; and
unto God that which pertaineth unto God." I will re
hearse in few words what I said at that time.

The Pharisees and Scribes asked Christ our Saviour,
whether they should give tribute unto Caesar or not ; for
it irked* them that they should pay tribute, they thought
it to be a great servitude. They asked Christ this question
of a mischievous mind, intending- to take him in his
words ; but he disappointed them, asking whose imagef
the money bare ? They answered, The emperor's. Then
our Saviour saith, " Give therefore unto the emperor that
which pertaineth unto him, and unto God that which
pertaineth unto God." They spake not of God, but only
of the tribute, but our Saviour in his answer tells them
and all the world their duties : yet he does it with dark

* This and the following sermons were also preached in Lincoln
shire, and were " collected and gathered by Augustine Bernher."
+ Gave them pain. j Likeness.

21(5 Latimer. — Sermons

and covered words. They confessed that the image was
the emperor's, and so consequently subject unto him ;
then our Saviour commanded them to pay according unto
the order, as the emperor had agreed with them, and that it
was their d.ttr ;o d j so. Our Saviour referred them to their
laws, signifying that they ought to obey the laws in their
commonwealth ; and so ought we to do too : for our
Saviour in his answer teaches not only them, but us also ;
for ^s 't was with the Jews, so is it with us here in
England.

Our sovereign lord the king, when he lacketh anything
for the defence of his realm, it is presented in the parlia
ment ; there such things as are necessary for the kings
affairs are required. Now whatsoever is granted unto his
majesty by the parliament, the whole realm is bound
in conscience to pay it, every man as it is required of
him : and that is our due unto the king ; namely, to give,
and to do our duties in all things towards our sovereign
lord the king ; as far as it is not against God, we must
obey him, and do his requests.

But now you will say, This is a great bondage, and a
heavy yoke and servitude. Consider therefore who spoke
these words, who commanded us to be obedient. Our
Saviour himself. Now he saith, "My yoke is light:"
how happens it then that he will lay upon me such a heavy
burden ? for it is a great burden for me to forego my
goods ; as when there is a subsidy,* so that the king re
quires one shilling of every pound. Now I am worth
forty pounds, and so I pay forty shillings ; to which money
the king hath as good right, as to any inheritance which
his majesty hath.

And this I speak to this end, for I fear this realm is full
of thieves ; for he is a thief that withdraws anything from
any man, whosoever he is. Now 1 put the case that it is
allowed by the parliament, by common authority, that the
king shall have one shilling of every pound, and there are
certain men appointed in every shire who are valuers ;
if I either corrupt the valuer, or swear against my con
science, that I am not worth a hundred pounds when I
am worth two hundred, I am a thief before God, and
shall be hanged for it in hell. Now, how many thieves
think you are there in England, who will not be valued
above ten pounds when they are worth a hundred nounds ?
* -A. ta* IIBOU property .

TJie rtmsltun Wall':. 217

But this is a pitiful* thing1, and God will punish them one
day ; for God's matters are not to be trifled with.

Now you will say, this is a heavy yoke, and intolerable
to bear. Sirs, I will tell you what you shall do. Consider
every one with himself what Christ hath done for us ; from
what great and intolerable burden he hath delivered us ;
when you consider that, the burden which the king lays
upon us, will be light enough to us : for Christ has de
livered us from the burden of our sins: — when we consider
that, first, who he is that commands it; secondly, what he
who biddeth us to obey has done for us, no doubt we shall
be well content withal. But there are a great many of us
who consider not that but rather deceive the king, or for
swear themselves, or else rebel against the king; which
things, no doubt, displease God most highly and griev
ously. Another thing there is, that should move us to
bear this burden willingly, which is, his promise. For
whosoever will be content to pay his duty truly and up
rightly, as he ought to do, that man never shall have the
less by fulfilling the commandment of God. For so saith
God ; " If thou shalt hearken diligently unto the voice of
the Lord, thou shalt be blessed in the town, and blessed
in the fields," &c. (Deut. xxviii.) So that if we do ac
cording as he willeth us to do — if we give unto the king
that which pertaineth unto the king, no doubt we shall be
blessed, we shall have never the less, for God's blessing
will light upon us. But there are a great many amongst
us, who do not believe these things to be true, they believe
not the promises of God ; and so they make God a liar :
for "He that believeth not God, maketh God a liar."
Now if this will not move us to do our duties, namely,
that Christ has delivered us from the great burden of our
sins, let us be moved at least with his promises ; namely,
that we shall increase our goods in doing our duties unto
the kin IT.

This little I thought good to say, and so to put you in
remembrance of such things as I said at that time ; for if
this were well considered, we should be willing to do our
duties, and to please God withal : for God loveth a cheer
ful obeyer, and one that with a good-will is ready to do
such things as he appointeth.

Now let us turn to the epistle for this day; " Brethren, be
followers together of me, and look on them that walk, even
* Grievou

LATiaiF.H. t

21$ Latimer —Sermons.

so as ye have us for an ensample." These are marvellous
words of St. Paul, which seem outwardly to be arrogantly
spoken : if any man should say so at this time, we should
think him to be a very arrogant fellow. But you must see
that you rightly understand Saint Paul, for he spake these
words not of an arrogant mind : first, you must consider
with whom he had to do, namely, with false apostles, who
corrupted God's most holy word — the gospel which he had
preached before. And so the same false prophets did
much harm, for a great number of people credited them,
and followed their doctrine : which things grieved St. Paul
very sorely, therefore he admonished them, as if he had
said, " You have preachers amongst you, I would not have
you to follow them ; follow rather me, and them that walk
like as I do." This was not arrogantly spoken, but rather
lovingly, to keep them from error. He saith the same to
the Corinthians, in the eleventh chapter, saying, " Be ye
the followers of me ;" but there he addeth, " as I am the
follower of Christ :" so put the same words hither, set
*hem together, and then all is well. For I tell you it is a
dangerous thing to follow men, and we are not bound tc
follow them, further than they follow Christ : we ought
not to live after any saint, not after St. Paul, or Peter, nor
after Mary the mother of Christ; to follow them, I say,
universally, we are not bound so to do, for they did many
things amiss. Therefore let UH follow them as they follow
Christ; for our Saviour Christ gives us a general rule and
warning, saying, " Whatsoever they teach you, do it ; but
after their works do ye not;" and he addeth, " sitting in
Moses' chair," that is to say, when they teach the truth :
so that we ought to follow them that teach the truth, but
when they do evil we should not follow them therefore
he saith in another place, "Except your righteousness be
more than the Scribes and Pharisees, ye shall not enter
into the kingdom of heaven."

This he speaks of the clergy, giving us warning not to
do as they did ; we must have such a righteousness as
may stand before God : we are not appointed to follow
saints ; as when I hear this or that saint hath prayed so
many psalms, so many hours in a day, I am not bound in
conscience to follow him, to be his ape, and to do as he
did, my vocation being contrary unto it.

There is a place in the second book of Maccabees where
we read that Judas Maccabeus, that valiant captain, sent

The Christian fValk. 219

certain money to Jerusalem to make a sacrifice for the
dead. Now Judas did this ; but it follows not that we
are bound in conscience to do the like, as the papists say,
who conclude from it : " Judas did this, and he was a
godly man, therefore we should do it too, we should follow
his ensample, and sacrifice for the dead."* I deny their
argument. ' It is a naughty argument,' to conclude upon
that which he did devoutly, having not God's word ;
that because he did it, therefore it was well done : for we
are not bound to follow them in all their doings. For if
Mary, the mother of Christ, should have done somewhat
disagreeing from God's word, we should not follow her,
who indeed had her faults, as St. Augustine plainly
affirms in the third treatise upon John ; where she
moved Christ to do a miracle when their wine was lacking
at the marriage ; when our Saviour said, " Woman, what
have I to do with thee?" As if he had said, To do
miracles is my Father's work, and he knoweth the time
when it is best to be done ; what have you to do with it ?
Where Chrysostom and Augustine plainly affirm that Mary
was somewhat arrogant. So likewise it appeared in the
evangelist Matthew, where she, interrupting his sermon,
desired to speak with him ; and a person told him when he
was teaching the people, saying, " Thy mother is here,
and would speak with thee ; he answered and said, Who
is my mother, or sister, or brother ?" And he stretched
out his hand, saying, " Whosoever doeth the will of my
Father which is in heaven, he is my mother, sister, and
brother." So likewise, when he was but twelve years of
age, his mother and father seeking him, he said, " Know
ye not that I must be in the business of my Father ?"
Now, in all these places, as the writers say, " She hath
showed her frail nature :" shall we go now and follow her ?
No, no, we may not do so. St. Paul teaches us how we
shall follow them, and in what things : " It is good always
to be fervent, and to follow in good things :" (Gal. iv.)
then it is not a good argument to say, such a man doeth it,
therefore it is a good thing. No, not so ; we must fol
low, and do all things, as may stand with our vocation,
whereunto God hath called us : for when we leave our

* The church of Rome quotes this passage of the Apocrypha as
an argument in behalf of masses for the dead, but Latimer could
detect the fallacy, aiid argues against it upon its own merits
L 2

22'J Latimer — Sermons.

vocation whereunto God hath appointed us, no doubt we
:lo what is to be condemned: as for an example.

Our Saviour fasted forty days and forty nights without
any manner of sustenance, shall we therefore do so too ?
No, because we are not able to do so too, — we should kill
ourselves. Likewise Moses, that holy prophet of God,
killed an Egyptian, who was a wicked and naughty man :
shall I therefore go and kill yonder wicked man too ? No,
I may not do so, — for it is against my calling; — I am no
magistrate, therefore I may not do it. As for Moses, he
had a special inspiration of God. Phineas, that godly
man, killed Zimri and Cozbi, who were occupied toge
ther in the act of wickedness : Phineas, that zealous man,
came and killed them both at once, which his doing
pleased God very well. Now you may make such an ar
gument, — Phineas did so, and pleased God in his doings,
may we therefore do so too ? when we see any man dis
honour God may we go and kill him by and by ? This is
not a good argument, for, as I said before, we must take
heed to our calling, to our office. This Phineas had a
special license to do so ; we may not follow his example.

Abraham was a good and holy man, he was ready to
kill his son, and burn him with fire ; which pleased
God wondrous well : afterward there were many who
would follow the example of Abraham and burnt their
children ; but they did exceeding ill, and God was angry
with them for so doing : therefore we must follow their
example only so far forth as rnay stand with our voca
tion

Therefore take this for a sure rule : we have not to fol
low the saints in thtir vocation, but we must follow God
in our vocation ; for like as they followed God in their
vocation and culling, so we must follow God in our voca
tion : but when we will go about to follow God in their
calling, and forsake our own calling, then no doubt we
shall do wrong. This I have said that you might under
stand the words of St. Paul, where he saith, " Be fol
lowers ot me ;" therefore I showed you how far we ought
(o follow the example of the saints.

" For many walk, of whom I have told you often, and
now tell you weeping, that they are the enemies of the
cross of Christ.* St. Paul speaks of the false prophets ;
he saith, " They walk •" by this word walk is signified our

The Christian Walk. 22 1

conversation and living, for when we would signify that
any man lives wickedly we may express it with these
words ; " he walketh wickedly." Now if there were many
in St. Paul's time who walked wickedly, think you is the
matter amended now at our time ? I think, not at all.
For we read in the twentieth chapter of the Apocalypse,
that satan shall he loose in the last days ; that is to say,
God will suffer him to exercise his crafts, his blasphemous
wicked mind, which he beareth against God : and truly
when a man considers the state of the whole world in
every country, it appears that the devil is loose : for, what
rebellions, what cruelties, what covetousness, what hatred
and malice are among men ! Insomuch that a man
would think the whole world to be full of devils. There
fore when there were many in St. Paul's time, it must
follow that there are more now : for now is the defection
and swerving from the truth.

" Of which I have told you often, and now tell you
weeping." St. Paul was a good man, a hearty and an
earnest man in God's cause ; he was a weeper. It was
a grief to him to see the dishonour of God amongst them
whom he had instructed in the word of God ; he was
sorry to see the people blinded and seduced with false
doctrine. Such things grieve us not ; though God be
dishonoured, we care not for it : — when we have loss of
our goods, and sustain damages, then we can weep from
the bottom of our hearts, and be most sorrowful : but
when we hear that God is dishonoured, that fornication is
committed, or other horrible sins done ; that grieves us
not, then we weep not : and so it appears most manifestly
that we have not the heart of St. Paul, we are not so
minded.

Now peradventure somebody might say, that St. Paul
had slandered these men in writing so sharply against
them, and in calling them " the enemies of the cross of
Christ ;" but it is not so, he slanders them not. In the
Epistle toTimothy he named some by their names, Phile-
tus and Hymena?us. You must consider, that St. Paul
did well in reproving them openly : a man may sometimes
tell another man's faults, for not every telling is slander
ing. When a man tells another man's faults with a good
mind, and to a good purpose, this telling is well : but it is
naught, and very slandering, when I rehearse before
other men the faults of my neighbour, with a malicious

222 Lattmer. — Sermons.

stomach : — I hate him, and therefore I make him to be
known : — I paint him in his colours, and sometimes I say
more of him than I am able to prove ; this is slandering ;
but when a man tells another man's faults with a good
mind, for his reformation, that is not slandering. . . •.

St. Paul here slanders them not, but sets them out in
their colours, to admonish us to beware of them, and so
we ought to do, when we know a man that is wicked and
will not leave his wickedness after due admonitions. No
doubt it is a good thing to give unto other men warning
of such a man, that they may take heed of him ; as for
example ; there are a company of thieves sworn together
to be true one to the other, and not to disclose one an
other. Now suppose I am amongst them, and after some
mischief done, I am taken and condemned by the law to be
hanged. Shall I not disclose now my company, and give
unto the magistrates warning of them ? Yes, I would think
that the man who is in such a case does well to disclose his
companions, for it pertains to a good end, and is a charita
ble deed, else his company may do much harm before they
are known. No doubt that man should do well, and I
think he ought to do it. And I would to God that all
thieves in England were so persuaded in their hearts, that
when one were taken he should disclose his fellows ; no
doubt we should have better rest, thieves would not so
much trouble the commonwealth as they do.

" Weeping ;" it grieved St. Paul very sore, that Christian
souls should so be seduced through false religion. I would
wish that there were such a fervent zeal now in us as was
in him then ; but it is not so, we have no care for the
souls of Christian people. And that appears manifestly by
those unpreaching prelates, for if they had such an earnest
mind to the flock of Christ as St. Paul had, no doubt they
would not be so lordly, so slothful in doing their duties ;
but they lack such an earnest mind as St. Paul had, such
an earnest zeal they lack.

" They are the enemies of the cross of Christ. A man
may be an enemy of the cross of Christ two ways. All
the papists in England, and especially the spiritual men,*
are the enemies of the cross of Christ two ways.

First, when he is a downright papist, given to monkery,t
I warrant you he is in this opinion, that with his own

• Ecclesiastics. Many of the clergy then were secretly papists.
+ Monastic life.

The Christian Walk, 223

ivorks he merits remission of his sins ; and satisfies the
• aw through and by his own works; and so thinks himself
to be saved everlastingly. This is the opinion of all papists.
And this doctrine was taught in times past in schools and
in the pulpits. Now all those that hold such an opinion
are the enemies of the cross of Christ, of his passion and
bloodshedding : for they think in themselves that Christ
needed not to die, and so they despise his bitter passion ;
they do not consider our birth-sin, and the corruption of
our nature ; nor yet do they know the quantity of our
actual sins, how many times we fall in sins, or how much
our own power is diminished, nor what power the devil
hath : they consider not such things ; but think them
selves able with their own works to enter into the king
dom of God. And therefore I tell you, this is the most
perilous doctrine that can be devised. For all faithful and
true Christians believe only in his death; they long to be
saved through his passion and bloodshedding, this is all
their comfort : they know, and most steadfastly believe that
Christ fulfilled the law, and that his fulfilling is theirs ;
so that they attribute unto Christ the getting and meriting
of everlasting life. And so it follows that they which attri
bute the remission of sins, the getting of everlasting life,
unto themselves, or their works, they deny Christ, they
blaspheme and despise him. For what other cause did
Christ come, but to take away our sins by his passiou ,
and so deliver us from the power of the devil? But these
merit-mongers have so many good works that they are
able to sell them for money; and so bring other men to
heaven by their good works ; which, no doubt, is the
greatest contempt of the passion of Christ that can be
devised.* For Christ only, and no man else, merited re
mission, justification, and eternal felicity for as many as
will believe the same ; they that will not believe it, shall
not have it : for it is only by believing that we have.
For Christ shed as much blood for Judas as he did for
Peter :f Peter believed it, and therefore he was saved ,
Judas would not believe, and therefore he was condemned ;
the fault being in him only — in nobody else. But to say

* The church of Rome considers that the saints have wrought
more good works than are necessary for their own salvation, and
that these superabundant merits form a fund which the pope, a%
head of the church, can apply cr sell for the salvation of others.

t On this point Latimer differed materially from most of the
British Reformers.

224 Latimer. — Kermons.

or to believe that we should be saved by the law is a
threat dishonouring of Christ's passion for the law serves
to another purpose, it brings us to the knowledge of our
sins, and so to Christ : for when we are come through the
law to the knowledge of our sins, — when we perceive our
filthiness, — then we are ready to come to Christ, and fetch
remission of our sins at his hands.

But the papists fetch the remission of their sins, not in
the passion of Christ, but in their own doings ; they think
to come to heaven by their own works ; which is naught.
We must do good works, we must endeavour ourselves
to live according to the commandments of God ; yet, for
all that, we must not trust in our doings. For though we
do the uttermost, yet it is all imperfect, when you ex
amine it by the rigour of the law, which law serves to
bring us to the knowledge of our sins, and so to Christ;
and by Christ we shall come to the quietness of our con
science. But to trust in our good works, is but robbing
Christ of his glory and majesty. Therefore it is not
more necessary to do ffood works, than it is to beware
how to esteem them. Therefoie take heed, good Christian
people, deny not Christ, put not your hope in your own
doings, for if you do you shall repent of it.

Another denying of Christ is this mass-mongering ; for
all that are mass-mongers are deniers of Christ ; who
believe or trust in the sacrifice of the mass, and seek re
mission of their sins therein : for this opinion has done
very much harm, and has brought innumerable souls to the
pit of hell ; for they believed the mass to be a sacrifice for
the dead and living ; and this opinion has gotten all these
abbies and chantries, almost the half part of all England ;
and they would have gotten more if they had not been
restrained by certain laws. For what would folks not do
to ease themselves from the burden of their sins ? But it
was a false easement, a deceitful thing : therefore how
much are we bound unto God who hath delivered us from
this bondage, from this heavy yoke of popery, which
would have thrust us to everlasting damnation. For now
we know the very* way how we shall be delivered, we
know that Christ is offered once for us, and that this one
offering remedies all the sins of the whole world ; for he
was " the Lamb which was killed from the beginning of
the world :" (Rev. xiii.) that is to say, all that believed ir
• True.

The Christian Walk. 225

him since Adam was created were saved by him. They
that believed in Abraham's seed, it was as good unto
them, and stood them in as good effect, as it does unto
us now at this day. So that his oblation is of such effi
cacy that it purifies and takes away all the sins of the
whole world. They now that will be content to leave
their sinful life, wrestle with sin, and believe in our
Saviour Christ, they shall be partakers of everlasting
felicity.

Here you may perceive that Christ has many enemies
in the whole world ; he has many that slander him, that,
diminish his glory ; namely, all the papists that trust in
their own merits, or seek remission of their sins by the
sacrifice of the mass: all these now are enemies to the
cross of Christ. In short, all those that seek remission ot
their sins other ways than in the passion of Christ, they
are traitors to God, and shall be damned world without
end, unless they repent.

But here I must say some things unto you, and I speak
it to satisfy some of you: for I think there are many who
will reason that they think it to be no matter though the
curate is erroneous and naught in his doctrine ; they care
not for that ; for they will say, " I will hear him, and do
according as he commands me to do : when he teaches
false doctrine, and leads me the wrong way, he shall make
answer for me before God : his false doctrine shall do me
no harm, though I follow the same."

This is a naughty reason, and contrary to Christ our
Saviour's doctrine ; for so he s.aith, " If the blind lead the
blind, they shall fall both into the pit." Mark here, he
saith not the leader shall fall into the pit, but they both
shall fall, the leader and he that is led, the blind curate
and his blind parishioners : and so it was in St. Paul's
time, not only the leaders, the false teachers, went to the
devil, but also they that followed their false doctrine. And
therefore St. Paul is so earnest in admonishing them to
beware and take heed to themselves ; yea, with weeping
eyes he desires them to refuse the false prophets.

So likewise God himself gives us warning in the third
chapter of the prophet Ezekiel ; saying, " If I say unto
thee concerning the ungodly man, that without doubt he
must die, and thou givest him not warning, nor speakesl
unto him, that he may turn from his evil way, and so live j

1.3

236 Lattmer. — Sermons

then shall the same ungodly man die in his unrighteous
ness : but his blood will I require of thy hands." Again,
in the thirty-third chapter he saith ; " When I send a
sword upon a land, if the people of the land take a man
of their country, and set him to be their watchman ; the
same man, when he seeth the sword come upon the land,
shall blow the trumpet, and warn the people. If a man
now hear the noise of the trumpet, and will not be warned,
and the sword come and take him away, his blood shall
be upon his own [head: for he heard the sound of the
trumpet, and would not take heed : therefore his blood be
upon him : but if he will receive warning, he shall save
his life." Again, " If the watchman seeth the sword come,
and show it not with the trumpet, so that the people are not
warned : if the sword come then, and take any man from
amongst them, the same shall be taken away in his own
sin : but his blood will I require of the watchman's
hands."

In these places of scripture it appears most manifestly
that not only the wicked curate shall go to the devil, but
also all those that follow his evil doctrine. The wicked
shall die in his wickedness : for though God require the
blood of the parishioners at the curate's hands, yet for all
that they shall be damned.

But I pray you be not offended with me, when I tell
you one thing many times ; for I do it that you may per
ceive what danger it is to have an ill curate : this makes
me put you many times in remembrance of it.

I will tell you now a pretty story of a friar to refresh
you withal. A limitour* of the gray friars, in the time of
his limitation, preached many times, and had but one ser
mon at all times ; which sermon was of the ten command
ments. And because the friar had preached this sermon
sc often, one that heard it before, told the friar's servant
that his master was called " Friar John — ten — command
ments." Wherefore the servant showed the friar his mas
tcr thereof, and advised him to preach of some other mat
ters ; for it grieved the servant to hear his master derided.
Now the friar made answer, saying, " Belike then thou
canst say the ten commandments well, seeing thou hast
heard them so many times." " Yes," said the servant,

* A friar who was appointed to beg for his order within a certain
district.

The Christian Walk. 227

'• I warrant you. ' " Let me hear them," said the master :
then the servant began, " Pride, covetousness, lechery,"
and so numbered the deadly sins for the ten command
ments.

And so there are many at this time who are weary of
the old gospel, they would fain hear some new things ;
they think themselves so perfect in the old, when they are
no more skilful than this servant was in his ten command
ments.

Therefore I say, be not offended with me, when I tell
you one thing two or three times. And especially mark
this well, that the parishioners are not excused before
God by the wickedness and blindness of the priest. For
God saith not, " I will require the blood of the people at
the curate's hand, and the people shall be without blame."
No, not so. " But the wicked shall perish because of his
wickedness ;" so that the blind people and the blind curate
shall go to hell together. I would wish that all England
were persuaded so, for the most part of the people think
themselves to be excused by their curates. But it is not
so, for if there is any man wicked because his curate
teaches him not, his blood shall be required at the curate's
hands : yet for all that the parishioner shall go to the devil
withal — that shall be his end.

Therefore beware of that opinion ; think not to be ex
cused by your curate ; for when you do, you do not well,
and so you shall repent in the end. St. Paul therefore is
diligent to give us warning of the false prophets, lest we
should be deceived by them. In another place St. Paul
compares their doctrine unto a sickness, which is called a
f ancer ; which sickness, when it once begins, except it be
withstood, will run over the whole body, and at length
kill : so it is with this false doctrine.

Now I must answer to an objection, or doubt, that per-
adventure some of you may have ; you will think when
you hear what is the nature of false doctrine, you will
think, I say, " Alas ! what is done with our grandfathers ?
no doubt they are lost everlastingly, if this doctrine be
true ; for, according to your saying, they have had the
Alse doctrine, therefore they are damned ; for the nature
of false doctrine is to condemn." SucU doubts some will
make, yea, and there are some who in no wise will receive
the gospel, and that only for this opinion's sake ; for they

228 Latimer. — Sermons.

think that when they should receive the gospel it were to
think that their forefathers be damned.

Now to this objection, or doubtfulness, I will make
answer. It is with the false doctrine like as it is with
tire ; the nature of fire is to burn and consume all that
which is laid in the fire that may be burned. So the
nature of false doctrine is to condemn, to bring to ever
lasting damnation ; that is the nature of the false doc
trine. But yet for all that, though the nature of the fire
is to burn and consume all things, yet there have been
many things in the fire which have not been burned nor
consumed ; as the bush which appeared unto Moses, burned
in the fire, and yet was not consumed. What was the
cause ? Truly, God's power.

We read also in the third chapter of Daniel, that
Nebuchadnezzar, the king, caused a golden image to be
made, and called all his lords and his people to come ana
worship his idol, which he had set up ; threatening further,
" that whosoever would not fall down and worship the
said idol, should be cast into a hot oven."

Now there were three young men, Shadrach, Meshach,
and Abednego, who refused to worship the said idol ;
saying, " O Nebuchadnezzar, we ought not to consent
unto thee in this matter, for why ? Our God whom we
serve is able to keep ns from the hot burning oven, and
can right well deliver us out of thy hands ; and though
he will not, yet shalt thou know that we will not serve thy
gods, nor do any reverence to that image which thou hast
set up. Then was Nebuchadnezzar exceedingly full ol
indignation against them, and commanded that the oven
should be made seven times hotter than it was wont to be,
and spake unto the strongest men that were in his host, to
bind Shadrach, Meshach, and Abednego, and cast them
into the burning oven. So these men were bound in their
coats, hose, shoes, with their other garments, and cast
into a hot burning oven : for the king's commandment
was so strait, and the oven was exceeding hot, that these
three men Shadrach, Meshach, and Abednego fell down in
the hot burning oven, being fast bound. Then Nebuchad
nezzar the king marvelled, and stood up in all haste, and
spake unto his council, saying, ' Did you not cast these
three men into the fire ?' They answered, saying, ' Yea,
O king ;' He answered and said, ' Lo, for all that, 1

The Christian Walk. 229

see four men going loose in the midst of the fire, and
nothing corrupt ;* and the fourth is like the Son of God
to look upon.'

Here in this story you see, that though the nature
of the fire is to consume, yet these three men were not
consumed by the same ; for not a hair of their heads perish
ed, but rather the fire brake out and consumed those who
put them in the oven. For though the fire of its nature
would have consumed them, yet, through the power of
God, the strength of the fire was vanquished, and the
men were preserved from it. Even so is it with popery,
with false doctrine, the nature of it is to consume, to
corrupt and bring to everlasting sorrow ; yet let us hope
that our forefathers were not damned, for God hath many
ways to preserve them from perishing ; yea, in the last
hour of death God can work with his Holy Ghost, and
teach them to know Christ his Son for their Saviour. And
though they were taught other ways before, yet God can
preserve them from the poison of the false doctrine. I
will show you a notable story done in king Ahab's time,
written in the first book of the Kings, the nineteenth
chapter.

At the time when Ahab, that wicked king, and his wife
Jezebel, more wicked than her husband, had the rule,
they abolished the word of God entirely, and set up false
doctrine, and killed the true prophets of God ; insomuch
that Elias said unto God, with crying and great lamenta
tions, " Lord, the children of Israel have forsaken thy
covenant, broken down thine altars, and slain thy prophets
with the sword : and I only am left, and they seek my life
to take it away." Here it appears that the pulpits at that
time were occupied with false teachers, with false religion,
like as it was in the time of our forefathers : insomuch
that Elias cried out and said plainly, that there were left
no more than he only. But what saith God ? " I have
left me seven thousand which have not bowed their knees
unto Baal." When Elias thought that there were no more
left but he only, then God showed him that a great
many were left, and not infected with the poison of the
false doctrine. Therefore like as God could preserve a
great number of the Israelites at the same time, so he
could preserve our forefathers from the poison of popery,
* " And they hare no hurt.

233 Lattmer. — Seivnons.

which was taught at that time ; " for the Lord knoweth
which are his." So Christ himself saith, " No man shah
take those from me which my Father hath given to me,"
(John x.) that is to say, which are ordained to ever
lasting life.

"The Lord will not cast away his people, and his
inheritance he will not forsake." (Psal. xciv.) Therefore
let us hope that though the doctrine at that time was false
and poisoned, yet for all that, God has had his ; he has
had seven thousand, that is to say, a great number amongst
them that took no harm by the false doctrines. For he
wonderfully preserved them, like as he did in the great
dearth, when alt things were so dear, when the rich
franklins* would not sell their corn in the markets, then,
at that time, the poor were wonderfully preserved of God ;
for according to man's reason they could not live, yet God
preserved them, insomuch that their children were as fat
and as well liking, as if they had been gentlemen's chil
dren. So, like as God could preserve the poor with their
children in that great dearth, so he could preserve our
forefathers from everlasting perdition ; though they lacked
the food of their souls, yet he could feed them inwardly
with the Holy Ghost.

But now you will say, seeing then that God can save
men, and bring them to everlasting life, without the out
ward hearing of the word of God, then we have no need
to hear the word of God, we need not to have preachers
amongst us. For like as he hath preserved them, so he
will preserve us too, without the hearing of God's word.

This is a foolish reason ; I will answer you this. I will
make you this argument — God can and is able to preserve
things from fire, so that they shall not burn or consume ;
and therefore I will go and set my house afire, and it
shall be preserved ! Or this, God preserved these three
men from fire, so they took no harm ; therefore I will
go and cast myself into the fire, and I shall take no harm.
Is this now a good reason ? No, no ; for these three men
had their vocation to go into the fire, they were cast in by
violence : so if God will have thee go into the fire by
violence for his word's sake, then go with a goodwill, and
no doubt either he will preserve thee as he did them, or
else he will take thee out of this miserable life, to ever-
* Freeholders, farmers.

The Christian Walk. 23 1

lasting1 felicity ; but to cast myself into the fire without
any calling1, I may not ; for it is written, " Thou shalt not
tempt the Lord thy God."

So likewise in our time, God hath sent light into the
world ; he hath opened the gates of heaven unto us by his
word ; which word is opened unto us by his officers, by
his preachers : shall we now despise the preachers ? shall
we refuse to hear God's word, to learn the way to heaven ?
and require him to save us without his word ? No, no ;
for when we do so, we tempt God, and shall be damned
world without end.

This much I thought good to say against the sug
gestion of the devil, when he says, " Thy forefathers
are damned :" that thoii mightest learn not to despair
of their salvation, and yet not be too careful ; * for
they have their part, we must not make any account for
their doings ; every one must make answer for himself, for
if they are damned they cannot be brought again with
our sorrowfulness ; let us rather endeavour ourselves to
hear God's word diligently, and learn the way of salva
tion, so that when we shall be called, we may be sure of it.
Now these false preachers, of whom St. Paul speaketh
here, are enemies unto the cross of Christ. What shall
be their end ? Truly, perdition, destruction, and everlast
ing damnation. " Whose god is their belly :'' the false
preachers preach only pleasant things, and so get great
rewards ; and are able to live wealthily in this world, and
to make good cheer. I fear me there are many of these
belly-gods in the world, who preach pleasant things to get
riches, to go gay, and trick up themselves : they care for
no more, they study and do what they can to buckle the
gospel and the world together ; to set God and the devil
at one table ; they are gospellers no longer than till they
get riches : when they have what they seek for, they care
for no more ; then the gospel is gone quite out of their
hearts, and their glory is to their shame ; it is a short
glory and a long shame that they shall have ; for in the
other world, " all the world shall laugh upon them to
their shame, which are worldly-minded." Is there not
more that are worldly-minded than that are godly-minded ?
I think St. Paul spake these words of the clergymen, who
will take upon them the spiritual office of preaching, and
* 4nxious.

232 Latimer — Sermons,

yet meddle in worldly matters too, contrary to their call
ing. The clergy of our time have procured unto them
selves a liberty to purchase lands. Think ye not that
such doings savoured somewhat of worldly things? But
I will desire them to take heed : for St. Paul saith here,
that all they that are worldly-minded, are enemies of the
cross of Christ ; for they make their bellies to be their
gods. Therefore they shall receive their punishment for
their wicked doings. What shall that be ? Truly, ever
lasting pain of hell fire, world without end, without any
deliverance from the same ; this is their reward.

But what shall become of St. Paul and all true
preachers? He saith, "But our conversation is in hea
ven." What? Was St. Paul in heaven when he spake
these words ? No ; he was here on earth. But when we
walk the pilgrimage of which I told you, — God's pilgrim
age, then our conversation is in heaven ; that is, con
formable unto God's heavenly will : and God sees us
and will reward us ; when we do the works of our
vocation, and wrestle with sin and wickedness, and live
atler God's will and pleasure : whosoever doth so, that
man or woman hath his conversation in heaven : " From
whence we long for the Saviour, even the Lord Jesus
Christ."

St. Paul looked for him to come from heaven. What ?
is he not here already? Christ is here with us already to
our comfort, by his Spirit and power, to be our helper, and
to work with his sacraments, to defend us from danger
and peril ; so he is with us in earth, but he is not here
bodily : for he ascended into heaven, and sitteth at the
right hand of God the Almighty ; from thence shall he
come to judge the quick and the dead. All good men
and women long for him : and no doubt he will come,
and very shortly, and will take account of every one of us ;
therefore as all the writers admonish us, let us never
forget the day which we call the doom's-day. St. Jerome
saith, that he ever thought he heard the trumpet. Now
they that have in consideration this day, and make them
selves ready, it is a joyful thing unto them ; but they that
are customable* sinners, and will not leave their wicked
ness, such as are common swearers, adulterers, or idolaters,
and such as credit popery ; unto them, this day shall be a

* Habitual.

The Christian Walk. 233

fearful day, it shall be a heavy coming1 unto them. St. Paul
tells what cheer they shall have ; namely, everlasting
damnation ; being the enemies of Chri&t, their glory shall
turn to their eternal shame. So you see that all the world
may be divided into two parts ; namely, into the faithful
and unfaithful.

Now St. Paul said, that he looked for this Saviour
" which shall change our vile bodies according to the
working, whereby he is able also to subdue all things unto
himself." We have a frail body, mortal, subject to all
infirmities and miseries : it is a gross body, but for all
that it shall rise again, and shall be changed. It is
mortal now, it shall be immortal then ; it is passible *
now, it shall be impassible then ; it is gross now, it shall
be turned into agility then ; it is corruptible now, it shall
be incorruptible then ; it is ignominious now, it shall be
glorious then, like unto his body. Now when it shall be
so with our bodies, you may be sure it shall be so with
our souls too ; for the felicity that we shall have, which
God hath laid up for us, passes all men's thoughts : what
joy they shall have that are content to leave their sins,
and live godly. And these things Christ our Saviour shall
bring to pass by his infinite power.

Now to make an end ; for God's sake mark these
lessons well : for this is a very good piece of scripture,
wherein Paul shows both ways. I think it were better
for us to live so that we may attain to this felicity, which
is prepared for us in heaven, rather than to follow our car
nal desires and lusts. For when we leave our wicked
life, and credit the word of God, and delight in it, no
doubt it shall bring us in the end to this salvation, of
which St. Paul speaks here.

But how shall it go with the others who will not hear
God's word, nor leave their wickedness ? Truly, "their
worm shall not die." (Mark ix.) By these words of
Christ, is expressed the great pain and sorrow that the
wicked shall have: therefore, saith the scripture, "The
death of sinners is the worst thing that can happen
unto them." (Psal. xxxiv.) What means he by that? He
signifies unto us, that the wicked are not enough punished
here ; it shall be worse with them after their death. So
that it shall be a change : they that have pleasure here,
* Exposed to suffering.

234 Latimer. — Sermons.

and live according to their desires, shall come to afflictione
in the other world. Again, they that have afflictions here,
shall come yonder to the perpetual sabbath, where there is
no manner of miseries, but a perpetual lauding and
praising of God ; to whom, with the Son and the Holy
Ghost, be all honour and glory, now and ever, world
without end. Amen

CHRIST THE BEST PHYSICIAN.

A SERMON

Preached on the twenty -fourth Sunday after Trinity, 1552*

MATTHEW ix., LUKE viii., MARK v.

JVhile he spake unto them this, behold there came a certain
ruler, and worshipped him, saying, My daughter lieth
at the point of death, but come and lay thy hand upon
her, and she shall live. And Jesus arose and followed
him, and so did his disciples ; and behold a woman which
was diseased with an issue of blood twelve years, came
behind him, 8fc.

THIS is a remarkable story, and much comfort we shall
find in it, if we consider and weigh it, with all the circum
stances. The evangelist Mark saith, the ruler's name was
Jairus ; he was an officer ; some think that he was a
reader of scripture, as there were at that time ; or perhaps
he was such an officer as we call a churchwarden ; which
is a great office in the great cities. Churchwardens can
bring much matter to pass ; such a great officer he was.
For though the Jews had a law, that they should make no
sacrifices except at Jerusalem, where the temple was, and
all the ceremonies ; yet they had in every town their
churches or synagogues, as we have churches here in
England ; commonly every town has a church. And this
word Church sometimes signifies the congregation, the
people that are gathered together : and sometimes it sig
nifies the place where the people come together ; Coniinem
pro contento, that is to say, " The thing that containeth,
for that which is contained."

Now our Saviour coming to Capernaum, where that
great man dwelt, which was such a town as Bristol or

£36 Laltmer, -Sermons.

Coventry is, Jairus conies to him in haste, and falleth
down before him, " and maketh great suit unto him, that
he would come to his house and heal his daughter, who
was sick." No doubt he had heard what manner of man
our Saviour was, and wherefore he was come into this
world, namely, to save sinners both in souls and bodies ;
and he had heard also the general proclamation, written
in the eleventh chapter of Matthew, where our Saviour
saitli, " Come unto me, all ye that labour and are heavy
laden, and I will ease you.''

This proclamation Jairus had heard, and believed if,
and therefore he came to Christ : He did not as a great
many of us do, who when we are in trouble, or sickness.
or lose anything, run hither and thither to wizards or sor
cerers, who are called " wise men ;" when there is no
man so foolish and blind as they are. . . And yet some
run after them, seeking aid and comfort at their hands.
But this good man did not so, he ';new that God had for
bidden to run to wizards. But what doth he ? He
comes to Christ our Saviour, with a good, strong, and
unfeigned faith. For, as I told you before, he had heard
of Christ, of his proclamation, which moved him now in
his distress to come unto him. And no doubt he had a
good substantial faith, as appeared by his behaviour ; yet
he had not so good a faith as the centurion had, who
sent a message unto him, saying, " Lord, say but one
word, and my servant shall be whole." This was a won
drous great faith : insomuch that Christ said, " I have not
found such a faith in all Israel." But though this Jairus
had not so good a faith as the centurion had, yet he had
such faith as led him to Christ. He comes to Christ, he
believes that Christ is able to help him, and according
unto his belief it happens unto him; for his daughter was
healed, as you shall hear afterward; and so upon him is
fulfilled the scripture, " I have believed and therefore I
have spoken.'' For look, what man soever has a good
faith, he will not hold his peace, he will speak, he will
call for help at his hands. For if this Jairus had not
had a good faith, he would not have humbled himself so
much, to fall down before such a poor man as our Saviour
was.

Some would have had respect to their honour : they
would have thought it scorn to fall down before such a
poor man as our Saviour was, or would have been afraid

Christ the best Physician. 237

of the people that were present, to honour him so highly,
and to confess him to be a helper. And no doubt that
Jairus was in great danger of his life ; for Christ was not
beloved among the Jews ; therefore it was a great matter
for this Jairus to honour Christ so openly before all the
multitude. And no doubt if he had not had such good,
strong, and earnest faith, he would not have done as he
did ; but he had a good strong faith ; therefore ht was
not afraid of anything in the world.

Now you should learn of this Jairus, first by his example
to go to Christ, in all distresses to seek help by him : and
also you shall mark and observe his great and fatherly
love towards his daughter; for he makes great suit to
Christ for her, which shows that he had a great and
earnest love towards her. This fatherly affection and love
of the parents towards their children is the good gift o
God ; God has planted the same in their hearts ; and
this especially for two respects. First, for the children's
sake : for it is an irksome thing to bring up children ;
and not only that, but also it is a chargeable thing to
keep them, and to wait upon them, and preserve them
from all peril. If God had not planted such love in the
parents' hearts, indeed it were impossible to do so much
for them ; but God has planted such love in their hearts,
which love takes away the irksomeness of all labour and
pain. For what is a child when it is left alone ? what can
it do ? how is it able to live ?

Another cause wherefore God has planted such love in
the parents' hearts towards their children is, that we may
learn by it what affection he bears towards us. For
though the love of parents towards their children is very
great, yet the love of God towards us is greater ; yea, his
love towards us far surpasses all fatherly love which they
have towards their children. And though Christ alone is
the Son of God, yet with his death and passion he has
merited that we should be the chosen children of God.
For God for our sake has bestowed his only Son unto
death, to the end that we should be made through him
his chosen children. Now therefore all that believe in
Chnst, and trust through his passion to be saved, all they
are the children of God, and God loves them more than
any natural father loves his child. For the love of God
towards us is more earnest, and more vehement towards
MS, than the fatherly love towards his natural child: which

238 Latimer. — Sermons.

should comfort us in all our distress — in what peril OF
danger soever we are, we should believe that God is our
Father. And therefore we should come unto him in the
name of Christ his Son our Saviour: theiefore we need
not despair in any manner of thing ; but rather whatso
ever we have in hand, let us run to him, who bears such
a fatherly affection towards us, more a great deal than
our natural fathers and mothers can do. As for our carnal
or temporal fathers and mothers, sometimes they are un
natural, so that they will not help their children in their
distress ; sometimes, again, they would fain help, but they
are not able to help them ; but our heavenly Father is
loving and kind towards us, so that he will help. And
<hen again he is mighty, he is almighty ; he can and may
help : so that there lacketh neither goodwill in him nor
power. Therefore let us not despair, but rather come
unto him in all tribulation, and no doubt we shall be
eased by him. For certain it is, that the Almighty God
has greater affection towards us than our natural fathers
and mothers can have. And this appears by his giving
his own Son, the highest treasure that even he had in
heaven or in earth, for us, even unto death, in his bitter
sufferings.

Further, in the prophets everywhere, he sets out his
great love which he hath towards us, saying, " Can a
woman forget her own child which she hath borne into
this world? Yea, and though she do forget the same,
yet will not I forget thee." (Is. xlix.) It is a rare thing
when the devil so much prevails in parents, that a mother
should neglect or forget her own child ; yet, saith God,
Though it were so that she would forget her child, yet will
not I forget thee, when thou believest in my Son Christ:
for the devil cannot prevail against me, though he prevail
against \vomen, so that sometimes they forget their own
children, or kill them ; yet shall he not prevail against me,
for I am mightier than he is.

Further, his love which he bears towards us is expressed
in the seventh chapter of Matthew, where Christ saith ;
" Is there any man among you who if his son ask bread,
will he offer him a stone? or if he asketh fish, will he
offer him a serpent? If ye then being evil, can give your
children good gifts, how much more shall your Father
which is in heaven, give good things if ye ask them of
him ?" As if he should say, Though you are evil, yet when

Christ the best Physician. 239

your children would have anything that might hurt them,
you being fathers and mothers give them good things,
which shall not hurt them. Now, saith he, Seeing that
ye; whose nature is ill, corrupt, and poisoned with wicked
ness, (for there is no saint in heaven, neither St. Peter, nor
Paul, but, when they were here, their nature was corrupt
and given to wickedness, and so they might be called ill,) —
seeing that ye can give good gifts unto your children, how
much more will God, who is the fountain of all goodness,
give you good things when ye desire them of him ? Here
you may learn now, that the love of God towards mankind
passeth all natural love : and that he is ready to give unto
every one that cometh to him for help ; yea, he will give
us the very Holy Ghost when we desire it.

Now to the matter : this Jairus is a good and loving
father towards his child, he comes and desires help of
Ciirist, that his daughter may be healed. A covetous
man would have passed on, he would not have taken sc
much pains as to come to Christ and desire his help
Therefore by this Jairus we may learn to have a good faith
towards God, and a right natural love towards our chil
dren. But it is a comfortable thing to consider this
fatherly affection of God towards us: if we would well
consider the same, it would stir up a child-like love in our
hearts towards him, so that we should be content to be
ordered by him, and ruled according to his pleasure ; as
a good and godly child is content to be ruled by his father
and mother, and will in nowise do any thing against them,
so we should be obedient unto God as the child is unto
his parents.

But you will say, " I pray you tell us what is the will
of God?" Answer, The general will of God is expressed in
the ten commandments : there we shall find what we should
do, and what we should leave undone. But there is a
special will of God, which is every man's calling ; for it is
the will and pleasure of God that every one should do ac
cording unto his calling, whereunto God has appointed
him : as the magistrates, their calling is to see that all
things are well, that justice is executed, that the wicked
are punished, and the good are rewarded. Also, that
good and godly laws be maintained and executed ; and
most specially, that the word of God is taught, that the
people be not ignorant in that : and this is the will of
God. When the magistrates do so, and when they

240 Latimer. — Sermons-

endeavour themselves that GodV honour and glory be set
abroad, and that wickedness be abolished, then they do
according unto their calling. So likewise the calling of
the subjects is to be obedient unto the magistrates ; not to
rebel against them ; for when they do so, they strive
against God himself, and shall be punished of him. Also,
the married man ought to do his duty towards his wife, it
is the will of God, to love his wife, and to provide for
her. Likewise the woman ought to do her duty towards
her husband, in obeying him in all things that are not
against God : for she may not obey her husband in wicked
things, which are against God, but else there is no excep
tion, obey she must : for so it is written, so saith God
unto her, " In sorrow shall thou bring forth thy children,
and thy desire shall pertain unto thy husband, and he shall
have the rule of thee." (Gen. iii.) Now when the woman
does so, then she does according unto her calling.

Further, masters ought to do their duties towards their
servants and household, to instruct them in God's word,
and to let them have their meat and drink. Likewise,
servants ought to obey their masters with all humbleness,
to serve them uprightly and diligently, according as God
wills them to do. Now this is the special will of God,
namely, that everyone should do according unto his calling,
as God willeth him to do. Now to fulfil this will of God,
we should be moved by the great love and fatherly affec
tion which God beareth towards us : this love should
move us to obey him, as the good child obeys his father
and mother.

Now comes another matter ; for as our Saviour was
going to the house where this young maid lay sick, there
came a good faithful woman creeping through the people,
for our Saviour was tossed and turmoiled in the multitude.
For you must understand that this Jairus was a great rich
man, a man of great estimation, therefore the people
hearing that his daughter was sick, or dt>ad, came unto
him to go with the corpse

Here I must take occasion to speak somewhat : there
are many now-a-days very hasty to bury their friends, yea,
sometimes before they are well dead. I heard say once,
that a young woman was sick, and fell in a swoon ; her
friends which were with her, directly made her ready to
be buried ; and when they went with the corpse, and were
coming into the churchyard, the corpse stirred, and the

Christ the best Physician. 241

vicar commanded them that bare her to set hei down, and
so finally the woman recovered. I tell this tale to give
you warning-, not to be too hasty with sick folks.

I have read in St. Augustine, that there was once a
man who lay seven days speechless, neither seeing1, nor
hearing, nor yet receiving any sustenance, except some
liquor, which they poured into his throat with a quill. Now
that same man, after seven days, spake again ; and the
first word that he spake was this, What is the time ? He
thought he had lain but a little while. Now, if his friends
had been so hasty with him, he would have been buried
before that time. Therefore I admonish you, not to be
too hasty with dead corpses, as long as they are warm keep
them in the bed ; for when a man is dead indeed, he will
soon be cold.

When our Saviour was going among this great multi
tude to Jairus's house, there cometh a woman through the
people, desirous to touch his garment. The evangelist
Mark sets out this story more plainly than Matthew does;
he saith, "There was a certain woman which had been
diseased of an issue twelve years, and had suffered many
things of many physicians, and had spent all that she had,
and felt no amendment at all, but rather was worse and
worse. When she had heard of Jesus, she came in the
press of the people behind him, and touched his garment :
for she said, If I only may touch the hem of his clothes I
shall be whole." This woman had been sick twelve years.
" She had suffered much sorrow by it ;" for no doubt who
ever hath to do with physicians must be a sufferer : it is
an irksome thing to go to physic ; a man must receive
many bitter medicines and potions. Therefore Mark saith,
" She suffered much ; they had put her to great pain, anc1
he had bestowed all her substance upon them, and was
never the better, but rather the worse." Belike she had
ieen a woman of great riches, of great substance, else
he would not have been able to pay physicians so long.
This place of scripture reproves not physicians, as though
physic were a superfluous thing, and not necessary, be
cause this woman was not healed ; as if you should reason
n this manner : What, shall I go to physic ? no, that I
ill not, for I read in scripture, that a woman spent all
ier goods upon physicians, and yet was never the better.
3ut this text makes no more against physic, than that
t does against labour, where Peter saith, "We have

LA TIMER. M

242 Latimer. — Sermons.

laboured the whole night, and have gotten nothing." Now
a rash fellow might say, What, hath St. Peter laboured all
night and caught nothing ? then I will not labour at all.
for I shall get nothing by my labour. But this is a
foolish reasoning. For though the woman spent all upon
physicians, and yet was not healed ; and though Peter
laboured all night, and caught nothing, yet for all that we
are allowed to use physic, and commanded to labour. For
so saith the writer of the book of Ecclesiasticus ; " Honour
the physician for need's sake." " From God is all cure,
and the highest hath created the medicine." If we knew
the virtue of every herb, we might be our own physicians,
but we know them not ; therefore God has ordained, that
some should give themselves to the knowledge of such
things, and then teach others.

We read in the second book of Kings, the twentieth
chapter, when Hezekiah the king was sick, God sent
Isaiah the prophet unto him, saying, " Put thy house in
order, for thou shalt die." Here note by the way, that
God required the king to set his things in order, to make
his testament ; so we should follow this example. When
we perceive that God will call us out of this life, we
should order all things so that there be no strifes after our
departure ; that men may know what every body shall
have.

For that which was said to Hezekiah is said to every
one of us ; for God loves not strifes nor contentions ; he
is a God of unity and concord : therefore, to avoid all con
tentions, we ought to set our things in good order. Now
although God sent Isaiah to tell him that he should die,
yet it was not such a straight sentence, that it should be
done out of hand directly : but rather God would move
him by this message which Isaiah brought, to make suit
for longer life. Like as he sent Jonas to Nineveh, with a
straight commandment, whereby God would move them to
make suit, and moan to him, and so to leave their sins
and wicked life.

Now Hezekiah hearing such a message from the pro
phet, what did he? He fell to prayer, rehearsing how
beneficial God had been unto him ; saying, " I beseech
thee now, O Lord, remember how I have walked before
thee in truth, and with a perfect heart, and have done that
which is good in thy sight ; and Hezekiah wept, very
sore:'' and so God sent the prophet unto him again, pio-

Ike hest Phyncian. 243

mining that lie should live yet fifteen years more. Now,
did he nothing- else after that he had this promise of God ?
Yes, he used physic, he took a lump of tigs, and laid it
upon the sore, as we in sickness time lay plasters upon it.
So you see by the example of Hezekiah, that it is lawful
to use physic.

But now at our time, physic is a remedy prepared only
for rich folks, not for poor; for the poor man is not able to
pay the physician. God indeed has made physic for rich
and poor ; but physicians now-a-days seek only their
own profits, how to get money, not how they might do
good unto their poor neighbour.* Whereby it appears
that they are for the most part without charity ; and so,
consequently, not the children of God : and no doubt but
the heavy judgment of God hangs over their heads : for
they are commonly all wealthy, and ready to purchase
lands, but to help their poor neighbour, that they cannot
do ; but God will find them out one day, I doubt not.

We must beware when we go to physic, that we trust
not too much to physicians, and forget God in the mean
season. Like as king Asa did, who had a disease in his
feet, and was much reproved because he sought not the
Lord : he trusted not in God, but rather in physicians : for
scripture saith, " In his sickness he sought not the Lord,
but physicians." (2 Chron. xvi.)

I knew once a great rich man a covetous fellow, he
had purchased about an hundred pound ;t that same stout
man came to London, where he fell sick, as stout as he
was ; and in his sickness, when he was exhorted to bear
it well, and submit himself unto God, he cried out with
horrible swearings, " Shall I die ? shall I die ? Physicians,
physicians, call physicians." As well as he loved his
gold, which was his god, yet he could find in his heart to
spend it upon physicians ; but in the end he died like a
beast, without any repentance. This man now abused
the physicians : for we may use physic, but we must not
trust in physic, as Asa the king d d, and that wicked man
of whom I have told you. We may use God's provisions
and remedies which he has left for us, yet for all that we
may not trust in them.

* Let us be thankful that there is an improvement in this respect
since the days of Latimer. The best medical aid is now freely
,;iven to the poor.

* An estate of tint annual >;ilue, perhaps equal to two thousand
uo.inds now.

M '2

244 Lahmer. — Sermo7is.

Now to the purpose ; " This woman had spent all her
goods and was never the better:" well, what the physicians
could not do, Christ our Saviour did, and in this manner.
There was a great multitude of people about Christ — they
pressed upon him : now the woman came to him among
the press of the people, desiring to touch only the hem of
his garment, for she believed that Christ was such a
healthful man, that she should be sound as soon as she
might touch him ; which came to pass as she believed.
For as soon as she had touched him, her issue was
stopped, and her sickness gone quite and entirely. She
was a shamefaced woman ; she was not so bold as to
speak to our Saviour, but she comes behind his back, and
steals, as it were, her health. But what doth our Saviour ?
He would not suffer her to be hid, but saith to his dis
ciples, " Who hath touched my clothes ?" His disciples
made answer, saying, " Thou seest the people thrust
thee, and askest thou, Who touched me ?" And he looked
round about to see her that had done this. But the
woman, fearing and trembling, knowing what was done
within her, came and fell down before him, and told him
all the truth. No doubt this woman was ashamed to
confess her sickness before the whole multitude : but \\hat
then? Christ would have it so. " I perceive, saith Christ,
that virtue is gone out of me :'' he saith not, my cloak, or
my vestment hath done a work ; but he saith, " I know
virtue is gone out of me." Therefore we should not be so
foolish to think that our Saviour's hem made the woman
whole ; but rather her good faith and trust in our Saviour.

We must not do as the foolish blind papists do, who
impute great holiness unto the vestment of our Saviour.
You see that this woman was made whole by Christ,
through him, by his divine power. And so is verified what
scripture saith, "That which ie impossih, unto man, is
possible unto God." Physicians had de^ aired of that
woman, it passed their skill to help her ; but our Saviour
declared his divine power, and healed her at once, she
doing nothing but touching the hem of his vestment. So
God can help when men cannot.

An example we have in scripture, when the people of
Israel going out of Egypt came unto the Red Sea, they
had great hills on both sides. Pharaoh, the king of
Egypt, followed with all his host at their backs ; the Red
Sea was before them, so that there was nothing, after

Christ the best Physician. ?43

man s reason, but to perish. What doth God ? He
divided by his infinite power the Red Sea, and delivered
them out of all danger. Thus it appears that God is able
to defend his people that believe in him, in an extraor
dinary way. Likewise in the wilderness they had no
corn, nor anything to eat, there was no ordinary way
to live. What doth God ? He takes an extraordinary
way ; he sends manna from heaven. So we see that he
is able to help us supernaturally ; but yet we must take
heed and not tempt God, we must use all such means as
he has appointed to sustain this life, else we should tempt
God, which is forbidden. Likewise we read, that when
David was in the wilderness, and Saul had compassed
him round about, so that he, in man's judgment, could
not escape ; what doth God ? He sends the Philistines
into the land of Saul ; which when Saul heard of, he went
back and left David. So by that means God delivered
his faithful servant David out of the hands of his cruel
enemy Saul. (1 Sam. xxiii.)

By these examples we may learn to put our trust and
hope in God, in all manner of troubles, as this woman
did hers : she believed in our Saviour, and therefore she
was healed. All England, yea all the world, may take
this woman for a schoolmistress, to learn by her to trust
in Christ, and to seek help at his hands.

Again, by this woman you may learn, that God some
times brings some low, and humbles them, to promote
them, and to bring them aloft. As this woman, she was
sick twelve years, and vexed with an irksome sickness;
but at length she was healed, and not only that, but also
exalted, for Christ called her his daughter ; which was
the greatest promotion that could be. So likewise Joseph
was in great misery, sold into Egypt, and afterwards cast
into prison, where he lay a great while — he was greatly
humbled : but, what was the end of it ? He was made a
ruler over all Egypt ; this was a great promotion. So
likewise David was humbled, made an outlaw, an outcast,
durst not show himself; but in the end, he was made
king over all Jewry, being at first but a shepherd, and
afterwards an outlaw, but in the end he was made king.
So this woman, though she was low, and loth to confess
her disease, yet she was well promoted, after she had con
fessed it ; she was made his daughter, which was a great
promotion.

246 Latimer. — Sermons.

But mark that Christ saith not to her, My hem hath
healed thee ; but he saith " Thy faith hath holpen thee."
Penidventure if we had this hem, we should make a great
matter of it;* which were but foolery. Let us use
prayer, which has a promise, for God promises that when
we pray unto him we shall be heard ; when we pray with
a faithful heart, as this woman did, who believed that
Christ would help her : and for this faith sake, she was so
highly commended of Christ, and all the people were
edified by her example. But especially Jairus, that
great man, whose daughter lay sick ; he had cause to
strengthen his faith by the example of this woman, which
woman believed the word of God, and therefore she came
unto Christ.

So let us do also, let us stay ourselves upon God's
word. Christ saith, " Come ye all to me." Let us follow
this word, and let us come unto him, for the faith that
hath God's word is a true faith ; but that faith which hath
not God's word is a lying faith, a false faith. As the Turks
and Jews, they have a faith, but their faith is not grounded
in God's word, and therefore it is a lying faith, because it
hath not the word of God. Therefore, as the doctrine is
nothing, and bringeth no profit, without the word of God,
so the word of God bringeth no advantage except faith is
there, except it be believed, else it is to no purpose. But
this woman believed the word of God, she believed that
Christ was come to heal the sick in soul and body, there
fore according unto her belief it happened unto her : and
no doubt she is a saint in heaven ; for we read not that
she fell afterward from Christ.

So we learn by this woman to have a good faith in
Christ — we must not run hither and thither to seek the
hem. No, we must believe in him, in all distresses, come
unto him, and seek help and comfort by him.

Now our Saviour, after he had healed this woman,
goeth to this great man's house, who called him to make
his daughter well ; when he cometh near unto the house,
there cometh one of Jairus's servants, saying, " Thy
daughter is dead, she is gone; trouble the master no
longer, for all help is past." Lo, this had been enough
to bring Jairus out of his faith, hearing that his daughter
was dead already ; it was a great temptation unto him
But here you may learn, that when you go by the wa^
* Treat it as a relio

Christ the best Physician. 247

and you have occasion to do a good deed, do it. Follow
the example of Christ, for he was going to Jairus's house,
and in the way he did this good deed, in healing1 that
diseased woman ; giving unto us an example, that we
should intermit no occasion, but whenever we have oppor
tunity to do good, we should do it. And here we learn
another thing in our Saviour, namely, that there is no
respect of persons with him. he regards not the outward
show of men, whether they are poor or rich. But, as St.
Peter saith, " In all people he that feareth God, and
worketh righteousness, he is accepted unto him." For
Christ refused no man, either rich or poor. But we see
they that are poor, often are ill handled in this world.

Again, we read everywhere that the rich and great
men are ill spoken of in scripture. The writer of the book
of Wisdom also says, " Thy mighty men shall mightily suffer
pains in hell:" yet this disallows not or reproves not great
men and mighty rulers ; but it speaks against those who
abuse their power wherewith God hath endued them,
oppress poor men, and do them wrong and injuries. For
commonly it is seen, that they which are rich are lofty and
stout, and abuse their riches or their power ; though no
doubt riches may be used to good purposes. But our
Saviour has no respect to persons, whether they are poor
or rich ; for here we see how he helpeth first the poor wo
man, and now is going to help the rich man too, to raise
up his daughter, who was dead and ready (o be buried.

Further, we learn here by this Jairus to be constant and
steadfast in our faith, not to be moved with every wind ; for
there were many things which might have moved Jairus
to mistrust our Saviour, and to run from him. First, his
servant, that came and told him, " Thy daughter is
gone;" which was a great discomfort: for as long as she
was yet alive, he had a good hope, but when he heard that
she was gone, it discouraged him very sorely. Secondly,
the preparation which was made for her to be buried ; for
all the people were come to go with the corpse,* which was
a great, discomfort unto him also. . Thirdly, the words of
our Saviour most and above all things discomforted him,
when our Saviour saith, " She is not dead, but she
sleepeth." By these words Jairus might have conceived
an ill opinion in him, saying, What ? he thinks that sne

* In the eastern nations it was and is the general custom to bury
•n a few hours after death.

248 Latime.r. — Sermons

sleepeth ; no, if it were so, I could raise her up myself.
In such a manner Jairus was tempted. Now when they
came near unto the house, there was a great number of
people who laughed cur Saviour to scorn when he said
that she slept. Hence we may learn to be content, though
we are despised and not set by in this world ; seeing that
our Saviour himself was thus despised. I doubt not but
I have been laughed to scorn when I have preached that
the way to get riches is to give away to the poor what we
have. They have called me an old doting fool ; but
what then? — we must be content to be despised with Christ
here in this world, that we may be glorified with him in
yonder world.

Here is mention made of minstrels ; no doubt they
have their use to make folk merry, and to drive away
fantasies : at that time they used minstrels at their burials,
as we here use bells. Now our Saviour seeing the
people that were come to go with the corpse, and the
pipers and minstrels ready, he comforted Jairus, who no
doubt was in great anguish, therefore Christ saith unto
him, " Fear not, but only believe ; continue only in thy
faith towards me, and all things shall be, well." Now as
he saith to Jairus, so he saith to us too, in whatever peril
or tribulation we are, we should not faint, we should not
fear, but believe ; he will regard our faith, as much as he
regarded the faith of Jairus. And we shall attain to such
an end as he did. For you must consider, that the almighty
God sometimes puts off the fulfilling of his promises, and
helps not for a time ; but wherefore does he so ? He does it
for his own glory's sake ; for if we should have at once
that which we desire, then peradventure we should attri
bute it unto our ovvnselves and not unto God : therefore it
comes not at once, that we may afterwards, when we have
it, be the more thankful for his help. Therefore let us
continue in prayer, and in faith, and no doubt he will help
when it is the fit time. " Tarry, saith David, for the
Lord ; he will come, and not tarry ; arid when he cometh,
he will set all things in good order."

Now he saith to the people, " What weep ye ?" You
must understand that our Saviour condemns not all man
ner of weeping, but only that which is without hope : of
which St. Paul speaketh, "As they that have no hope."
But charitable weeping is allowed, yea commanded; for
St. Paul saith " Weep with them that weep, be sorrowful

Christ the desi Physician 249

with them that be sorrowful." Yet do it measurably, -as
becometh Christians.

In the time of popery, before the gospel came amongst
us, we went to burials with weeping and wailing, as though
there were no God : but since the gospel came unto us, I
have heard say, that in some places they go with the
corpses, grinning and flearing,* as though they went to a
bear-baiting ; which no doubt is naught : for as too much
weeping is naught, so to be " without affection" is naught
too ; we should keep a measure in all things. We read
in holy scripture, that the holy patriarch Abraham mourned
for his wife Sarah : so likewise did Joseph for his father
Jacob ; therefore to weep charitably and measurably is not
ill, but good, and allowed in God's word. So likewise in
the New Testament, when that holy man St. Stephen was
stoned to death, the text saith, that the church " made
great lamentation and weeping over him." Here I might
have occasion to speak against those women who so soon
forget their husbands that are departed ; which I cannot
very well allow, for it is a token of an imperfect love. It
was a law among the Romans, that no woman should
marry again before twelve months were expired ; which
no doubt was an honest law : but to avoid evil, let the
Christian woman use her liberty.

Now when our Saviour was come to the house, ho
suffered no man to go in with him but Peter, James, and
John, and the father and mother of the child : all the
others he thrust out : and took the maid by the hand,
saying, " Maid, I say unto thee, arise :" and her spirit
came again, and she arose straightway. What shall we
earn here? Truly, we shall learn here that our Saviour
overcame death, that he is the Lord over death, that he
has the victory over him. Secondly, we learn here that
our Saviour is very God, because he commands death.
For I tell you death is such an arrogant and stubborn
fellow, that he will obey nobody but only God. Now he
obeyed our Saviour, whereby it appears, that he in Lord
over death. He said, " Maid, I say unto thee, a-'ise ;"
and directly she was perfectly whole : for she ate, to
signify that she was made right whole. Here our Saviour
showed himself to be very God, and so the Lord over death .
fulfilling the saying of St. Paul, " O death, I will be thy
death." This is now a comfortable thing, that we know
* Mocking.
M 3

250 Latimei. — Sermons.

that Christ has overcome death, and not for himself, but
for us, for our sake : so that when we believe in Christ,
death shall not hurt us, for he has lost his strength and
power ; insomuch that it is no more a death, but rather a
sleep, to all them that are faithful and fear God ; from
which sleep they shall rise to everlasting life. Also the
wicked truly shall rise, but they shall rise to their damna
tion ; so that it were better for them never to rise.

There are two kinds of people who will not sleep, the
first are the children, who weep and grieve when they
shall go to bed, because thoy know not the advantages that
are in sleep ; they know not that sleep refreshes the body,
and makes us forget all the labours which we have had.
This children know not, therefore they go with an ill will
to bed. The others are drunkards, which are given to
great drinking, they care not though they are all night at
it, and commonly sleep does them harm, for it makes
them heavy foreheads.* So likewise there are two kinds
of men that fear death, which death in very deed ought
not to be feared : for he is the best physician that ever
was, he delivers at once from all miseries ; therefore he
ought not to be feared. But as I told you, there are two
kinds cf men that fear him ; the children, that is to say,
they that are childish towards God, that are ignorant of
scripture, that know not what great treasures we shall
receive at God's hands after this life ; but all are wholly
set and bent upon this world : and these are the children
that will not go to bed ; that is to say, that fear death,
that are loth to go out of this world. The others are
drunkards, that is, customable sinners, that will not amend
their lives; that are drunken, or drowned in sins and
wickedness, that regard sin as nothing, they are not weary
of it. As it is written, "The sinner when he cometh in
the midst of his sin, then he careth no more for it, he
despiseth it, he is not sorry for it." What remedy now ?
Truly, this, they that are like children, that is to say,
they that are ignorant ; let them get knowledge, let them
endeavour themselves to understand God's holy word,
wherein is set out his will, what he would have us to do.
Now when they have heard God's word, and believed it, no
doubt all the fear of death will be vanished, and gone
cj'iite away. For they shall find in God's word, that death,
has lost his strength, that he cannot hurt any more.
* Headaches.

Christ the best Physician. 251

Likewise they that are drunkards, that is to say, that are
customary sinners, let them repent here where the time of
grace is ; let them amend their lives, be sorry for what
they have done, and take heed henceforward, and believe
in Christ, to be saved by and through his passion. For I
tell you drunkards, you customary sinners, as long as you
live in sin and wickedness, and have a delight in them, so
long you are not in the favour of God, you stink before
his face. For we must wrestle with sin, we must hate sin,
not agree unto it ; when you do so, then you ought not to
be afraid of death, for the death of Christ our Saviour has
killed our death, so that he cannot hurt us. Notwith
standing, death has bitter potions ; but what then ? as
soon as he has done his office, we are at liberty, and have
escaped all peril.

I will ask here a great clerkly* question, Where was
the soul after it went out of this young maid ? It was
not in heaven, nor in hell ; " There is no redemption in
hell." Where was it then ? in purgatory ? So the papists
have reasoned, it was not in hell, nor in heaven, therefore
it was in purgatory ; which no doubt is a vain, foolish
argument. Now I will make a clerkly answer unto my
question, and such an answer, that if the bishop of Rome
would have gone no further, we should have been well
enough, and there would not have been such errors and
fooleries in religion as there have been. Now my answer
is this, " I cannot tell ; but where it pleased God it
should be, there it was." Is not this a good answer to
such a clerkly question ? I think it is ; other answer
nobody gets of me : because the scripture tells me not
where she was.

Now you have heard that our Saviour is the Lord over
death, and so consequently very God, because he raised
up this young woman who was dead. But peradventure
you will say, it is no great matter that he raised up a
maiden who was dead ; for we read of Elisha the prophet,
that he raised up a young man from death. Answer —
truth it is he raised him up, but not by his own power,
not in his own name, but by the power of God ; he did it
not by himself: but Christ our Saviour, he raised up
Lazarus, and this young maid, by his own divine power,
showing himself to be very God, and the Son of the
eternal Father : therefore he saith, " I am the resurrection
* Learned.

252 Latimer. — Sermons.

and the life ;" this was his doctrine. Now to prove that
doctrine to be true, he did miracles by his own divine
power, showing himself to be very God : so did not the
prophets, they were God's servants, God's ministers ; but
they were not gods themselves, neither did they anything
in their own name.

Now to make an end : let us remember what we have
heard, let us take heed that we are not customable* sin
ners, but rather let us strive with sin: for I tell you, there
are but few of those who spend all their time in the plea
sures of the flesh, that speed well at the end ; therefore let
us take heed. The thief upon the cross he sped well ;
but what then, let us not presume to tarry in wickedness
still, to the last point of our life. Let us leave wicked
ness, and strive with our fleshly alFections, then we shall
attain in the end to that felicity which God hath prepared
for all them that love him : to whom, with the Son and
the Holy Ghost, be all honour and glory, Amen.
• Habitual.

253

THE DAY OF JUDGMENT

A SERMON

Preached on the Second Sunday in Advent, 1552

LUKE xxi.

And there shall be signs in the sun and in the moon, and
in the stars, and in the earth : the people shall be at
their wits' end through despair ; the sea and the waters
shall roar, and men's hearts shall fail them for fear,
and for looking after those things which shall come on
the earth. For the powers of heaven shall move : and
then shall they see the Son of man come in a cloud, with
power and great glory. When these things begin to
come to pass, then look np and lift up your heads, for
your redemption draweth near.

THIS gospel is read this day in the church, and it shall be
for our lesson. It is taken out of the twenty-first chapter
of Luke, and it makes mention of the glorious coming of
our Saviour Christ, how and in what manner he shall
come. For as the scripture (2 Cor. v.) witnesses, we
shall all come before the judgment seat of Christ, and
there receive every one according unto his deserts : after
his works he shall be rewarded of Christ, who shall be at
that time the Judge; and there shall be signs and tokens
before his glorious and fearful coming ; for then he shall
come to judgment. His first coming into this world was
to suffer his painful passion, and so to deliver mankind out
of the bondage and dominion of the devil. But when he
cometh again he will come in another manner than he did
the first time ; for he will come with great power and
might, with the host of heaven, with all the angels of God,
and so sit at the audit, and judge all men. And this is
most certain that he will come, but we cannot tell when, or

254 Latimer. — Sermons.

at what time his coming shall be. For the day of his
coming is hidden from us, that we should be ready at all
times.

Therefore I desire you, for God's sake, make yourselves
ready ; put not off your preparation. For seeing that we are
certain that danger and peril shall come upon us, all they
that are wise and godly will prepare themselves, lest they
be taken suddenly unawares, or unready. And therefore
I say, this day is hidden from us, that we ever should be
ready. For if we should know the day or the hour, at what
time he would come, no doubt we should be careless, we
should take our pleasure as long as we might, till such
time as we should depart. And, therefore, lest we should
be made careless, this day is hidden from us ; for the
angels of God themselves know not the hour or moment
of this great and fearful day. Neither did Christ himself
know it as he was man, but as he is God he knows all
things ; nothing can be hid from him, as he saith himself:
" The Father showeth me all things." (John v.) There
fore his knowledge is infinite, else he were not very God.
But as concerning his manhood, he knew not that time,
for he was truly a man, sin excepted : therefore like
as he was content to suffer heat and cold, to be weary
and hungry ; like as he was content to suffer such
things, so he was content, as concerning his manhood, to
be ignorant of that day. He had perfect knowledge to do
his Father's commission, to instruct us, and teach us the
way to heaven, but it was not his commission to tell us
the hour of this day. Therefore he knew not this day, to
tell us any thing of it, as concerning when it should be.
For as far as ignorance is a painful thing unto man, so far
he was content to be ignorant, like as he suffered other
things.

I will rather spend the time in exhorting you to make
ready against that day, to prepare yourselves, than curi
ously recite or expound the signs which shall go before
this fearful day.

" And there shall be signs in the sun and moon." Some
learned men expound t'.ese tokens of the destruction of
Jerusalem, but that is not the matter ; if they have gone
before the destruction of Jerusalem, then they have gone
before the end of the world, and so they admonish us to
make ready, to leave sin, lest we be taken with it.

As touching the Jews, our Saviour Christ wept over

The Day of Judgment. 25;?

them, and threatened what should corne upon them, be
cause they despised him, and would not receive God's holy
word, and leave their sins ; like as we do, who take our
pleasure, and care little for him or his word, cannot sutler
when our faults are told us, and repine and grudge at
it, like as the Jews did. Therefore our Saviour knowing1
what should come upon them, wept over the city, prophe
sying- that it should be so destroyed, that one stone should
not be left upon another ; and so it came to pass accord
ing unto his word. For Titus, the son of Vespasian, who
was emperor at that time, destroyed that same city Jeru
salem utterly, about forty years after the death of our Sa
viour Christ. But wherefore were they so destroyed ?
Because they would not believe the sayings of our Saviour
Christ : they would take their pleasures, they would " fol
low their forefathers," as our papists are wont to say.
When they cannot defend themselves with scripture, then
they defend themselves with the ignorance of their fore
fathers ; much like unto the Jews, who could not away
with the doctrine of our Saviour, because it disagreed from
the customs and traditions of their forefathers.

But what happened ? Their destruction fell upon them
before they perceived it, and destroyed the most part of
them full miserably, God knows ; and not only that, but
as the history shows, they that were left, and not brought
to destruction, were so vilely handled, and so despised
amongst all men, that thirty were sold for a penny ; and
so by that means they were scattered throughout all the
world ; and in every country where they came, they were
made slaves and tributaries, and shall be so till the end
of the world ; for scripture saith, " Jerusalem shall be trod
den under feet, till the times of the Gentiles be fulfilled."
(Luke xxi.) By this prophecy is signified that the Jews
never shall come together again, to inhabit Jerusalem and
Jewry, and to bear rule there, as they have done : for by
this word, " it shall be trodden under feet," is signified as
much as, it shall be inhabited by, it shall be under the
dominion of, the Gentiles.

Now who are Gentiles? Answer, All the people in the
whole world are Gentiles, except the Jews — all others are
Gentiles : we Englishmen are Gentiles, so are likewise
the Frenchmen, Dutchmen, and other nations, all are Gen
tiles. Now the prophet saith, that Jerusalem shall not be
inhabited, "till the times of the Gentiles be fulfilled ;"

256 Latimer. — Sermons.

that is to say, till all they are come into the world who are
appointed of God to come ; that is to say, they shall never
come together again till the end of the world. Where
fore ? — Because they were stiff-necked, so that they would
not be ruled by God's most holy word, but despised it,
and lived according to their own fantasies and vanities:
like as we do now-a-days the most part of us. Therefore
we may reckon that it shall go with us one day as it went
with them, who now are made outcasts of the whole world ;
every man despiseth them, and regardeth them as nothing,
for they have no dominion now, no king nor ruler, no
cities nor policy.*

And though Jerusalem is builded again, yet the Jews
have it no more, they shall never have dominion over
it ; but the Gentiles, they shall have it, it shall be in their
hands. And this is the meaning of this prophecy against
the Jews, and this God has performed hitherto ; for the
Jews have many times attempted to build it again, yet for
all that they were not able to bring it to pass. For God's
word will not, and cannot be falsified ; for the wrath of
God hangeth upon their heads, because of their wicked
ness, wherewith they have provoked God. Further, you
must understand, that Jews not only were at Jerusalem,
but they were scattered throughout all the world ; in every
country were some ; and therefore they were not all de
stroyed when Jerusalem was destroyed ; but for all that
they were cursed in the sight of God, so that they should
not inhabit that city any more.

We read in history, that in the days of the emperor
Adrian, the Jews gathered themselves together out of all
cities, a wonderful number of men, all the Jews which
could be gotten, to the intent that they might get Jerusa
lem again ; which Jerusalem was at that time in the env-
peror's hands, and therefore they made great preparations
to have it again : but what did the emperor ? He gathered
together a great and strong host, and went against them,
and in the end scattered them : so that they were without
any hope to recover that city again : after which things th«:
emperor made a proclamation, that not one Jew should
come into the city, either to buy or to sell ; yea, and fur
thermore, to the intent that they should be without any
hope of recovery, he changed the name of the city, and
called it Elia. So that by this story it most manifestly
* System of government

The Day of Judgment. 257

appears, that the word of God cannot be falsified by any
man's power or cunning1 : for though they had a strong"
and mighty host, yet, for all that, God, who is the Ruler
of things, confounded them, so that they could bring1
nothing to pass after their minds, as they would have it,
but rather were banished further from the city : for they
were in worse case after this fighting, than they had been
before ; for they had an access unto the city before, which
liberty afterwards they lost.

After that, in Julian the emperor's time, which emperor
was an apostate, for he had been a Christian, but after he
came to be emperor, he forsook the Christian faith, and all
goodness and godliness — not only that, but he did all
that he could to vanquish and pull down Christ's true
religion ; and therefore he went about to set up the Jews
again, and gave them liberty to gather themselves together,
and to return again to Jerusalem. And he not only gave
them this liberty, but also he helped them with all manner
of things, that they might bring their purpose to pass ;
and so upon that the Jews gathered themselves together
in an infinite number of people, and went to Jerusalem,
and began to make preparations for the building of the
temple, and laid the foundation.

So these Jews had the emperor's favour, his aid, and
help ; they were rich, and able to set up their kingdom
again, and to falsify the word of God, after man's reason
ing ; for they lacked no worldly things.

But what did God ? when he saw that no man would
withstand them ; to verity his word, he sent a wind, a
strong hurling wind, which blew away all they had pre
pared for the building of the temple, all the sand and mor
tar, and such like things, which men use in such buildings,
and after that there came such an earthquake, that they
were almost out of their wits. And this was not enough,
but there came also fire, and burned up their works, and
so finally they were scattered again one from another.

So by these histories it manifestly appears that no man's
power is able to stand against God, or to disappoint him oi
his purposes ; for Christ our Saviour had told them, that
they should never come to their rule again. And so his
words are verified till this day, and shall be still to the
world's end ; for he saith, " Heaven and earth shall perish,
but my word shall endure for ever." (Matt, v.) A man
would think, that there was nothing so durable as heaven

258 Latimer — Sermons

and earth is, yet for all tliat, they shall rather perish than
the word of God be falsified.

And this appeared in the Jews, who though they had
the aid and help of this great emperor, and the mighty
power of this world, yet for all that, they brought nothing
to pass, for God was able to confound them ; and so no
doubt he will confound all his enemies till the end of the
world : for he is as able to verify his words now, as he was
then. I would have you consider well the causes where
fore they were cast away from God, and were made a
mocking stock unto the whole world. Wherefore I say 9
Truly, for their wicked and sinful lives. Seeing then that
they were cast out of their land, it shall be meet for us to
take heed, for no doubt this is written for our instruction,
to give us warning, as the epistle which is read this day
exhorts us.

Now God has fulfilled his word as touching the destruc
tion of Jerusalem ; he has made true his word of wrath,
think you not that he will fulfil his word of mercy too ?
Yes, no doubt, you may be sure of it, that he who pro
mised that if we believe in Christ, we shall be saved, he
will as well execute arid bring to pass that word, as he hath
brought to pass the word of his wrath and indignation over
the Jews. The temple which was at Jerusalem, was called
the temple of God, the people were God's people, but when
they would not come unto him, and live according as he
would have them to live, he cast them away, and utterly
destroyed their dominions and kingdoms, and made them
slaves and bondmen for ever.

And doubtless this is written for our instruction and
warning ; for no doubt when we follow them in their
wickedness, despise God's word, and regard it as nothing,
but live rather according unto our fantasies and appetites,
than after his word, no doubt we shall receive the like
reward vvith them. And though God tarry long, yet it
shall be to our greater destruction; for his long- suffering
and long tarrying for our amendment shall increase, aug
ment, and rrvke greater our punishment and damnation.
But if we leave sin and wickedness, and study to live
according unto his will and commandments, no doubt he
will fulfil his promises which he has made unto us of ever
lasting life ; for we have his warrant in scripture, there
for*1 we ought not to doubt of it : for so he saith, " So
entirely hath God loved the world, that he sent his only

The Day of Judgment. 259

begotten Son, to the end that, all that believe in him should
not perish, but have life everlasting-." (John iii.)

This is now a comfortable and a great promise which God
makes unto the whole world. And no doubt he is as able to
fulfil that promise of grace, as he was ;ible to fulfil his wrath-
fill word against the Jews. So likewise, " As truly as I live,
saith the Lord God, I will not the death of a sinner, but
rather that he should turn and live." (Ezek. xviii.) It is
not for his pleasure when we are damned, therefore he
sweareth an oath — we ought to believe him without an
oath, yet to satisfy our minds, and to the intent that we
should believe him, and be the better assured of his good
will towards us, he sweareth this oath.

Now therefore, if we will follow him and leave our
wicked living, convert and turn ourselves unto him, be
sorry for that which is past, and intend to amend our life
now forward ; if we do so, no doubt we shall live with
him everlastingly, world without end. Therefore let every
one of us go into his own heart, and when he finds that
he hath been a wicked man, an ireful man, a covetous or
a slothful rnan, let him repent and be sorry for it ; and
take a good purpose to leave that same sin wherein he
hath lain before. Let us not do as the Jews did who
were stiff- necked ; they would not leave their sins, they
had pleasure in the same, they would follow their old
traditions, refusing the word of God : therefore their de
struction came worthily upon them. And therefore, I say
let us not follow them, lest we receive such a reward as
they had, lest everlasting destruction come upon us, and
so we be cast out of the favour of God, and finally lost,
world without end.

" And there shall be signs in the sun, and in the moon,
and in the stars, and in the earth." ... " And the
people shall be at their wits' end through despair :"
Men shall be wonderfully fearful, they shall pine away for
fear ; and no doubt these shall be good men, who shall
be thus troubled, with such a fear of this day, for you
know the worldlings they care not for that day; yea, they
will hardly believe that there shall be such a day, that
there shall be another world, or at the least they would
not wish that there should be another world ; therefore
they shall be godly men which shall be so used, to be
tokens unto the wo^d. And no doubt there have been
here in England mai./ already, who have been so vexed

200 Latimcr — Sermons.

and turmoiled with such fear. That same Mastei Bit
ney who was burnt here in England for God's wort
sake, was induced and persuaded by his friends to bear a
fagot,* at the time when cardinal Wolsey was in power
and bore the swing.

Now when that same Bilney came to Cambridge again,
for a whole year after, he was in such anguish and agony,
that nothing did him good, neither eating nor drinking,
nor any other communication of God's word, for he
thought that all the whole scriptures were against him,
and sounded to his condemnation. So that I many a
time communed with him, for I was familiarly acquainted
with him, but all things whatsoever any man could allege
to his comfort, seemed unto him to make against him :
yet for all that, afterwards he came to again, God endued
him with such strength and perfectness of faith, that he not
only confessed his faith, the gospel of our Saviour Jesus
Christ, but also suffered his body to be burnt for that same
gospel's sake, which we now preach in England.

Martin Luther, that wonderful instrument of God,
through whom God has opened unto the world the light
of his holy word, which was a long time hid in corners,
and neglected; — he writes of himself, that he has been
sometimes in such an agony of the spirit, that he felt
nothing but trembling and fearfulness. And I myself
know two or three at this present hour who are in this
case.

But as concerning the ungodly, they say, all things are
well with them, they care for no more than for this world.
Like as in the time of the flood, they were careless, they
thought all things were quite sure, till the time when the
flood came upon them. And so it is at this time with the
ungodly too, they care not for this day of judgment, it
grieves them not, till it shall fall upon their heads one
day.

It is said in scripture that God " leadeth into hell, and
bringeth up again :" and so it is with fearful Christian
men ; for God casts them into hell, he hides himself from
them, but at length he brings them out again, and esta
blishes them with a constant faith, so that they may be sure
of their salvation and everlasting life. I knew once a
woman who was seventeen years in such an exercise and

* To recant.

The Day of Judgment. 26 I

fear, but at length she recovered again, and God endued
her with a strong and steadfast faith in the end.

Therefore no doubt these are warnings wherewith the
Almighty God warns us to make ready against that hor
rible and fearful day, which day no doubt is not far off,
For the world was ordained of God to endure, as scripture
and all learned men agree, six thousand years : now of
this number are gone five thousand five hundred and fifty-
two, so that there is left only four hundred and fifty lack
ing two ; and this is but a little time, and yet this time
shall be shortened as scripture plainly witnesseth, for the
elect's sake. So that peradventure it may come in my
days, as old as I am ; or in our children's days.*

Therefore let us begin to strive and fight betimes with
sin ; let us not set all our hearts and minds upon this
world, for no doubt this day, whensoever it shall come,
will be wonderfully fearful unto all mankind, and espe
cially unto the wicked. There will be great alterations at
that day ; there will be hurly-burly, like as you see in a
man when he dieth ; what deformity appears, how he
stretches out all his members, what a winding f is there, so
that all his body comes out of his frame ! so will it be at
this fearful horrible day, there will be such alterations of
the earth, and the elements, that they will lose their former
nature, and be endued with another nature.

" And then shall they see the Son of man come in a
cloud with power and great glory." Certain it is, that he
shall come to judge, but we cannot tell the time when he
will come : therefore seeing that he will come, let us make
ready, lest he find us unprepared. And take this for a
rule, that as he finds us, so he shall judge us. St. Paul
to the Thessalonians, (2 Thess. iv.) when he speaks of the
resurrection of the good, saith, " That at the same day
the trumpet shall blow, and all shall rise which died
since the world began ; then they that shall be found alive
upon the earth shall be changed suddenly, and shall be
rapt up into the air, and so meet Christ our Saviour."
All those, I say, who are content to strive and fight with
sin, who will not be ruled by sin, these shall in such wise

* This idea was very prevalent at that time among1 the reformers,
both in England and Germany. It is hardly necessiry to observe,
that there does not appear to be such a clear scriptural warrant for
this calculation as La timer supposes,

+ Distortion.

262 Latimer. — Sermons.

be taken up in the air and meet with Christ, and so shall
come down with him again. But as for the others which
are wicked, and delight in wickedness, and will not leave
it, but rather go forwards in all mischief; they shall be
judged: and after they have received their sentence, they
shall go to hell with the devil, and all his angels» and
there be punished for their sins in hell-fire, world without
end ; for so it is written, " Their worm dieth not."

" The sun shall be darkened, and the moon shall not
give her light." You should not take these words so, as
though the sun and moon should be obscured or darkened,
their light being taken from them. But it is to be under
stood, that through the brightness of his glory they shall
be obscured and darkened. The sun no doubt wiH shine,
but its light shall not be seen, because of the brightness
of his glory; like as when you set a burning candle in the
sunshine, the candle burns it is true, but its light is not
seen, because of the brightness ot the sun. So it will be
at that time with the sun, for though it is the brightest
and clearest creature above all others, yet for all that,
Christ with his glory and majesty will obscure it ; for his
light that he shall bring with him shall be so bright that
the other shall not be seen. And this his coming shall
be wonderfully comfortable and joyful unto those who are
prepared or chosen to everlasting life : unto those, I say,
who are content to leave their sins and wickedness here in
tins world, and live conformably to God and his holy
word ; who are not proud or stout ; not covetous, or
whoremongers; or if they have been so, they will leave it,
and do no more so ; and they are sorry for it from the
bottom of their hearts.

They that forsake all manner of falsehoud, or sloth-
fulness, and all manner of vices ; as gluttony, lechery,
swearing, they I say that are content to wrestle with sin ;
they shall rejoice at that time and be glad beyond all
measure. And this is the cause wherefore all godly
and faithful people pray in this petition, " Thy kingdom
come :" they desire of God the Almighty, that his king
dom, that is to say, the last day, may come, that they may
be delivered from their sins, and :ive with him everlast
ingly, world without end.

As for the others, this shall be a heavy and fearful
coming unto them that intend not to leave tln.'ir sins and
wickedness, but nther will take their pleasures here in this

The Day of Judgment. 2r?Jf

world. It shall be a heinous sentence unto them, when
he shall say unto them, " Go, ye cursed, into everlasting
fire, which is prepared for the devil and all his angels ;"
get you hence from me, for ye might have been saved,
but ye would not ; ye despised my words and command
ments, ye regarded more your own pleasure, than what I
commanded you. Hence therefore, get you hence to the
devil and all his angels, after whose will and command
ments ye have lived, his reward therefore ye shall have.

In such a manner Christ our Saviour will talk with the
ungodly, and in the end send them to everlasting damna
tion. And this shall be a heavy burden for them : and
though they can cloke and hide their sins in this world,
yet for all that, God will open their wickedness and filthy
living at that day, when all the world shall know it, and
when they shall not be able to hide themselves or their
sins. This day will be like unto a parliament : you know
when things are amiss in a realm, or out of order, all they
that are good-hearted, that love godliness, they wish for a
parliament : these would fain have that all the rulers of
the realm should come together, and bring all things into
good order again.*

For you know that parliaments are kept only for this
purpose, that things which are amiss may be amended :
and so it will be at this last day, at this general parlia
ment, where God himself with all his heavenly power will
be present, and oversee all things, and hear all causes, so
that nothing shall escape him. For then all the things
which the devil hath brought out of order shall be
amended ; and the devil shall not be able afterwards to
corrupt them any further ; but all things shall be well for
ever. Let us therefore ever have this day in fresh remem
brance, that it will be a heavy day unto them that are
wicked : and again, a joyful pleasant day unto them that
have no delight in wickedness.

Therefore Christ saith, " When ye see these things, then
hold up your heads ;" that is to s ;-y, be merry and rejoice,
for you know when we are merrily disposed, we hold up
our heads, and laugh. So Christ bids us to hold up
our heads, that is to say, to be joyful, " for our redemp
tion is come near." So Christ comforts us, and makes us

* At that period the parliament was only called together otca
•ionally.

26"4 Laiimer. — ficnnons.

nold up our heads, for our redemption is come nearer than
it was before.

What ! has he not redeemed us before by his death and
passion ? How happens it then, that our redemption is
come nearer ? Christ indeed redeemed us before by his
death and passion : yet it appears not unto us who it is
that shall be saved or damned, for we see the good and
the bad both bear the name of Christians : good and bad,
faithful and unfaithful, are baptized in the name of Christ.
Likewise they go to the communion ; so that there is
no great difference here in this world, between the elect
and reprobate : for the very unfaithful give alms?, and do
outward acts which seem unto us to be good, and to
be done with a good heart, when it is nothing less. So
that I say, we cannot tell, as long as we are here in this
world, which are elect and which not ; but at the last day,
then it shall appear who is he that shall be saved ; and
again, who shall be damned. And therefore Christ saith,
our redemption draweth near, that is to say, it shall appear
unto the whole world that we are the children of God.
Therefore his coming will be a glad and joyful coming
unto the faithful, for they shall be the children of God ;
they shall be delivered and rid out of all miseries and
calamities. But the unfaithful shall fall to desperation at
that day: they that take their pleasures here, they that
remember not this day, shall be condemned witn the irre
fragable and unchangeable judgment of God. And they
shall not need any men of law, to go about to defend or
discern their causes. No, no ; the men of law shall not
be troubled at that day in defending other men's causes,
but rather they themselves shall be called to make an
account for their doings ; and there they shall be judged, so
that they shall not be able to speak anything against it,
for their own hearts and consciences shall and will con
demn them. And though this great and general day come
not in our time, yet let us consider that we shall die, and
that we have but a short time to live here in this world.

And as we die so we shall rise again. If we die in the
state of damnation, we shall rise in that same state.
Again, if we die in the state of salvation, we shall rise
again in that state, and come to everlasting felicity, both
of soul and body. For if we die now in the state of salva-
Uon, then at the last general day of judgment we shall

The Day of Judgment,

965

hoar this joyful sentence, proceeding out of the month of
our Saviour Christ, when he will say, " Come, ye blessed
of my Father, possess that kingdom which is prepared for
you from the beginning of the world." (Matt, xxv.) And
though we have much misery here in this world, though
it goeth hard with us, though we must bite on the bridle,
yet for all that, we must be content, for we shall be sure
of our deliverance, we shall be sure that our salvation is
not far off. And no doubt they that will wrestle with sin,
and strive and fight with it, shall have the assistance of
God; he will help them, he will not forsake them, he will
strengthen them, so that they shall be able to live up
rightly ; and though they shall not be able to fulfil the law
of God to the uttermost, yet for all that, God will take
their doings in good part, for Christ his Son's sake, in
whose name all faithful people do theii good works, and
so for his sake they are acceptable unto God, and in the
end they shall be delivered out of all miseries and troubles,
and come to the bliss of everlasting joy and felicity.

I pray God, that we may be of the number of those,
who shall hear this joyful and most comfortable voice of
Christ our Saviour when he will say, " Come, ye blessed
of my Father, possess the kingdom which is prepared for
you before the foundation of the world was laid." There
are a great number amongst the Christian people, who in
the Lord's prayer, when they pray, " Thy kingdom come,"
pray that this day may come ; but yet, for all that, they
are drowned in the world, they say the words with their
lips, but they cannot tell what is the meaning of it; they
speak it only with their tongue : which saying indeed is to
no purpose. But the man or woman that saith inese
words, "Thy kingdom come," with a faithful heart.no
doubt he or she desires in very deed that God will come
to judgment, and amend all things in this world, to pull
down satan that old serpent under our feet.

But there are a great number of us who are not ready.
[Some have lived in this world fifty years, some sixty, but
yet for all that they are not prepared for his coming;
they ever think he will not come yet : but I tell you, that
though his general coming be not yet, yet for all that he
I will come one day, and take us out of this world : and, no
[doubt, as he finds us, so we shall have ; if he find us
[ready, and in the state of saivation, no doubt we shall be
[saved for ever, Morld without end.
LATIMF.R. N

5i06 Latimcr. — Sermons

Again, if he find us in the state of damnation, we shall
be damned world without end, there is no remedy after
we are once past this world ; no penance will help then,
nor anything that man is able to do for us. Therefore it
is right for every one of us to take heed betimes ; let us
not tarry too long with our amendment, lest peradventure
we shall come too short, for no doubt we shall be rewarded
according unto our deserts.

But there are some, and have been a great number of
us, who have trusted in masses and pilgrimages, in setting
up candles, and such like foolishness ; but I tell you, all
this will not help, it is to no purpose: for if all the
masses which were said in all Christendom since the mass
began, if all these masses, I say, were bestowed upon one
man to bring him out of the state of damnation, it were
all to no purpose, and to no effect. Therefore let us not
put our hope and trust in such fooleries ; for if we do, no
doubt we shall deceive ourselves. Again, there are some
people who defer and delay their amendment of life, till
such time as they shall die ; they take in hand to leave
sin, when they are not able to do any more. They
will take their pleasure as long as they are able ; they
think it time enough to repent at the last hour, when they
shall depart, and forsake this world.

Such people do very wickedly, and no doubt they are
in a dangerous state ; for they are not sure whether they
shall have at that last time grace or not to repent, and be
sorry for their sins. Peradventure their hearts shall be so
hardened in sin and wickedness, that they shall not be
able to repent, or to be sorry for their faults. Therefore the
best and surest way is to repent betimes, while we have
time, and to be sorry for our wickedness, and to take an
earnest mind and purpose to leave sin. If we do so,
then no doubt we shall be taken up with Christ, and dwell
with him in heaven everlastingly, in great honour and
glory, where we shall have "joy, which no tongue can
express, no eye hath seen, nor ear hath heard the inesti
mable felicities and treasures which God hath laid up for
his faithful." 1 Cor. ii.

And like as our pleasure and joy shall be inestimable if
we repent betimes, and leave sin, so likewise the pains
»f those who will not leave sin, but ever go forward in the
s:vme, shall be more than can be numbered, and intolerable
too ; their pains shall be intolerable, and yet they shall
bear them,

The Day of Judgment. 267

Therefore let every man take heed how he spends his
time, how he takes his pleasure in this world, for like as
the general great day shall be uncertain, so also our
particular day, when we shall depart this world, shall be
uncertain ; peradventure some of us shall die to-morrow
or the next day, therefore it is proper and necessary for us
to make ready, lest we be taken suddenly unawares.

" And then shall they see the Son of man come in a
cloud with power and great glory." St. Paul to the
Thessalonians setteth out the coming of Christ and our
resurrection ; but he speaks in the same place only of the
rising of the good and faithful that shall be saved. But
the holy scripture in other places witnesses, that the
wicked shall rise too, and shall receive their sentence from
Christ, and so go to hell, where they shall be punished
world without end. Now St. Paul's words are these,
" This say we unto you in the word of the Lord : that we
which shall live and shall remain to the coming of the
Lord, shall not come before them which sleep. For the
Lord himself shall descend from heaven with a shout, and
the voice of the archangel and the trump of God, and the
dead in Christ shall arise first: then we which shall live,
even we which shall remain, shall be caught up with them
also in the clouds to meet the Lord in the air ; atid so
shall we ever be with the Lord ; wherefore comfort one
another with these words." 1 Thess. iv.

By these words of St. Paul it appears, that they which
died in the beginning of the world shall be by Christ as
soon saved, as they who shall be alive here at the time of
his coming. I would have you to note well the manner
of speaking which St. Paul uses ; he speaks as if the last
day should have come in his time. Now when St. Paul
thought that this day should have come in his time, how
much more shall we think that it shall be in our time?
For no doubt it will come, and it is not long thereunto ; as
it appears by all the scriptures which make mention of this
day : it will come, but it shall come suddenly, unawares,
as a thief in the night. For a tiiief when he intends a
robbery, to rob a man's house, to break up his chests, and
jfltake away his goods, gives him not warning, he lets not
good man of the house know at what time he intends
;rr the I to come, but rather he intends to spy such a time, that no
,(,le|man shall be aware of him. So, no doubt, this last day

ill come one day suddenly upon our heads, before we are
N -2

£68 Latimer. — Sermons.

aware of it; like as the fire fell down from heaven upon
the people of Sodom when unlooked for ; they thought
that all things were well, therefore they took their plea
sures, till the time when fire fell down from heaven and
burned them up all, with all their substance and goods.

So likewise it happened unto the first world, which
would not amend their lives, but followed their carnal lusts
and appetites, — God sent the flood upon their heads, and
so destroyed them altogether. Therefore let us take heed
lest this great day fall upon us, as the flood and fire fell
upon the world, and upon the people of Sodom.

St. Jerome, that holy man, writes, that he ever thought
he heard this trumpet of God and the archangel blow. I
could wish that we would follow the example of Jerome
in that point, that we would be as fearful lest this day come
upon us unawares.

" And he showed them a similitude, Behold the fig-tree
and all the trees, when they shoot forth their buds, ye see
and know of your ownselves that summer is then near at
hand." So when you see the tokens which shall go before
this fearful day, it is time to make ready. But here a man
might ask a question, saying, I pray you wherein standeth
this preparation? How shall I make ready? About this
there has been great strife, for there have been an infinite
number, and there are some yet at this time, who think
that this readiness standeth in masses, in setting up can
dles, in going of pilgrimage ; and in such things, they
thought to be made ready for that day, and so to be made
worthy to stand before the Son of man, that is, before our
Saviour Christ. But I tell you, this was not the right
way to make ready. Christ our Saviour showeth us how
we shall make ourselves i ady, saying, "Take heed to
yourselves, lest at any time your hearts be overcome with
surfeiting, and drunkenness, and cares of this world, and
so this day come upon you unawares ; for as a snare shall
it come upon all them that dwell upon the face of the
whole world. Watch ye therefore continually and pray,
that ye may escape all those things that shall come ; and
that you may stand before the Son of man." Here Christ
showeth wherein this preparation standeth ; namely, in
keeping ourselves from superfluous eating and drinking,
and in watching and praying. For how comes it to pass
that the whole world is so deceitful and false? Because
every man would fain fare well, every one loveth to have

The. Day of Judgment. 26S*

good meat and drink, and to go gaily. And when they
have not wherewith to get such things, then they fall to
picking and stealing, and to falsehood, and to deceive
their neighbours. But our Saviour he gives us warning
that we should eat and drink measurably and soberly, every
one according to his estate and measure. Further, we
ought not to be anxious for this life, we should labour and
do our business diligently, every one in that estate in which
God hath set him, and let us trust in God, who no doubt
will send us increase of our labour.

Therefore Christ addeth, saying, " Watch and pray :''
as if he had said, Be ever in readiness, lest you be taken
unawares. But those sluggards who spend their time
vainly in eating and drinking, and sleeping, please not
God, for he commands us to watch, to be mindful, to take
heed to ourselves, lest the devil, or the world, or our own
flesh, get the victory over us. We are allowed to take our
natural sleep, for it is as necessary for us as meat and
drink, and we please God as well in that, as we please
him when we take our food. But we must take heed, that
we do it according as he has appointed us ; for like as he
has not ordained meat and drink that we should play the
glutton with it, so likewise sleep is not ordained that we
should give ourselves to sluggishness, or over-much sleep
ing1 ; for no doubt when we do so, we shall displease God
most highly. For Christ saith not in vain, " Watch and
pray." He would have us to be watchers, to have at all
times in remembrance his coming, and to give ourselves to
prayer, that we may be able to stand before him at this
great and fearful day. Meaning, that we should not trust
in ourselves but call unto God, saying, " Lord God
Almighty, thou hast promised to come and judge the
quick and the dead ; we beseech thee give us thy grace
and Holy Ghost, that we may live according unto thy holy
commandments, that when thou comest, thou have not
cause to bestow thy fearful anger, but rather thy loving1
kindness and mercy upon us."

So likewise when we go to bed, we should desire God
that we sleep not the sleep of sin and wickedness, but
rather that we may leave them, and follow his will and
pleasure ; that we be not led with the desires of this
wicked world. Such an earnest mind we should have
towards him, so watchful we should be. For 1 tell you it
is not a trifling matter, it is not a money matter : for our

270 Latimer. — Sermons.

eternal salvation and our damnation hang upon it. Our
nature is to do all that is possible for us to get silver and
gold ; how much more then should we endeavour to make
ourselves ready towards this day, when it shall not be a
money matter, but a soul matter, for at that day it will
appear most manifestly who they are that shall enjoy ever
lasting life, and who shall be thrust into hell. Now as
long as we are in this world, we have all one baptism, we
go all to the Lord's Supper, we all bear the name of Chris
tians, but then it will appear who are the right Christians ;
and again, who are the hypocrites or dissemblers.

Well, I pray God grant us such hearts, that we may
look diligently about us, and make ready against his fear
ful and joyful coming— fearful to them that delight in sin
and wickedness, and will not leave them ; and joyful unto
those who repent, forsake their sins, and believe in him ;
who, no doubt, will come in great honour and glory, and
will mnke all his faithful like unto him, and will say unto
them that are chosen to everlasting life, " Corne, ye blessed
of my Father, possess that kingdom which is prepared for
you from the beginning of the world."

Again, to the wicked who will not live according unto
his will and pleasure, but follow their own appetites, he
will say, " Go, ye cursed, into everlasting fire." O what
a horrible thing will this be, to depart from him who is the
fountain of all goodness and mercy, without whom is no
consolation, comfort nor rest, but eternal sorrow and
everlasting death ! For God's sake I require you let us
consider this, that we may be amongst those who shall
hear, " Come to me ;" that we may be amongst those who
shall enjoy eternal life. And no doubt we shall be amongst
them, if we will be content to leave sin and wickedness,
and strive with it, and let it not have the rule and govern
ance over us ; when we have done any man wrong, or
have taken away his goods from him wrongfully, if we
are content to restore it again ; for no doubt restitution
must be made, as I told you many a time before. " Resti
tution of a man's goods, or his name, must needs be
made :" for in that point agree all the writers new and
old, they all say that restitution must needs be made,
either in effect or affect.* For it is a sure probation, that
this man or woman is not rightly sorry for his sins and
wickedness, that is not content to make restitution when
* Fully, or to the utmost of our power.

The Day of Judgment. 27)

he has taken away things unlawfully against conscience
from his neighbour.

Therefore he that is content to leave his sins, and to
make restitution of such things as he hath taken away
wrongfully from his neighbour, shows himself to be a truly
penitent man : so likewise they that live in soberness, and
abuse not the gifts of God, but use them with thanks
giving. Also, he that liveth chastely keeps himself from
h'lthiness, and marries in the fear of God, according unto
his ordinance, he maketh ready for that day.

And as concerning young folks, all the writers agree
that with a moderate diligence young folk may live
chastely, when they are well governed and ruled, and kept
from idleness. Then it is no great matter for them to live
chaste as long as they are growing, but such young persons
must beware above all things of foul and filthy talk, for it
is as St. Paul saith, " Foul and filthy talk destroy good
mariners, and good bringing up .'' and then again young-
folks must beware of overmuch eating and drinking ; for
St. Jerome saith, He that is a great drinker of wine, I will
never believe that he is a chaste man : therefore let young
unmarried folk beware of drinking and of idleness, for
when the devil finds them idle, it is down with them, they
are soon overcome.

Therefore let them ever be well occupied till they come
to age, and then let them be married in the Lord ; for
the scriptures most highly praise marriage. St. Paul
saith, " Marriage is honourable amongst all men.*' Fur
ther, let us take heed of swearing ; for we may not
swear at all, and we may swear by nothing but by God ;
by whom we may not swear, except it is a greut and
urgent cause, except I am called thereunto by a magis
trate ; and when I am called so, then I must swear by
nobody else, save only by God.

Therefore they that are given to swearing do very
wickedly, and no doubt God's vengeance hangeth over
their heads. For cert tin it is, that he that is a great
swearer is also a great liar. But, as I said before, they
that will leave such wickedness, and will live conformably
unto God's word, and then believe in Christ our Saviour,
trust and believe to be cleansed from their sins through
his death and passion, no doubt they shall hear this joytul
sentence of Christ our Saviour, " Come to me, ye blessed
of my Father, possess the kingdom which is prepared for

272 Latimer. — Sermo7is.

you from the beginning- of the world." We esteem it to
be a great thing- to have a kingdom in this world, to be a
ruler, to be aloft, and bear the swing1 ; how much more
then should we regard the kingdom which Christ our
Saviour offereth unto us, which kingdom will be an ever
lasting kingdom, where there shall be no end of joy
and felicity ; therefore all they that will be content to
follow our Saviour's steps, to suffer with him here in this
world, and bear the cross after him, they shall reign with
him in everlasting frlory and honour: which grant tlfl God
the Father, Son, a?:d Holy Ghost. Amen.

273

CHRIST THE TRUE MESSJAH.

A SERMON

on the Third, Sunday in Adventt 1552.

MATTHEW xi.

When John being in prison heard the works of Christ, he
sent two of his disciples, and said iinto him, Art thou
he that shall come, or do we look for another ? Jesus
answered and said unto them, Go and show John again
what ye have heard and seen, fyc.

THIS gospel is read in the church this day, and it shall
serve us this day for our lesson.

It begins thus : " When John being in prison heard the
Works of Christ ;" and here is to be considered of whom
he had heard of these wonderful works which our Saviour
did, for he could not hear them without a teller — somebody
told him of them. The evangelist St. Luke, in the seventh
chapter, shows how, and by whom John Baptist heard
such things which our Saviour Christ did ; namely, by his
own disciples. For when our Saviour had raised up the
widow's son, who was dead at Nain, the disciples of John
came by and by unto John their master, -and told him ail
things ; namely, how Christ raised up that same young
man who had been de-ad already. And this is a thing to
be marvelled at, that John had so much liberty, that his
disciples could come at him, and speak with him ; Herod
the king being a cruel man, a heathen king, a miscreant,
a man of unbelief. No doubt it is a great matter that his
disciples could have liberty to speak with him ; for a man
would think that no man should have been permitted to
come near him. For I know that in Christian realms,
some being cast into prison for the truth's sake, for God's
•word sake, it has not been suffered that their friends should
N 3

274 Latimer. — Sermons.

nave come near unto them. And here it appears most
manifestly that Christian princes have sometimes used
God's preachers more cruelly and extremely than the
Gentiles used the preachers sent unto them from God to
teach them ; they were more straitly holden and more ex
tremely handled than John was. So we read likewise of
St. Paul, who was cast into prison at Rome by that wicked
and cruel tyrant the emperor Nero; which emperor, though
he was a cruel tyrant, a wicked man, and a venomous per
secutor of God's church, and his holy word, yet for all
that, Paul had liberty to speak with every one that would
come unto him, and commune with him So that there
came unto him those that would, and they might speak
with him what they would ; for St. Luke saith, in the last
chapter of the Acts, these words : " And Paul dwelt two
full years in his lodging, and received all that came in
unto him, preaching the kingdom of God, and teaching
those things which concern the Lord Jesus with all con
fidence, no man forbidding him." Here by these words
we may perceive, that Paul had liberty to say his mind,
and to commune with his friends, he was not so straitly
kept. But we see and have had experience, that preachers
who profess the same word which Paul taught, are more
straitly handled in Christian realms, than they were in
times past, when the rulers and princes were not Chris
tians. Christian princes so called are more earnest to ex
tinguish God's word and his true religion, than the hea
thens were who knew not, or would not know God.

But now you might ask, what manner of works were
those which our Saviour had done in the presence of
John's disciples, who directly afterward went and told their
master? What special things had our Saviour wrought?
Answer, Luke the evangelist shows a great and marvellous
act, which Christ our Saviour had done immediately as
John's disciples came unto him. The story is this : " When
Christ went into a city which is called Nain, and many of
his disciples following him, and much people: when he
was come nigh to the gate of the city, behold there was a
dead man carried out, which was the only son of his
mother, and she was a widow, and much people of the
city went with her." And here you may note by the way,
that these citizens had their burying-place without the city,
which no doubt is a laudable thing: and I do much
marvel that London, being so rich a city, hath not a

Jesus the true Messiah. 275

burying-place without ; for no doubt it is an unwhole
some thing to bury within the city, specially at such a
time when there are great sicknesses, so that many die
together. . . And I think that it is the occasion of much
sickness and disease : therefore the citizens of Nain had
a good 'and laudable custom, to bury their corpses without
the city, which example we may follow.

Now when our Saviour saw this corpse, and the widow,
who was now a miserable and sorrowful woman, for she
had lost first her husband, and afterwards her son, in
whom she had all her hope and comfort in this world :
him she had lost now, therefore she was sorrowful, and
not without cause. But what did our Saviour? He
comforted her, saying, " Weep not.** Here may all widows,
who are destitute of comfort in this world ; here, I say,
they may learn to trust in Christ, and to seek aid and help
by him. For no doubt, like as he comforted this misera
ble widow, so he will comtbrt and help all those who call
upon him in their need and necessity. For his hand is
not shortened, or his power diminished ; he is as strong,
as rich, and as mighty as ever he was ; therefore let
widows learn here to seek aid and help by him.

Now, when he had comforted her with his words, he
came nigh, and touched the coffin, and they that bare the
coffin stood still. And he said, " Young man, I say unto
thee, arise." And he that was dead sat up, and began to
speak. Now upon this there went such a rumour of it
throughout all the countries, that every man marvelled at
it. And John's disciples went to their master, and told
him of it, what wonderful things he did. Note here, that
when we hear that our Saviour is a doer of such wonder
ful supernatural works, it should be a wondrous great
comfort to us. For by this his deed, it appeared mani
festly, that he is master over death, and has power to
command him : so that death is in his dominion. For to
raise a man up, whom death hath devoured already, is as
much as to command death. But I tell you, Death is
such an arrogant fellow, and so proud, yea and of such
great might and strength, that he will give no man place,
nor submit himself to any man, save only unto God — unto
him he must obey, and humble himself before his divine
majesty. And therefore it appears here that our Saviour is
very God, because death, that stout fellow, must obey him ,
he is not able to withstand or disobey his commandments;

276 Latimer. — Sermons

which is a most comfortable thing unto us who believe
in such a Saviour, who hath power over death. And
therefore, if he hath power over death, then we shall
be sure that death shall not and cannot hurt us who
believe in him : for when we believe in him, he is able to
defend us from death, hell, and the devil, so that they shall
not be able, with all their might or power, to hurt us,
or do us any mischief; but we shall have life everlasting.
For he saith, " He that believeth in me, though he
die, yet he shall live." (John xi.) That is to say, though
he depart out of this natural bodily life, yet for all that, he
shall live everlastingly with me, world without end.

This is now an exceeding comfort to all Christian people,
for they may be assured that when they believe in Christ,
and Christ taketh their part, there shall be nothing either
in heaven or in earth, that shall be able to hurt them, or
hinder them of their salvation : and so we learn by this
wonderful miracle which our Saviour did before all the
multitude, that he proved himself to be very God, and one
that hath power over death. But peradventure you will
say, No ; it follows not that because he raised up the
dead, that he is very God ; for we read in the Old Testa
ment, that Elias and Elisha, those holy prophets of God,
did such works also ; they raised up the dead as well as
he ; and yet for all that they were not gods, but sinful
men as we are : though they had such a special gift of
God, yet they were not gods, nor yet took upon them to
be gods.

To this question or objection I will answer hereafter,
if I forget it not. In the mean season, I will ask an
other question, which is this: What should move John's
disciples to come and tell him the miracles which Christ
our Saviour did? Think you they came with a good will
to set out Christ, and to magnify his doings, or came they
with an ill will, or envious heart, which they bare towards
Christ ? Answer. They came with an ill will and envious
heart which they bare against Christ, as it appears most
manifestly, by the circumstances, being well considered.
For you must understand, that John had very much ado
to bring his disciples to Christ: they thought that Christ
and his doings, his conversations, were nothing, in com
parison of John. For John's strait* life which he led in
the wilderness, made such a show and outward glistering,
* Strict.

Jejtus the true Messiah. 277

that our Saviour was regarded for nothing in com
parison with him. For our Saviour led not so hard and
strait a life as John did ; he ate and drank, and would
come to men's tables when he was bidden ; he would
keep company with every body, rich and poor, whosoever
received him, and would believe in him : but John was in
the wilderness, out of the company of all men. There,
fore the disciples of John much more regarded John their
master, than Christ their Saviour. And therefore they
ever lay upon John, in exhorting him, that he would take
upon him to be Christ, and the Saviour of the world. And
when they had heard of any miracles that Christ had
done, they by and by came unto their master, and told
him of it disdainfully, as who should say, Thus and thus,
we have heard that Christ has done, wherefore showest
not thou thyself also ? Wherefore workest thou not mira
cles as well as Christ doth ? Every man speaks of him ;
do thou somewhat too, that the people may know thee to
be a great man, as well as Christ.

We read in the gospel of Matthew, that John's disciples
came once to Christ, and quarrelled with him ; saying,
" Wherefore fast we and the Pharisees so many times, but
thy disciples fast not at all ?* They thought in their own
opinions, that John's life was a great deal more to be
esteemed than Christ's, because John's life was more pain-
ful in the outward show of the world ; therefore it grieved
them, that Christ should be more esteemed than John.
So that we may perceive by John's disciples, that they
had a good zeal, " but not according unto knowledge."
For it is a good thing for a servant to love his master ;
but John's disciples did wrong, in that they envied Christ,
and went about to stir up their master to take upon him
to be Christ.

Now John, intending to correct and amend their false
opinion, which they had of Christ and of him ; for they
-egarded him too much, and Christ, who was to be most
regarded, they esteemed for nothing, in comparison of
John ; therefore John, that good and faithful man, seeing
the ignorance of his disciples, acted a wise part ; for
hearing them talk of the wonderful works which Christ
our Saviour did, he sent them unto Christ with this ques
tion, " Art thou he that should come, or shall we look for
another?"

When we look only upon the outward show of these

2^8 Lalimer. — Sermons

tvorJs. a man might think, that John himself was doubtful
whether Christ were the Saviour of the world or not,
because he sent his disciples to ask such a question ot
him. But you must understand, that it was not done for
John's sake, to ask such a question, but rather for his
disciples' sake. For John thought that this would be the
way to bring them to a good trade, namely, to send them
to Christ. For, as for John himself, he doubted not ; he
knew that Christ was the Saviour of the world ; he knew
it, I say, whilst he was yet in his mother's womb. For
we read in the gospel of Luke, that after the angel came
unto Mary and brought her such tidings, she arose, and
went through the mountains, and came to Jerusalem to
Elizabeth her cousin, and as she saluted her, John being
unborn, yet knew Christ, who should be born of the Virgin
Mary.

After that, we read in the third chapter of Matthew, that
when John should baptize Christ, he said unto Christ, " I
have more need to be baptized of thee, than thou of me "
So that it manifestly appears that John doubted not oi
Christ, but knew most certainly that he was the eternal
Son of God, and the Redeemer which was promised unto
the fathers to come into the world ; for it was told him
from above, that upon whomsoever he should see the
Holy Ghost coming down from heaven visibly, that same
was he ; which afterward happened ; for John, after he
nad baptized him, saw the Holy Ghost come down in the
form of a dove. Further, John pointed to him with his fin
ger, saying, " See the Lamb of God, which taketh away
the sins of the world." So, I say, it is most evident, that
John himself doubted not, for he knew assuredly that
Christ was the Saviour, but he did it only to remedy the
doubts of his disciples. Now when John's disciples came
to Christ, they did their message, saying, "Art thou he
that should come, or shall we look for another?" What did
Christ ? — He made not answer with words, but with
deeds ; he made not much ado in setting out himself with
great words, but he showed himself to be Christ indeed.
For he did such miracles as no man else could do, but
only he who was both very God and man. I would
wish that we would do so too : that when we are asked
a question, whether we are Christians, whether we have
.he gospel, the true word of God, or not ; I could wish,
I say, that we could show our faith by our works and

Jesits the true Mejuriah. 279

godly conversation, like as he showed himself to be Christ,
by his acts and deeds : but I tell you, we are far otherwise,
our acts and deeds disagree far from our profession. For
we are wicked, we care not for God's laws, nor his words :
we profess with our mouth that we are haters of sin,
but our conversation shows that we love sin, that we follow
the same, that we have a delight in it. So it appears, that
our words and deeds agree not ; we have God's holy word
in our mouth, but we follow the will and pleasure of the
devil in our outward conversation and living. But Christ
did not so ; for he showed himself by his outward works
and conversation that he was very* Christ the Saviour
of the world. So we should do too ; we should live so
uprightly, so godly, that every one might know us by our
outward conversation to be very Christians. We should so
hate and abhor sin, that no man justly might or could
disallow our doings.

But what manner of works did Christ, whereby he
showed himself to be the very Messias and Saviour of the
world ? Answer. He healed all manner of diseased folks,
the blind, the lame, the lepers, and all others which would
come unto him, and desire help at his hands. And finally,
he preached the gospel, this joyful tidings unto the poor,
unto them Christ preached the gospel. But 1 pray you,
how happened it, that he saith " The poor receive the
gospel ?" Answer. Because the most part of the rich men
in this world despise and contemn the gospel ; they
esteem it for nothing : why ? Wherefore despise they the
gospel ? Because they put their hope, trust, and confi
dence in their riches. For the most part of the rich men
in this world, (I will not say all,) either put their hope in
their riches, or else they corne naughtily by their riches,
or else they keep them ill : they heap them up together, or
else they spend them ill. So that it is a very rare thing
to find a godly rich man ; for commonly they are given to
gather and to make heaps, and so forget the poor in the
mean season, whom they ought to relieve : or else when
they spend them, they spend them naughtily, not as God
hath appointed unto them ; namely, to help their poor and
needy neighbour, but rather use them to excess, wanton
ness, and pleasure. Therefore Christ saith, " The poor
receive the gospel ;" for they are most meett thereunto,

The true. t Prepared, fitted.

280 Latimer. — Sermons.

they are all comfortless in this world, and so most meet to
receive the gospel.

The prophets long before had prophesied of these works
which Christ when he should come should do: for so it is
written ; " God cometh his own self, and will deliver you :
then shall the eyes of the blind be lightened, and the ears
of the deaf opened ; then shall the lame man leap as an
hart, and the dumb man's tongue shall give thanks. In
the wilderness also there shall be well-springs." (Isa.
xxxv.) This text of the prophet witnesses that Christ is
very God, for he has done such tokens and miracles of
which the prophet speaketh. Now in the same prophet it
is further written, that Christ should preach the gospel
unto the poor comfortless people ; for so he saith, " The
Spirit of the Lord God is upon me, for the Lord hath
anointed me to preach good things unto the poor, that I
might bind up the wounded hearts, that I might preach
deliverance to the captive, and open the prison to them
that are bound ; that I might declare the acceptable year
of the Lord." (chap. Ixi.)

Here the prophet prophesied that when Christ should
come, he should be a worker of such acts, and a preacher
who should preach the gospel unto the poor : and there
fore now, when the disciples of John came unto him,
demanding of him whether he were Christ or not, he
answered by his works. Like as he saith in another place
in the gospel to the Pharisees : " The works which I do,
bear witness of me." As who should say, I prove myself
what I am by my works. Again he saith, " If I do not
the works of my Father, believe me not." So that most
manifestly he proves himself to be that prophet which was
spoken of before by the prophets and other holy men of
God. John the evangelist, in his gospel, saith, " And
many other signs truly did Jesus, in the presence of his
disciples, which are not written in this book. These are
written that ye might believe that Jesus is Christ the Son
of the living God, and that in believing ye might have life
through his name.'' This is a very remarkable saying,
and most comfortable to all troubled consciences. Jesus
has done many things which are not written, but these are
written that we should believe him to be Christ : that
Jesns, Mary's son, who was born at Bethlehem, and nou
rished at Nazareth, is the Saviour of mankind ; and so in
believing in Lim, we shall have life everlasting. So that

Jesus the true Messiah. 28 i

there never was one who believed in Christ that was lost,
but all believers were saved; therefore it is not to be
doubted, but that if we will believe we shall be saved too.
We read in a book which is entitled, " The Lives of the
Fathers ;" in that same book we read that there was once
a great holy man, as he seemed to all the world, worthy to
be taken up into heaven : now that man had many dis
ciples, and at a time he fell sick ; and in his sickness he
fell into great agony of his conscience, insomuch that he
could not tell what to do. Now his disciples standing
about him, and seeing him in this case, they said unto
him : " How chances it that you are so troubled, father ?
for certainly there was nobody so good a liver, so holy as
you have been ; therefore you have not need to fear ; for
no doubt but you shall come to heaven." The old
father made them answer again, saying ; " Though
I have lived uprightly, yet for all that it will not help
me ; I lack something yet." And so he did indeed,
for certainly if he had followed the counsel of his dis
ciples, and had put his trust in his godly conversation,
then no doubt he would have gone to the devil. For
though we are commanded to do good works, and we
ought to do them ; yet for all that, we must beware how
we do them : when we do them to be saved by them, then
we do them not as we ought to do ; then we thrust Christ
out of his seat and majesty. For indeed the kingdom of
God is merited, but not by us. Christ merited the king
dom of heaven for us, through his most painful death and
passion.

There have been many men among the heathen who
lived very well and uprightly, as concerning their out
ward conversation ; but for all that they went to the devil
in the end, because they knew not Christ : for so saitli
scripture, " Whosoever believeth not in the Son he is
judged already." Therefore let us learn to know Christ,
and to believe in him, for knowledge must go before
belief ; we must first hear the word of God and know it ;
and afterwards we must believe the same, and then we
must wrestle and strive with sin and wickedness, as much
as is possible for us, and so live well and godly, and do
all manner of good works which God has commanded us
in his holy laws ; and then we shall be rewarded in ever
lasting life, but not with everlasting life ; for the everlast
ing life is a gift of God, a free gift given freely unto men
through Christ.

282 Latimer. — Sermon*.

Now when the disciples of John were come to Christ,
and had done their errand, and had asked him whether he
were Christ or not, our Saviour said unto them : " Go and
show John again what you have heard and seen." And
here we may learn by the way what a patient man onr
Saviour Christ was, who could so well bear with the
grossness * of John's disciples : for they had heard many-
times before from John their master, that Christ was the
Saviour of the world, yet they could not believe it ; and
so with their unbelief they came to Christ, who refused
them not, nor yet reviled them, but treating them most
lovingly and gently, bore with their weakness, leaving us
an example to do so. For we may learn here by his ex
ample not to be hasty, but to bear with our neighbours :
though they are not at present such as we would have
them to be, yet we should not by and by revile them, or
banish them out of our company, as obstinate fellows; but
rather bear with their weakness, like as Christ bore with
the disciples of John.

Now to my question which I mored before : how could
the works which our Saviour did in raising up the dead,
how could they prove him to be the Saviour of the world,
who was promised of God by his holy prophets, when other
holy men did the same works as well as he ? And this
must be answered too ; we must have no doubts in that
matter. For when we doubt whether he be the very
Saviour or not, then we cast down the foundation of our
faith, and so bring ourselves to the very pit of hell.
Therefore this shall be my answer : Elias and Elisha
raised up dead bodies, to prove by such miracles that they
were the right ministers of the living God, and that their
doctrine was the true doctrine, and the very word of God ;
to that end they did their miracles, but they never said we
are Christs, or we are the sons of God, yea, and very
Gods. No, no ; they never took upon them such things :
but our Saviour, when he did the same works, he took upon
him to be Christ, to be the Saviour of the world, to be the
true Son of God ; and so to confirm his sayings, he did
such works : therefore he saith, 4< I am the bread of life."
" I am the resurrection and the life." " I am the way,
the truth, and the life." Yea, and when he talked with
the uoman at the well, she said unto him, " When the
Messias cometh he shall teach us all things." Then he

* lenorance, stupidity.

Jesus the true Messiah. 293

saith unto her, " I am he that speaketh unto thee ; I am
that same Messias which was to come, and promised of
God ; I am he." (John iv.)

Further, he saith, " Come to me, all ye that labour and
are laden, and I will ease you.' (Matt, xi.) So it appears
that Christ is the very Saviour of the world, because he
did the deeds of our Saviour : and then ag-ain, he took
upon him to be so indeed, and openly confessed it.

Further, the time proves that Christ should then come .
for so it was prophesied by the good holy lather and
patriarch Jacob ; when he blessed his sons, he said, " The
sceptre shall not depart from Judah, and a law-giver from
between his feet, until Shiloh come: and unto him shall
the gathering of the people be." (Gen. xlix.)

Now at that time, when our Saviour was come, the
sceptre was taken from Judah : for all Jewry was under
the dominion of the Romans, therefore Shiloh must needs
be come. So it appears that by reason of the time, Christ
must needs come at that season. So likewise Daniel in
his vision showed, that after sixty-two weeks should Christ
be slain, and they shall have no pleasure in him. So you
see that by reason of the time, he must needs be the right
Saviour of all mankind. Again, Christ raised up the dead,
and healed the sick in his own name, by his own autho
rity : but so did not the prophets, or the apostles, for they
did it not in their own strength, but by the help of God.
St. Peter raised up Dorcas, that good godly woman, but
not by his own power : but Christ our Saviour did all
things, " as he that had authority," saying, " Young
man, I say unto thee, Arise." So his works which he did
by his own divine power prove him to be very God, and
the same Saviour which was promised unto the world.

Now when our Saviour had told the disciples of John,
his works and miracles which he did, he adds a pretty
clause, and givelh them a goodly privy nip,* saying,
" And blessed is he that is not offended by me." Here he
touches them, he rubbeth them at the gall :f he did not
mean John, for John was not offended, but he meant them
themselves, for they were offended because of his familiar
and mean conversation. But you will say, How can a
man be hurt by him from whom cometh no hurt at all 5
I tell you, John's disciples were hurt at Christ, and yet
the fault was not in Christ, but in them : Christ lived a
* Rebuke. t Tender part sore place.

284 Latimer. — Sermon*

common life, he was a good familiar man, he ale and
drank as others did ; he came to men's tables when he
was called ; insomuch that some called him a glosser :*
therefore the disciples of John, seeing his simple life, were
oft'ended with him.

But I pray you, should Christ have forsaken his manner
of living and follow the life of John, because some were
offended with him ? No, not so, " They took offence
themselves, he gave them none." He did according unto
his calling, as he was appointed of his Father.

Here I have occasion to speak of offences. Scandalum^
is slander, but it has another signification with us, it is
taken for an offence or hurt : you may define it so. An
offence is when I say or do any thing great or small, or
?peak any word whereby my neighbour is made the worse.
But he may be offended two manner of ways, first when I
do well, and another man is offended with my well-doings.
Then he taketh offence, I give him none. Again, an offence
fs given, when I do wickedly, and with my ill example
hurt my neighbour, this is offence given. There were
many in our Saviour's time who were offended with him,
because he preached the word of God and rebuked sins,
but Christ saith, " Let them alone," care not for them,
let them be offended as long as they will : we may not leave
ihe preaching of the truth for offences' sake, because my
neighbour cannot away with it."J (Matt, xv.) No, not
so ; let us say the truth, having a calling, as indeed every
man hath a calling, and especially preachers. We read
in the gospel of John, when our Saviour saith unto his
disciples and to the other people, " Except ye eat the
flesh of the Son of man, ye shall have no life in you." By
these sayings of Christ, many were offended with him.
insomuch that the greater number went from him, and
forsook him ; they could not abide him. Now, was
Christ to be blamed for that, because he said so ? No,
no; for he said nothing but the truth. So likewise the
preacher, when he saith the truth, is not to be blamed
though some are offended with him.

When Moses came into Egypt, what inconveniences
happened because of his coming ! Insomuch that almost
the whole land perished : but was he faulty ? No ; for
he did nothing but what God commanded him ; but the

* A hypocrite. t An offence or slander

i Endure it.

Jt'su.i the true Messiah 285

I'gyptians, they were obstinate, they would not obey the
\oice of God. Therefore Moses hurt them not, but they
hurt themselves with their infidelity and obstinate heart.
So you see, that we may not leave the truth unspoken, or
an honest deed undone, because some will be offended
with it.

As for example : here is a priest who perceives by
himself that he has not the gift of chastity, and therefore
would fain marry, but he is afraid that some of his pa
rishioners should be offended with his marriage. Now,
shall he leave his marriage because some will be offended
with him ? No, that he should not; let the priest instruct
his parishioners, and tell them out of the word of God,
that it is as lawful for him to marry, as for another man.
After he has so taught them, if they will not believe him,
or refuse his doctrine, let him marry, and care not for
their being offended. I told you before, that there are
two manner of offences, offence given, and offence re
ceived ; the first is, when I offend my neighbour by
my wickedness, by my outrageous and inordinate living.
The second is, when he is offended with me when I do a good
deed ; but for all that, we ought not to leave an honest
act, because of another man's offences. But I tell you, it
is a perilous thing, and a heinous sin to do such a thing,
whereby my neighbour shall be made the worse by my
wicked example. As we have an instance in Jeroboam,
who offended all Israel : for he went and set up two
golden calves, by which act he gave occasion to the
whole people to commit idolatry against God ; and this
was a heinous, horrible sin ; for of it came wonderful mis
chief afterwards. So likewise we read of a great man in
scripture, who is called Zimri, who set an ill example
by committing fornication, whom Phineas that godly man
killed: for his sin was a stumbling block to all the people
of Israel. So you see that an offence given is a wicked
act which I do, whereby my neighbour is the worse.
Therefore I pray you for God's sake to beware of such
offences: for it is written in the gospel of Matthew, " Wo
be unto that man or woman by whom offences come."
Therefore I say, let us beware, let us keep ourselves within
the hedges of God's holy word, so that all our doings may
be agreeable unto the same; and then, if when we agree
with God's word, the world will needs be offended with
us, let us not care for that, for they hurt not us, but

286 Latimer. — bermons.

themselves. Let us therefore take good heed to ourselves,
lest we do any thing whereby our neighbour might be
offended: for our Saviour saith, " Whosoever offends one
of these little ones, which believe in me, it were better for
him that a mill-stone were hanged about his neck, and that
he were drowned in the deep of the sea."

Therefore let parents take heed how they speak in the
presence of their children, and masters ought to tnke heed
how they set examples unto their servants : for there
are some masters and parents, that will speak so filthily
before their children and servants, that it is out of rnea
sure;* and not only that, but they will also swear in the
presence of their children, yea they will teach them lo
swear ! Our Saviour, how earnestly he commanded us
to beware of swearing : therefore parents ought to take
heed, and especially such as are rulers over houses, or
officers : if they swear, all the household will swear too,
for it is commonly seen that the servant followeth the ill
behaviour of his master ; but the servants are not sc
hasty to follow their masters in goodness. And this
swearing is so come into use, that we can say nothing at
all, but we must swear thereunto, by God, or by my faith,
or such words ; but there are some, who when they are
reprehended because of their swearing, will say, that men
will not believe them except they swear, which is a token
that they have been great liars. For every true man is
to be believed without swearing : and therefore take this
for a certain rule, that when a man is not ashamed, or has
not a conscience to break this law of God, that is to
swear, he will not be ashamed, neither have any conscience
to lie, to do against the commandment ; for because
swearing is forbidden as well as lying, and lying as swear
ing, therefore he that makes no conscience of the one,
will make less conscience of the other. I myself have
sometimes used to say when very earnest, Yea, by St.
Mary, and such like things, which indeed is naught.t For
we are commanded not to swear at all.

Therefore woe be unto them that swear — that offend
their neighbours or their children by swearing, or other
wickedness. For it were better that a millstone were
hanged about our neck than to offend any body : that is
to say, it were better to be killed bodily, to suffer ex
treme punishment bodily : for they that offend are
• Very wrong. t EviJ

Jesus the true, Messiah. 287

killers of their neighbours. But we are faulty, the most
part of us, in two ways : first, we will be offended when
there is no offence given ; and again, we will be bold to
do that thing whereby our neighbour may be justly
offended. But he that is a charitable man, will not be
lightly offended ; for certainly it is a great fault to be
rashly offended, and to judge our neighbour's doings to
be naught and wicked, before we know the truth of the
matter, for we cannot see the hearts of men. Therefore
as long as the thing is not openly wicked, let us not be
offended. Again, if the thing be necessary and good, let
us not fear offences ; yet we must take heed that we walk
charitably. We have a liberty in the gospel, yet we must
take heed that we use that same liberty aright, according
unto the rule of charity ; for St. Paul saith, " All things
are allowed unto me, but all things perfect not." (I Cor.
vi.) I must bear with him that is weak in faith. As
my liberty must be subject to charity, so my charity must
be agreeable to the sincerity of the faith ; for we may by
no means leave the truth, or leave God's word, which we
must most steadfastly keep.

We have a law that saith, " Abstain from all show of
evil.'' So that it is not a small matter to be a Christian.
We read a story that one Attalus and Baldwin were cast
into prison for God's religion's sake ; in which prison
there were some who would not eat flesh, nor drink
wine. Now the same Attalus was instructed of God, thai
he should admonish those prisoners of their rigorousness,
which Attalus did, and so at length brought them to
leave their foolishness. But we cannot do so here in
England ; for our indifferency is taken away by a law ; if
there were no such law, then we might as well eat flesh
upon Fridays as upon holydays.* And this law is but a
matter of policy, not of religion or holiness ; and we
ought to live according unto the laws of the realm, made
by the king's majesty ; for in all manner of things, we
ought to keep ourselves within the hedges of the laws ; in
eating and drinking, in apparel, in pastimes. In fine, our
whole conversation should be agreeable unto the laws.
For scripture saith, that we should be obedient to all man
ner of ordinances, made by the lawful magistrate ; there
fore we must spend our life, and take our pastime so that
it may stand with the order of the realm. O that w«
* These l.uvs have long since been done away

28$ Latimer. — wmons.

would have in consideration these offences, and take heed
oF giving offence ! And again, to beware of hastiness or
rashness in judging or condemning our brother, for to be
oifended hastily is against chanty.

Rut the world is so full of offences, and so ready to be
offended, that I think if our Saviour were here upon earth
again, as he hath been bodily, and should talk with a wo
man at the well as he once did, I think that there would
be some found amongst us, who would be offended with
him, would think ill of him and her: but I pray you be
ware of rash offences and rash judgments. If my neigh
bour does somewhat whereby I am offended, let me go
unto him, and speak with him ; but to judge him at once
without knowledge, that is naught. And further, we must
follow this rule, " No man should seek his own profit, but
his neighbour's." I must use my liberty so that my
neighbour be not hurt by it, but rather edified. So did
St. Paul when he circumcised Timothy ; and at another
time, when he perceived that the people were stout in
defending the ceremonies of the law, he would not cir
cumcise Titus.

Now when the disciples of John were gone, then he
began to speak to the people of John the Baptist; for our
Saviour had a respect to John, to his estimation, lest the
people should think that John were in doubt of him,
whether he were Christ or not. " What went ye out into
the wilderness to see, a reed that is shaken of the wind?"
There was once an old man who counselled a young man,
that he should be like a reed — he should be ruled as the
world goeth ; for a reed never breaks, but it follows the
wind which way soever it bloweth, and the oak-tree
sometimes breaks because it will not bend. But Christ
spoke these words to the great commendation of John,
because of his steadfastness ; there are many reeds now-
a-days in the world, many men will go with the world :
but religion ought not to be subject unto policy, but rather
policy unto religion. I fear there will be a great num
ber of us reeds, when there shall come a persecution that
we must suffer for God's word sake. I fear me there will
be a great many that will change, who will not be constant
as John was.*

When a man is in the wrong or erroneous way, tlie-i lie

• This appreheu-iuii proved but too true within two years from
that time

J.-W! the true Mexxiah. 2S9

may and should change : but " Stand fast,51 saith St.
Paul — we must endure and stand steadfast in that which is
good and right. In God's word we should stand fast,
but not in popery. So that first we must see that we are
right, and afterward* we must stand. This is a great
praise wherewith our Saviour praised John ; for it is no
small matter to be praised of Him who knoweth the
thoughts of all men.

" Or what went ye out to see ? A man clothed in soft,
raiment? behold, they that wear soft raiment, are in
kings' houses." Here in these words, our Saviour con
demned not fine gear,* as silk, satin, or velvet: for there
is nothing so costly but it may be worn, but not of every
body. Kings and great men are allowed to wear such
fine gear ; but John he was a clergyman, it behoved not
him to wear such gear. Peradventure if he had been a
flatterer, as some are now-a-days, then he might have
gotten such gear ; but John, knowing his office, knew
well enough that it behoved not him to wear such fine
gear : but how our clergymen wear them, and with what
conscience. I cannot tell ; but I can tell it behoves riot
them to wear such delicate things. St. Peter disallows
gorgeousness in women ; how much more then in men ?
for one would think that women should have more li
berties in such trifles ; but holy scripture disallows it,
and not only in women, but also in men. He names
women, because they are more given to that vanity than
men are ; for scripture sometimes by this word women,
understands men too ; and again, by the word men it
understands women too : for else we should not find in all
scripture a command that women should be baptized.

Here were a good place to speak against our clergymen
who go so gallantly now-a-days. I hear say that soiae
of them wear velvet shoes and velvet slippers ; suda id
lows are more fit to dance the morrice-dance than to be
admitted to preach. I pray God amend such worldly
fellows, for else they are not fit to be preachers.

Now I will make an end as concerning offences. Per
adventure you will say, How chances it that God suffers
such offences in the world ? Answer, " The judgments of
the Most High are inscrutable ;" (Rom. xi.) God can
use them to good purposes ; therefore he saith, " It is ne
cessary that there be offences." Perhaps you will say
« Clothing.

LATIMER. O

290 Latimer. — Sermons.

Why should we then be damned for offences, when offences
are needful? Answer, When we do ill, we shall receive
our reward for our illness, for it is no thanks to us, when
God can use them to good purposes ; we ought to be
punished when we do naught.* Therefore the best is to
beware and take heed of offences, and all other ungodli
ness, and live uprightly in the fear of God. So that \ve
may inherit the life everlasting, which he hath prepared
for us from the beginning of the world ; which grant us
God the Father, God the Son, and God the Holy Ghost,
one God and three persons, now and ever, world without
end. Amen.

29!

ON CHRISTIAN LOVE.

A SERMON

Preached on the twenty-eighth of October, A,D. 1552.

JOHN xv.

This is my commandment, that ye love one another, a? 7
have loved you.

SEEING the time is so far spent, we will take no more
in hand at this time, than this one sentence ; for it will
be enough for us to consider this well, and to bear it away
with us. " This I command unto you, that ye love one
another." Our Saviour himself spake these words at his
last supper : it was the last sermon that he made unto hi?
disciples before his departure ; it is a very long sermon
For our Saviour, like as one that knows he shall die shortly,
is desirous to spend that little time that he has with his
friends, in exhorting and instructing them how they should
lead their lives. Now among other things that he com
manded this was one : " This I command unto you, that
ye love one another." The English expresses as though it
were but one, " This is my commandment." I examined
the Greek, where it is in the plural number, and very well ;
for there are many things that pertain to a Christian man,
and yet all those things are contained in this one thing,
that is LOVE. Helappeth up all things in love.

Our whole duty is contained in these words, " Love
together." Therefore St. Paul saith, " He that loveth
another, fulfilleth the whole law ;'" so it appeareth that all
things are contained in this word Love. This love is a
precious thing: our Saviour saith, "By this shall all
men know that ye are my disciples, if ye shall love one
another."

So Christ makes love his cognizance, his badge, his
o 2

292 Latimer. — Sermons.

livery. Like as every lord commonly gives a certain livenr
to his servants, whereby they may be known that they per
tain unto him ; and so we say, yonder is this lord's ser
vants, because they wear his livery : so our Saviour, who
is the Lord above all lords, would have his servants
known by their liveries and badge, which badge is love
alone. Whosoever now is indued with love and charity, is his
servant ; him we may call Christ's servant ; for love is the
token whereby you may know that such a servant pertaineth
to Christ ; so that charity may be called the very livery of
Christ. He that hath charity is Christ's servant : he that
hath not charity, is the servant of the devil. For as
Christ's livery is love and charity, so the devil's livery is
matred, malice, and discord.

But I think the devil has a great many more servants
than Christ has ; for there are a great many more in his
livery than in Christ's livery ; there are but very few who
are indued with Christ's livery; with love and charity, gen
tleness and meekness of spirit ; but there are a great num-
Vr that bear hatred and malice in their hearts, that are
5»roud, stout and lofty ; therefore the number of the devil's
servants is greater than the number of Christ's servants.

Now St. Paul shows how needful this love is. I speak
not of carnal love, which is only animal affection ; but of
this charitable love which is so necessary, that when a man
hath it, without all other things it will suffice him. Again,
if a man have all other things and lacketh that love, it
will not help him, it is all vain and lost. St. Pa,ul used
it so : " Though I speak with tongues of men and angels,
and yet had no love, I were even as sounding brass, or as a
\inkling cymbal. And though I could prophesy and under-
tand all secrets and all knowledge; yea, if I had all faith,
t> that I could move mountains out of their places, and
yet had no love, I were nothing. And though I bestowed
a!) my goods to feed the poor, and though I gave my body
even that I were burned, and yet had no love, it profi'teth
me nothing.'' (1 Cor. xiii.) These are godly gifts, yet St.
Paul calls them nothing when a man hath them without
charity ; which is a great commendation, and shows the
great need of love, insomuch that all other virtues are in
vain when this love is absent. And there have been some
who thought that St. Paul spake against the dignity of I
faith ; but you must understand that St. Paul speaks here
not of the justifying faith, wherewith we receive everlasting i

On Christian Love. 293

life, but he understands by this word faith, the gift to do
•niracles, to remove hills ; of such a faith he speaks. This
I say to confirm this proposition. Faith only justified! :
this proposition is most true and certain. And St. Paul
speaks not here of this lively justifying faith ; for this
right faith is not without love, for love cometh and floweth
out of faith, love is a child of faith ; for no man can love
except he believe, so that they have two several offices,
they themselves being inseparable.

St. Paul has an expression in the thirteenth chapter of the
first of the Corinthians,which according to the outward letter
seems much to the dispraise of this faith, and to the praise of
love ; these are his words, " Now abideth faith, hope, and
love, even these three ; but the chiefest of these is love."
There are some learned men, who expound the greatness
of which St. Paul speaketh here, as if meant for eternity.
For when we come to God, then we believe no more, but
rather see with our eyes face to face how he is ; yet for all
that, love remains still : so that love may be called the
chiefest, because she endureth for ever. And though she
is the chiefest, yet we must not attribute unto her the
office which pertains unto faith only. Like as I cannot
say, the mayor of Stamibrd must make me a pair of shoes
because he is a greater man than the shoemaker is ; for
the mayor, though he is the greater man, yet it is not his
office to make shoes ; so though love be greater, yet it is
not her office to save. Thus much I thought good to say
against those who fight against the truth.

Now, when we would know who are in Christ's livery or
not, we must learn it of St. Paul, who most evidently de
scribed charity, which is the very livery, saying, "Love is
patient, she suffereth long." Now whosoever f'umeth and is
angry, he is out of this livery : therefore let us remember that
we do not cast away the livery of Christ our master. When
we are in sickness or any manner of adversities, our duty
is to be patient, to suffer willingly, and to call upon him for
aid, help, and comfort ; for without him we are not able
to abide any tribulation. Therefore we must call upon
God, he has promised to help : therefore let me not think
him to be false or untrue in his promises, for we cannot
dishonour God more than by not believing or trusting in
him. Therefore let us beware above all things of dis
honouring God ; and so we must be patient, trusting and
most certainly believing that he will deliver us when it

294 Lutimer. — Sermons.

seems good to him, who knows the time better than we
ourselves.

" Charity is gentle, friendly, and loving ; she envieth
not." They that envy their neighbour's profit when il
goes well with him, such fellows are out of their liveries,
and so out of the service of God, for to be envious is to
be the servant of the devil.

" Love doth not fro ward! y, she is not a provoker ;'* as
there are some men who will provoke their neighbour so
far that it is very hard for them to be in charity with them ;
but we must wrestle with our affections ; we must strive
and see that we keep this livery of Christ our master ; for
" the devil goeth about as a roaring lion seeking to take
us at a vantage," to bring us out of our liveries, and to
take from us the knot* of love and charity.

" Love swelleth not, is not puffed up ;" but there are
many sv/ellers now-a-days, they are so high, so lofty, inso
much that they despise and contemn all others: all such
persons are under the governance of the devil. God rules
not them with his good Spirit, the evil spirit has occupied
their hearts and possessed them.

" She doth not dishonestly ; she seeketh not her own ;
she doth all things to the commodity of her neighbours."
A charitable man will not promote himself with the damage
of his neighbour. They that seek only their own advan
tage, forgetting their neighbours, they are not of God, they
have not his livery. Further, " charity is not provoked
to anger ; she thinketh not evil.'' We ought not to think
evil of our neighbour, as long as we see not open wicked
ness in him ; for it is written, " You shall not judge ;" we
should not take upon us to condemn our neighbour. And
surely the condemners of other men's works are not in the
livery of Christ. Christ hateth them.

" She rejoiceth not in iniquity ;" she loveth equity and
godliness. And again, she is sorry to hear of falsehood,
of stealing, or such like, which wickedness is now at this
time commonly used. There never was such falsehood
among Christian men as there is now, at this time ; truly 1
think, and they that have experience report it so, that
among the very Infidels and Turks there is more fidelity
and uprightness than among Christian men For no man
setteth any thing by his promise, yea and writings will not
serve with some, they are so shameless that they dare deny
»Or bond.

On Christian Love. S95

their own hand-writing : but, I pray you, are those false
fellows in the livery of Christ? Have they his cognizance ?
No, no ; they have the badge of the devil, with whom they
shall be damned world without end, except they amend
and leave their wickedness.

" She suffereth all things; she believeth all things."
It is a great matter that should make us to be grieved
with our neighbour ; we should be patient when our
neighbour doth wrong, we should admonish him of his
folly, earnestly desiring him to leave his wickedness,
showing the danger that follows, namely, everlasting-
damnation. In such wise we should study to amend our
neighbour, and not to hate him or do him a foul turn again,
but rather charitably study to amend him : whosoever
now does so, he has the livery and cognizance of Christ,
he shall be known at the last day for his servant.

" Love believeth all things :" it appears daily that
they who are charitable and friendly are most deceived ;
because they think well of every man, they believe every
man, they trust their words, and therefore are most de
ceived in this world, among the children of the devil.
These and such like things are the tokens of the right
and godly love : therefore they that have this love are
soon known, for this love cannot be hid in corners, she
has her operation :* therefore all that have her are well
enough, though they have no other gifts besides her.
Again, they that lack her, though they have many other
gifts besides, yet is it to no other purpose, it does them no
good : for when we shall come at the great day before him,
not having this livery (that is, luve) with us, then we are
lost ; he will not take us for his servants, because we
have not his cognizance. But if we have this livery, if we
wear his cognizance here in this world; that is, if we love
our neighbour, help him in his distress, are charitable,
loving, and friendly unto him, then we shall be known at
the last day : but if we be uncharitable towards our neigh
bour, hate him, seek our own advantage with his damage,
then we shall be rejected of Christ and so damned world
without end.

Our Saviour saith here in this gospel, " I command

you these things :" he speaketh in the plural number,

and lappeth it up in one thins: which is, that we should

love one another, much like St. Paul's saying in the

* Work.

296 Lalimer. — Sermons.

thirteenth to the Romans, " Owe nothing to any man, bu
to love one another.'' Here St. Paul lappeth up all things
together, signifying unto us, that love is the consumma
tion of the law ; for this commandment, " Thou shalt not
commit adultery,1* is contained in this law of love: for lie
that loveth God will not break wedlock, because wedlock
breaking is a dishonouring of God and a serving of the
devil. " Thou shalt not kill :" he that loveth will not kill,
he will do no harm. " Thou shalt not steal ;" he that
loveth his neighbour as himself, will not take away hi*
goods. I had of late occasion to speak of picking and
stealing, where I showed unto you the danger wherein
they are that steal their neighbours' goods from them, but
I hear nothing yet of restitution. Sirs,' I tell you, except
restitution is made, look for no salvation. And it is a
miserable and heinous thing to consider that we are so
blinded with this world, that rather than we would make
restitution, we will sell unto the devil our souls which are
bought with the blood of our Saviour Christ. What
can be done more to the dishonouring of Christ, than to
cast our souls away to the devil for the value of a little
money ? — the soul which he has bought with his painful
passion and death! But I tell you those that will do so,
and that will not make restitution when they have done
wrong, or have taken away their neighbour's goods, they are
not in the livery of Christ, they are not his servants ; let
them go as they will in this world, yet for all that they
are foul and filthy enough before God ; they stink before
his face ; and therefore they shall be cast from his presence
into everlasting fire : this shall be all their good cheer that
they shall have, because they have not the livery of
Christ, nor his cognizance, which is love. They remember
not that Christ commanded us, saying, " This I command
you, that ye love one another." This is Christ's command
ment. Moses, the great prophet of God, gave many laws,
but he gave not the Spirit to fulfil the same laws : but
Christ gave this law, and promised unto us, that when we
call upon him he will give us his Holy Ghost, who shall
make us able to fulfil his laws, though not so perfectly as
the law requires; but yet to the contentation of God, and
to the protection of our faith : for as long as we are
iii this world, we can do nothing as we ought to do,
because our flesh leadeth us, which is ever bent against
ti»e law of God ; yet our works which we do are well

On Christian Love. 297

taken for Christ's sake, and God will reward them in
heaven.

Therefore our Saviour saith, "My yoke is easy, and my
burden is light," because he helpeth to bear them ; else
indeed we should not be able to bear them. And in
another place he saith, " his commandments are not
heavy ;" they are heavy to our flesh, but, being qualified
with the Spirit of God, to the faithful which believe in
Christ, to them, I say, they are not heavy ; for though
their doings are not perfect, yet they are well taken for
Christ's sake.

You must not be offended because the scripture com
mends love so highly, for he that commends the daughter,
commends the mother ; for love is the daughter, and faith
is the mother : love floweth out of faith ; where faith is,
there is love ; but yet we must consider their offices, faith
is the hand wherewith we take hold on everlasting life.

Now let us enter into ourselves, and examine our own
hearts, whether we are in the livery of God, or not : and
when we find ourselves to be out of this livery, let us re
pent and amend our lives, so that we may come again to
the favour of God, and spend our time in this world to his
honour and glory, forgiving our neighbours all such things
as they have done against us.

And now to make an end : mark here who gave this
precept of love — Christ our Saviour himself. When and
at what time ? At his departing, when he should suffer
death. Therefore these words ought the more to be re
garded, seeing he himself spake them at his last depart
ing from us. May God of his mercy give us grace so to
walk here in this world, charitably and friendly one with
another, that we may attain the joy which God hath pre
pared for all those that love him. Amen.

298

THE BIRTH OF CHRIST.

A SERMON

Preached on Christmas Day, 1 552.

LUKE ii.

And she brought forth her first-begotten son, and wrapped
him in swaddling clothes, and laid him in a manger ;
because there was no room for them in the, inn. And
there were in the same region shepherds abiding in the
jield, watching their flock by night, 8fc.

THIS gospel makes special mention of the nativity of
our Saviour Jesus Christ, declaring-, how Mary, with her
iiusband Joseph, came according' to the commandment of
the emperor, from Nazareth unto Bethlehem, the city of
David, of whose lineage and tribe she was. What miseries
and calamities she suffered by the way, and how poor and
miserable she was, having nothing that pertained to a
woman in her case, you may well consider ; and concern
ing his nativity, his poverty, how he was born in a stable
among- beasts, lacking all manner of necessary things
which appertain to young children. Wherefore Mary his
mother laid him in a manger, where he was shown, not
to the rulers of this world, nor to kings, potentates, or
bishops ; but to simple shepherds, and poor servants
keeping their sheep in the field. To these poor men the
angel of God was sent who'proclaimed these great things
unto them ; saying, " Be not afraid, for behold I bring
you tidings of great gladness that shall come to all people :
for unto you is born this day in the city of David a Saviour,
which is Christ the Lord," &c.

This is the greatest comfort in the world, to know that
our Saviour is born, that he is abroad, and at hand to
every one that callelh upon him. What greater gladness

The Birth of Christ. 2^9

c.iin there be unto a man who feels his sin, and sees his
damnation before his eyes ; unto such a man nothing is
more acceptable than to hear that there is a Saviour who
will help him and heal his sores. Therefore this message
of the angel was very joyful tidings.

The angel bade them go unto Bethlehem and search for
the child : and forthwith a great many angels came
together rejoicing, singing, and praising God for our
sakes, that the Redeemer of mankind was born into the
world. For without him nothing avails in the sight of
God the Father ; without him no man can praise God,
because it has pleased God for his Son's sake only, to
show himself favourable and loving unto mankind, and
only to receive that prayer which is made unto him in the
name of Christ our Saviour. Therefore all those who
come before God without him, shall be rejected as persons
rebellious against God and his constitutions. For the.
will, pleasure, and counsel of God is, only to receive those
who come to him in the name of his Son our Saviour, who
know themselves, lament their own sins, and confess their
own naughtiness and wickedness, and put their whole
trust and confidence only in the Son of God the Redeemer
of mankind, as the angels them selves testify.

Here, in this gospel, note, that there was singing and re
joicing, for the great and unspeakable goodness and mercy
of Almighty God the Father, whom it pleased to redeem
mankind through the death of his only, true, and most
dearly beloved Son our Saviour and Redeemer, Jesus
Christ, very God and very man ; the Son of Gqd after his
Godhead, the son of Mary after his manhood, which he
hath taken upon him for man's sake, to redeem and deliver
the same from all misery, and to set him at unity with God
the Father, and finally to bring him to everlasting life.

Now it follows in the text, " As soon as the angels were
gone from them," &c. Mark here, that the angels as soon
as they had done their business, returned unto their Master
who had sent them. By which all good and godly servants
may learn, that whenever their masters send them on their
business, they ought to do the same diligently, and quickly
to return again to their masters : not spending the time
in loitering and evil practices, as the common sort of ser
vants do in these days ; quite contrary to the example of
these angels of God, who returned to him immediately
after their message was done. Arid would to God that all

300 Latimcr — Sermons.

servants would consider this, and keep in remembrance
these angels of God : for if this were \vell considered,
there would not be such great complaints of the bad con
duct of servants as there is every where ; God amend it.

We read here that the angels appeared visibly and in
sight ; by which we shall consider, that whensoever or
wheresoever the word of God is preached, there the angels
are present, who keep in safe custody all those who re
ceive the word of God, and study to live after it : for St.
Paul calleth them, "The administrators and servants of
the Spirit." (Heb. i.) Therefore seeing the angels are
present, it is meet for us to come with great reverence to
the word of God, where himself with his angels are present.

" The angels return to heaven.'' Here I will not dis
pute before you, where heaven is, nor how many heavens
there are. Such obscure questions appertain not to you that
are unlearned. For this is sufficient for you to know, that
wherever God exhilwts and shows himself, there is heaven.
God is every where, as he saith, " I fill heaven and earth ;"
but wherever he most apparently exhibits himself to his
saints and angels, the same properly is called heaven, and
thither these angels went after they had done their mes
sage, to wait upon the Lord, ready to go and do all that
he would command them. Wherein you may learn the
great love and kindness of God the heavenly Father, who
made and created them for our sakes, that they should de
fend and keep us from our strong and mighty enemy the
prince of this world, the devil, whose power passes all man's
power : insomuch that except God preserved us from him
by the ministration of his obedient angels, we should all
perish, both soul and body. But thanks be unto God who
never ceases to provide for us, to preserve both our souls
and bodies. But mark here, that we are not bound to call
upon the angels when we hear that they serve us ; but
rather to give God thanks in them that he hath vouchsafed
to set such watchmen about us. Therefore learn to hope
and trust in the Lord only, and give laud and thanks unto
him, like as the angels themselves do, singing with loud
and pleasant voice, as Luke saith.

This is enough of the angels. Now let us come to the
shepherds. '• The shepherds said one to another, Let us
go unto Bethlehem, and see these things which we heai
say have happened, that the Lord hath showed unto us "
Here note the faith of these poor shepherds, who believed

1'Iie Birth of Christ. 301

the saying of the angels so steadfastly, that they were
ready to go and do according to the commandment of the
angels. They did not as many of us do, who are so sloth
ful that we will scarcely abide one hour to hear the word
of God. And when we have heard the same, we believe
it not, we regard it not, it goes in at one ear and out at the
other. Wherefore it is not to be wondered at that God is
angry with us, seeing we are so forgetful and unthankful
ibr his exceeding great benefits showed unto us in these
latter days of the world.

This is a comfortable place for servants, who should be
more diligent in their business than they are, considering
that God regards them so much, that he is content to open
his great and high mysteries unto servants first, setting
aside all kings and rulers in this world, who alone are
esteemed in the sight of men. Here therefore learn, O ye
servants, and consider that God regards you no less than
the greatest lords in the world, if you live according to his
commandment, which is, that you shall serve your masters
truly and uprightly, and not with a feigned heart.

" Let us go to Bethlehem," said the shepherds. Here
is to be noted in these shepherds a great charity* among
themselves, in that one exhorts another to go to follow the
word of God. Many folks now-a-days agree and exhort
each other to do wickedly, to steal, to pick, and to do all
evil : but they will not agree to exhort their neighbours to do
any goodness as these shepherds did. Iherefore let us not
be ashamed to learn of these poor shepherds, to follow
their examples. When we hear the word of God let us
exhort one another to follow the same, and let us agree in
goodness, to seek Christ and to follow him according to
his word, and then we shall find him. Let the curate ex
hort his parishioners to follow the commandments of God :
let the householder exhort his wife, children, servants, and
family to seek Christ ; let every neighbour exhort another
to goodness, yea, let every one consider that no one person
is born into the world for his own sake, but for the com
monwealth sake. Let us therefore walk charitably, not
seeking our own commodities, but the honour and glory
of God, and the wealth f of all Christians, with exhorta
tions, admonitions, and prayers one for another, that the
name of God may be magnified among us, and h:s will
known and fulfilled. Of .these poor shepherds we may
* Love. t Welfare.

302 Latimer. — Sermon**

it-am much goodness, yea, the best doctor of divinity need
not be ashamed to learn of them, and to follow their ex
amples, who are now saints in heaven, and the inheritors
of everlasting life.

But yet we must beware that we go not too far. For
we may not make gods of them, nor call upon them, as
we have been taught in times past, because God will be
called upon, honoured, and worshipped alone : he will not
suffer any to be fellow with him : as he himself saith, " I
give mine honour to none." (Is. xlii.) Therefore we must
call upon him only, and seek all manner of comfort at his
hand, who is the fountain of all goodness, and not from
saints. But if you will needs worship them, will you hear
how you shall worship them ? Live godly and uprightly
after their example, follow their charitable life and steadfast
faith, then you worship them as they ought to be wor
shipped. But to call upon them is not a worship, but a
detestable idolatry ; because, as I said before, we must
call upon God only, and not upon saints. For when we
call upon them, we make them gods, and then we put
God out of his seat, and place them in it ; which manner
of doing God cannot suffer unpunished, and therefore
beware.

Further, we learn in this gospel the nature of very true
and unfeigned faith. These shepherds, as soon as the
angels were gone from- them, consulted what was tor be
done : and at length with one consent concluded to forsake
and set aside their flocks of sheep and cattle, and to go unto
Bethlehem to seek the Saviour. Here appeareth their
excellent, marvellous, and great faith ; for they were in
peril of body and goods. To leave a flock of sheep a
whole night without a shepherd, could not be done without
great danger, for that country brought forth many wild
and harmful beasts ; ready to devour the whole flock of
sheep in one night. As we read of a lion that killed a
prophet, but not without the sufferance of God : also of
the lion which Samson killed, when he went to see his
new married wife ; also we read in the scripture, of two
bears that killed at one time forty-two children that
mocked the prophet Elisha. So that it appears partly by
the holy scripture, and partly by other writers, as Josephus,
that the same country is full of such devouring beasts.
Therefore to leave a flock of sheep without a shepherd
was a great matter for them to do who were but servants,

The Birth of Christ. 303

and were bound to make amends for all that should
happen to be lost ; as we read of Jacob, who always
made good out of his own flock unto Laban his father-in-
law when anything had been lost. So it appears that
these shepherds were in peril of body and goods ; for if
they had not been able to make amends, then they them
selves should have been sold to perpetual slavery and
bondage, like horses or brute beasts. But faith, when it
is not feigned, feareth no peril nor danger ; a faithful
man knows that God is able to defend him, and to help
him in all tribulation. And here is verified the saying of
our Saviour Christ, that " whosoever shall lose his life,
shall find it." (Matt, xvi.) These shepherds put their
lives in adventure, yea, they put themselves in the greatest
peril that might be : but at length they found the Saviour,
who restored to them their souls, and bodies, and ever
lasting life. Here we may learn to be hearty, and to do
manfully for the gospel's sake, believing undoubtedly that
God is able and will preserve us in the midst of ail our
tribulations, so that we do that which it is our duty to do ;
that is, to live and die in God's cause, and so to forsake
ourselves, that we may find him who will give us life
everlasting.

Further, here all those may be ashamed who set so
much by this world, that they cannot find in their hearts
to forego one farthing for God's sake. Such shall receive
their judgment from these shepherds who were so hearty
in God's cause, and not without peril of their lives.
Therefore return, Oh thou covetous heart, return to God,
amend thy life — consider the momentary and short time
that thou hast to live here, and that when thou shall
depart hence, thou must be judged after thine own wicked
ness. And the more careful thou art to keep thy money
and substance, the sooner shalt thou lose both that and
thy soul also, which is the greatest treasure above all
other.

"They came with haste unto Bethlehem." Here let
every man learn to go quickly about his business to which
God has appointed him ; and especially servants may
learn here to do their business truly and speedily, not
spending the time in vain, going up and down when
their musters are absent; but rather to be diligent, know
ing that they serve not only their bodily master, but
Christ himself, as St. Paul saith : therefore consider this,

304 Latimer. — Sermon*.

O ye servants, and know that God will reward you for
your well doing;, and again punish you for your slothful-
ness and deceitful doings.

" They found Mary and Joseph, and the babe laid in a
manger, according to the saying of the angel." Here let
every man follow the example of the angel, who told the
shepherds no lies: so let every man be upright in his talk,
and talk nothing abroad, except he be sure that it is so.
For when you do otherwise, you follow not this angel.
Make no manner of promise, neither great nor small,
except you are able to keep it. Above all things beware
of perjury and lies, which are abominable in the sight of
God. as his word saith, "Thou hatest those, O God,
that speak lies with their tongue." But God knoweth
that many things are now promised, and nothing per
formed. Every man is more liberal in speech than in
deed ; whereas it should be the contrary. Likewise ser
vants are not angels when they deal deceitfully with their
masters, and when they are slothful in their doings, not
regarding their promise made unto their masters. For
they promise to serve diligently in all manner of business,
which God knoweth is not kept by a great many servants :
yea, there are none that serve as they ought to do, there
fore all such are not as angels.

" The same Mary, Joseph, and the babe." Here we
may not take heed of the order of this speech or writing ;
as — Mary is set before her child, therefore she hath more
authority than her child hath. Thus the bishop of Rome
makes an argument, saying, Peter is ever first named
before the apostles, therefore he is the principal and chief
apostle, and all the others are subjects unto him. Which
manner of reasoning is fa\se. For after that reasoning,
Mary should be more esteemed than our Saviour, which
were abominable and quite against the verity of the scrip
ture : and therefore the setting and placing of names in
scripture is not to be observed, nor any arguments made
after that manner, as to which is set first or last.

" They find Mary and Joseph ; and the child lying in a
manger.'' Here is the faith of the shepherds proved.
They had heard a voice from heaven which promised unto
them a Saviour, and now when they come, they find no
thing but a poor infant lying in a manger. This was a
great matter to them, lor they thought they should have
found him keeping a state after his name, that is, like a

The Birth of Christ. 305

Saviour ; but they found a poor child, who according to
man's reason was not able to help himself: notwithstand
ing1, they had conceived a strong and hearty faith, and
that faith preserved them from all such outward storms
and offences. By which we may learn of these shepherds
not to be offended with the poor kingdom that our Saviour
kept in this world : for we see most commonly that the
rich and wealthy of this world despise and condemn the
word of God. Let us therefore be despised in this world
with Christ our king, that we may have with him ever
lasting life hereafter, when the proud and sturdy fellows
shall be thrust into everlasting fire. For these shepherds
were not offended with the poverty of our Saviour, and
therefore stayed and meddled no further, but they went
forth and preached and talked of it to other folks ; which
they could not do without peril of their lives. For the
Pharisees and the spiritualty were so stubborn that they
would suffer no other doctrine to be taught than their own
fantasies : as it appeared afterwards when they killed Christ
himself, and alter him a great number of the apostles :
yet for all that, these poor shepherds were content to lose
their lives in God's quarrel. Therefore they go and teach
their neighbours and others how the Messias and Saviour
of the world was born of a virgin, and how the angel of
God had opened it unto them.

But what followed from their teaching, or what became
of it? It begot a wondering and a gazing: everybody
marvelled at it, and was desirous to talk of it, because it
was a new matter ; as we see in this our time, a great
number of people pretend the gospel, and bear the name
of gospellers, because it is a new thing, and therefore it
is the more pleasant unto them. So was it at that time,
everybody would talk of it in all places, but there were
few or none that believed. For we read not that any of
them went forth to seek the child, and so to confirm his
or their faith ; no, there were none. It was but a talk,
and so they used it : wherein you may note the unfaithful
ness and unthankfulriess of this world, which will not
receive the great benefits of God, offered unto us. The
shepherds told them how the angel of God had opened
the matter to them, but the foolish people would not
believe it. And even so at this time the preachers go
abroad and show unto the people what God hath done for
»liem, how he hath delivered them from sin, death, and

306 Latiiner. — fjennons.

hell. But the people are so blinded with unthankfulncss.
that they will not believe the benefits of God, nor receive
them, but make a gazing and a wondering at the matter.

But what did Mary the mother of Christ? What did
she ? The evangelist saith, " she pondered it in her heart,"
she weighed the matter with herself. She did not as our
well-spoken dames do ; she took not in hand to preach ;
she knew that silence in a woman is a great virtue, there
fore she made nothing of the matter. She boasted not of
her stock, that she was of the lineage of noble king
David ; neither did she praise her own child, but would
rather hear him praised of another; she tarried until the
Lord himself had opened the matter : neither would she
be too hasty in promoting herself to honour.

Here all women may learn to follow the example of
Mary, to leave their talk and vain speaking, and to keep
silence. For what was the cause of the fall of mankind,
but the unmeasurable talk of Eve, who took in hand to
reason the matter with the serpent — she thought herself
very learned, and able to convince him ! So there are too
many now who take too much upon them. Such women
may learn here of Mary to keep their longues in better
order. All women commonly make much of the mother
of Christ, yea, some call upon her : but for all that they
will not follow her example and goodness.

Further, here is to -be noted, the temptation and trial
wherewith Mary was tempted and tried. She heard of
the angel that she should bring forth a Saviour, whose
kingdom should last for ever. And now that he is born,
nobody comes to visit him but poor shepherds ; which
seemed strange unto her, and such as might make her
much to marvel at the matter, and overthrow her faith.
But Mary comforted herself with the word and promise of
God, which was that her son should reign for ever. This
she believed, and therefore took no harm of the said temp
tation or trial, but rather much good ; for this visitation
of the shepherds was an establishment of her faith, and a
great increase of the same. And here is verified the say
ing of St. Paul, " All things work for the best to them
that love God." (Rom. viii.)

Further, by these shepherds we learn, that God is not
partial, he hath not respect to any person, neither to the
rich, wise, nor mighty ; but he delighteth in those that
are meek and lowly in spirit, unto such God openeth him-

The Birth of Christ. 307

selt; as Christ sailh, " I thank thee, heavenly Father, that
them hast hidden these things from the wise men of this
world, and hast opened them unto the simple." (Matt.
xi.) Which saying of Christ is verified now upon us ; for
God hath hidden the divine mysteries of his word from
the pope, cardinals, bishops, and the great learned men of
this world, and hath opened it unto us ; therefore let us
be thankful for his innumerable benefits poured upon us
so richly and abundantly. Let us follow therefore the, ex
ample of these shepherds. Let us come to Bethlehem, that
is, to Christ, with an earnest mind, and hearty zeal to hear
the word of God, and then follow it indeed ; for not the
hearer shall be saved, but the doer and follower thereof;
(James i.) as Christ saith, "Not those that call me Lord,
Lord, shall enter into the kingdom of God, but those
which do the will of my Father which is in heaven."
(Matt, vii.) Wherefore let us follow the word of God,
let us glorify and magnify his holy name in all our works
and conversations, wherein consist the very thankfulnes
and true service which we t>we unto him.

" And the shepherds returned, lauding and praising
God for all the things that they had heard and seen."
They were not professed religious men, nor monks, but
returned again to their business, and to their occupation :
where we learn that every man should follow his occupation
and vocation, and not leave the same, except God call
him from it to another ; for God would have every man to
live in that order which he has ordained for him. And no
doubt the man that plieth his occupation truly, without
any fraud or deceit, the same is acceptable to God, and he
shall have everlasting life. . . .

Here I might take occasion to speak of all estates, and
what pertaineth to every one of them, but the time is
past ; I will therefore make an end, without any rehearsal
or recital of that which is already said. The Lord of
heaven and earth make us diligent and ready to do his
will,^.nd live after his commandment, and so come finally
to e%rlasting life through Christ our Lord : to whom,
with God the Father and the Holy Ghost, be all honour
and glory, for ever and ever, world without end. Ameii,
Amen

THE BIRTH OF CHRIST.

A SERMON

Preached upon St. Stephen's Day, being the day afler Christmas
Day, 1552.

LUKE ii.

And it fortuned thai while they were there, her time was
come that she should be delivered, and she brought forth
her first-begotten son, and wrapped him in swaddling
clothes, and laid him in a manger, because there was no
room for them in the inn.

I SHOWED you yesterday, right worshipful audience, what
was the occasion that Mary, the mother of our Lord Jesus
Christ our only Saviour and Redeemer, came to Bethle
hem, where it was 'prophesied that he should be born.
The occasion was this, Octavius was emperor over the
great empire of Rome at the time when Christ should be
born, (as it was prophesied he should be born while the
second temple stood.) Now this Octavius sent out a ge
neral proclamation, that all countries under his dominion
should be taxed, and give him a certain sum of money.

Now God intended another thing. Octavius with this
proclamation sought nothing but to fill his purse, and to
make money, but God sought occasion that way to fulfil
his prophecy ; for it was prophesied a long time before
that Christ should be born at Bethlehem. NowJJary
could not come thither except by some occasion, and mere-
fore this was the occasion, namely, that she should come
and be taxed, and pay a certain sum of money to the.
officers. And here we shall consider and weigh the obe
dience that Mary the mother of Christ and her husband
showed toward the magistrates, that she was content to
take such a great journey in hand with her husband Joseph,

The Birth of Christ. 309

to show herself obedient unto the magistrates. And here
I took occasion to speak somewhat of obedience, how we
ought to show ourselves obedient in all things which are
not against God. I think we cannot speak too much of
this matter, for it is a thing most necessary to be known.
For if the parents of our Saviour were content to be obe
dient to a heathen king, how much more should we show
ourselves obedient unto our natural king, who feedeth us
with the holy word of God, and seeks not only our bodily
health and wealth, but also the health of our souls? How
much more ought we to reverence him and honour him,
who rules over us, not tyrannously, as Octavius did over
the Jews, but most lovingly governs us, seeking not his
own advantage but our good?

Now by this occasion, as I told you, namely, to show
themselves obedient, Joseph and Mary came unto Bethle
hem, a long journey, and poor folks, and peradventure on
foot : for we read of no great horses that she had, as our
great ladies have now-a-days. Now he that would show
the good behaviour that was between them two, must
surely have much time. We read of no falling out between
them, or any ill behaviour on either side. Wherefore all
husbands may learn by Joseph, to do their duties toward
their wives, and again all wives may learn by her.

Well, she was great with child, and was now come to
Bethlehem. It is wonderful to consider the works of God.
The emperor Octavius served God's purpose, and yet
knew nothing of him ; for he knew not what manner of
man was to be born, at the time when his proclamation was
sent out. But John Baptist, who went before our Saviour
Christ, showed what manner of man Christ was, when he
said, " Behold, the Lamb of God, that taketh away the
sins of the world." John i.

By these words is showed to what end Christ was sent
into the world, namely, to take away sins. • And before
this, Zachary, the father of John Baptist, brake forth into
praising of God, saying, " Blessed be the Lord God of
Israel, for he hath visited and redeemed his people, and
hath raised up a horn of salvation.'' Now if Zachary re
joiced in God because of the birth of John, how much
more should we laud and praise God, that Christ our Sa
viour himself is born ! for John Baptist was the precursor.
He was but a servant of God ; yet Zachary his father so
much rejoiced in him. How much, I say, shall we prais*

3 1 0 Latimer. — Senjions.

God, that the Lord above all lords has taken upon him
our humanity,* and is made man, for this great benefit ;
that he would vouchsafe to humble himself so much, as to
take our nature upon him, for this cause, to deliver us out
of the hands of the old serpent the devil, in whose king
dom and dominion all mankind should have been, if this
Saviour had not come into the world.

And thus his first coming was but in a very poor man
ner, without any jollity or pomp ; but his second coming,
as I have told you many a time before, shall be a glorious
coming, a beautiful coming; for he shall come accompa
nied with all his angels. He shall come with such clear
ness, that the sun and the moon shall be darkened at his
coming, not that the sun itself of his substance shall be
darkened, no not so ; for it shall give his light, but it shall
not be seen for this great light and clearness, wherein our
Saviour shall appear. Now at the first he is come, not
with glory or majesty, but with great poverty and misery,
which he has sustained for our sakes.

We have here to consider the great benefits of God the
almighty Father, that it hath pleased him through his
great goodness and love which he bare towards us who
were his enemies, that it hath pleased him, I say, to give
unto us for our sakes his only Son into these miseries and
calamities, and to suffer him to take our nature upon him,
and to deliver us by his most painful and grievous pas
sion. We cannot express the worthiness of it, but ';hough
we are not able to express it, yet we must do as much as
we can.

Now to come to 'the knowledge of this benefit, yon
must consider first, what he was before he was incarnate
and made man : for when we know what he was before
he was made man, then we. shall know what he hath done
for us.

Now therefore you must know, that he was the Son of
God, yea God himself, the Lord and King over heaven
and earth, through whom all things were made and
created, and by whom all things are kept and sustained,
ruled and governed ; — that same God, that same Son of
God, refused not to humble himself far beyond all mea
sure, to take upon him such a vile nature, tor he was made
very man.

You must not think as the Arians did, \vlio said tn?t hi1
* Human nature.

The Birth of Christ. 311

was not a very man, nor suffered very pains upon the
cross, but had a fantastical body.* And I know where
there was one of such an erroneous opinion, not many
years since ; he belonged to a great man at that time.
Beware therefore of this opinion, and believe steadfastly
that he was a very natural man,t sin excepted. Again,
we must believe that he was God's Son, not by adoption,
as we are, for we all are adopted and taken for the chil
dren of God. But he was before the world began with
God — the Son of God, and God himself, ... I will
prove him to be very God, because we are commanded to
call upon him. Now you know that to call upon God, is
to honour God ; and God saith in his word that he will
give his honour to nobody ; but Christ hath the honour of
God, therefore he must needs be very God. And here we
have occasion to be sorry that we have called upon saints,
and so have deprived God of his honour and dignity, and
made them tutelary gods. But Christ is he on whom we
must call, and put our confidence in : for it is written,
" All the kings of the world shall honour him, and call
upon his name." And therefore here it appears most ma
nifestly that he is very God, coequal with the Father after
his divinity.

You have heard this day in the service of St. Stephen,
how he called upon Christ, saying, " Lord Jesus, take
thou my spirit :" (Acts v.) lifting up his eyes unto hea
ven, signifying that Christ is very God ; which, no doubt,
St. Stephen would not have done, if Christ had not been
very God.

Now this day is St. Stephen's day, who was put to
death because he rebuked the stubbornness of the wicked
priests and bishops, which bishops stirred up false wit
ness against him, and so stoned him, but it is well for him
that ever he was born.

Now therefore if you will worship St. Stephen, I will
tell you how you should worship him. Consider his faith
and the heartiness which he had in God's cause : and
pray unto God that you may have such a strong faith as
he had, that you may be ready to forsake the world, and
suffer for the word of God, like as he hath done. Also
further pray unto God, that you may have such a strong
iaith to pray unto him, as St. Stephen had. This is the

* A mere outward appearance of man.
\ A real man. llt-b. iv. la.

312 Laiimer. — Sermons.

right worshipping of St. Stephen — to follow his example.
but not to call upon him.

But I marvel much how it came to pass that upon th;s
day we were wont to let our horses blood :* it is like as
though St. Stephen had some great government over the
horses, which no doubt is a vain invention of man. We
ought to commit ourselves, and all that we have, unto the
governance of God, and not to be so foolish as to com
mit them unto saints. God grant us that we may say
with a good faith from the bottom of our hearts, " Lord
Jesus, receive our spirits." Further, Christ himself showed
most manifestly what he was, for he hath witnesses enough ;
the Father, the Holy Ghost, John Baptist, and the works
which he did : and finally he himself witnesses what he
is, for he saith, " He that believeth in me, hath everlasting
life." Here is plainly showed by his own words what he
was, namely, the Redeemer of mankind, and very God;
for nobody can give everlasting life save only God. But
Christ giveth everlasting life, ergo, he is very natural God.
And in another place he saith, " Like as the Father raiseth
up the dead, so doth the Son too :" where it most manifestly
appears, that he is equal unto the Father ; they work their
works together inseparably. This I tell you, that you
should consider with yourselves what Christ was before he
took our nature upon.him ; and again, consider what he hath
done for us, and how exceedingly he hath humbled himself.

Now I will show you what man is of his own nature
when left unto himself; but I will not speak of that
singular f Son of man, which was Christ, for he had two
natures in unity of person. He was very God and very
man, he was a privileged man from all other men ; that
man never sinned, therefore I speak not of him, but of the
nature which mankind inherited of Adam after he had
sinned ; for as he was, that is, a sinful wicked man. dis
obedient unto the word of God, such he brought into the
world. Now what is man, what is the nature of the son
of Adam? I speak not of Christ, for he was not born of
the seed of Adam. When we know what man is, then
we shall perceive what great benefit we have received
of God the Father Almighty, in that he hath sent his
only Son to be a s»«»'ifice for us, arid to help us out of

* A popish custom. The horses are now blessed and sprinkU-d
With holy water at Rome on St. Anthony's day.

* To whom no one can be compared.

The Birth of Christ.

313

the state of damnation, and to remedy this impunty of
our nature.

Now this our nature, David, the holy king and prophet
describes with few words, saying, " Lo, in iniquity am I
born, and in sin hath my mother conceived me." (Ps. li.)
Which words are not so to be understood, as though tne
lawful use of matrimony were unclean before God, for
it hath his warrant in scripture, in God's book. He
speaks not here of the company that is between man
and wife, but he signifies by his words what he had in
herited of his parents, of Adam, namely, sin and wicked
ness : and he speaks not of himself only but of all man-
\ind : he paints us out in our own colours ; showing that
we all are contaminated from our birth with sin, and so
should justly be fire-brands in hell, world without end.
This the holy prophet showed in these words* to put us in
vemembrance of our own wretchedness, to teach us to
despair of our own holiness and righteousness, and to seek
our help and comfort by that Messias whom God hath
promised to our forefathers, and now hath fulfilled the
same promise.

Another scripture signifies unto us further what we are
of ourselves, of our own nature, for it is written, " Every
man is a liar ;" therefore man is not clean, but full of
falsehood and deceit, and all manner of sin and wicked
ness, yea we may learn what we are of our own nature,
namely, poisoned and corrupt with all manner of unclean-
ness. Another scripture we have, which saith to this pur
pose, " The Lord looked down from heaven, to see if there
were any man that did well ; but they were all declined,
they were all naught together." (Psalm xiv.) God looked
•Io wnto consider whether there were some that had un-
I derstanding of him or not. What brought he to pass?
what found he when he made inquisition ? He found this.

All men have declined from God, there was not one that
did good, no not one." Here we may perceive what we
are of ourselves, of our own nature. And again, here we
[may see what Christ the Son of God hath done for us:
Iwhat inestimable benefits we have received at his hands,
Inamely, to suffer for us and to cleanse us from all our sin.s
land wickedness, to make us just before the face of God,
Ito purge us from all iniquity, as well from original sin as
iictual : fur if he had not done so, we should never
|li ave been able to escape the wrath of God : for

LATIMF.F. P

314

Latimcr. — Sermons.

" Whatsoever is born of flesh is flesh ;" that is to saj,
is sinful, wicked, and therefore destitute of the glory of
God, and is the child of the devil ; — if Christ had not
come and cleansed our filthiness, if he had not suffered
death for us, we had perished. Now before he suffered,
he was born and lived a great while in this miserable
world, for he could not have suffered if he had not been
born, for no man can suffer before he is alive. Further it
is written in God's book, "God hath concluded all man
kind under sin ;'; (Gal. iii.) so that all mankind was sinful
and destitute of the favour o God, save only Christ.

Wherefore, I pray you, have I rehearsed all these scrip
tures ? Truly, to this intent, to bring you to know how
great need we have of Christ : for no doubt if we had not
had him, all mankind would have been damned, yea the
best of us, world without erd. But that we have deliver
ance, that the kingdom of heaven is opened unto us, he
brought to pass with his passion ; for he took upon him
our nature, and so deserved everlasting life for us : for by
him we have it, and therefore we must thank him for it.
we must give to him all honour and praise.

There is a great unity between the two natures in
Christ, between the manhood and Godhead ; for the body
and the soul make a man, but the manhood and the God
head are joined so together, that they make but one Christ ;
and yet they are not confounded, so that the Godhead is not
turned into the manhood, neither the manhood into the
Godhead. And thus Christ, who was very God and very
man, died not for himself nor of necessity, for death had
no right unto him, because he was without sin, but he died
for our sakes, willingly, without any compulsion, moved
by the great love that he bare unto man . and therefore he
saith, " No man taketh away my life, but I myself put it
away; but I will receive it again : (John x.) I am willing
to die, for by my death I will destroy the kingdom of the
devil ; and by my death all mankind shall be saved." And
here he himself showed what he was, iiamely, very God ;
for he had power over death, and not death over him :
and so he died not by compulsion, but willingly ; for it
was his will and pleasure to help us, and deliver us from
our wretchedness ; for nothing else could help us. but the
death of the eternal Son of God.

And here you may note by the way. what a heinous j
thing sin is before the face of God, how he ubhoireth sin

The Birth of Christ. 315

that he would be reconciled with nothing save only with
the death of his Son our Saviour Jesus Christ. And this
should make us to hate sin, and not to fall willingly and
wittingly into any kind of sin again, but rather to live up
rightly and godly, according unto his will and command
ment: seeing that he bears such a loving and fatherly
heart towards us, that he spared not his only Son, but gave
him even to the most vile and painful death for our sakes
— for the sake of our sins and wickedness.

David, that holy man, when he considered this great
benefit, what saith he? He fell into these words, " What
shall I give unto the Lord for all those things which he
hath given unto me ?" Then he makes answer to himself,
and saith, " I will call upon the name of the Lord : I will
take' the cup of health ;" (Psal. cxvi.) that is to say, I will
bear the cross that he shall lay upon me, willingly, without
any grudging. Now therefore let us say so too ; " O
Lord, what shall we give unto thee again? what amends
shall we make thee, seeing thou hast given us thine only
begotten Son, who took upon him our vile nature, and
suffered most painful death ? For that we have a brother
in heaven, what shall we now do? How shall we show
ourselves thankful ?" Verily, " We will call upon the
name of the Lord :" we will praise him for all his good
ness, we will show ourselves thankful with a godly, up
right conversation. " We will take the cup of health ;"
we will bear all calamities and crosses that thou shall
lay upon us, willingly, without any grudging. This is all
that we can do, and when the devil comes and tempts
us, as no doubt he will not sleep, we shall defy him, know
ing that we have a brother in heaven who hath overcome
him and all his power: therefore we shall not need to fear
him, or care for him, though he be busy with us, and
tempt us in all manner of things to bring us to destruc
tion. Let us defy him, and give God thanks who so mer
cifully hath dealt with us, and delivered us from all our
sins. Let us take the cross meekly, whatsoever it be ;
though it be in misery or poverty, or other calamities.
Let us be content withal, for they are but examinations
and proofs, to provoke us to call upon God, when we feel
the burden, and no doubt we shall be heard when we call
as we ought to do, that is to say, with a faithful heart ;
men no doubt he will take them away, so that we shall he
no more troubled with them, or else he will mitigate and

316

Latimer. — Sermons.

assuage them in such sort, that we shall be able to bear
the burden of them.

" And she brought forth her first begotten Son."

They came to Bethlehem, where they could not get a
lodging in any inn, and so were compelled to lie in a
stable, and there Mary the mother of Christ brought forth
that blessed child, through whom, and in whom, all the
nations of the earth are and shall be blessed ; and there
" she wrapped him in swaddling-clothes, and laid him in
a manger, because there was no room for them in the inn."
Here began the misery of the Lord more than all other
lords, even at his first coming into this world, when he was
laid in a manger : as soon as he was born, he began to
taste poverty and miseries, to make amends for our sins
and wickedness, and so to take away from us the wrath of
God our heavenly Father, which lay upon all mankind so
heavy, that we should all have been condemned world
without end, if this child had not been born into this
world.

And here we may learn by his poverty to comfort our-
"selves when God sends poverty unto us, and not to think
because we are poor, therefore God hates us, or will con
demn us ; but rather consider with ourselves, and call to
remembrance the poverty of Christ our Saviour. He was
the beloved Son of God, and God himself, and yet he was
content to be born in misery, and to sustain most vile
poverty, and penury of all manner of those things which
are required necessarily to the sustentation of this life.
There are some who when they are in trouble say, " Oh,
if God loved me, he would not punish me so, he would
not suffer me to be vexed so grievously with poverty, and
lack of necessaries !" which indeed is not so, for whom
God loveth he correcteth. Examples we have in David,
what troubles, calamities, and miseries he had, and yet
God loved him, insomuch that he called him a man after
his heart's desire : but though he was well-beloved of
God, yet he must taste of miseries and calamities, of which
he had not a little ; but he ever clave unto God, who de
livered him out of all his trouble.

Now some will say when they hear what poverty our
Saviour suffered, and how Mary his mother was compelled
to take a stable for lack of a better lodging, " O what a
wicked city was this ! What a company of cruel people
were these !" But when we consider all things well, we

The Birth of Christ. 317

shall find that we are even as wicked as they were. For
are riot we given now-a-days to covetousness, so that we
regard not the poor, needy, and miserable people ? Seek
we not our own advantage, and despise and neglect the
poor? Therefore if you will cry out upon the Bethle-
hemites, then cry out on yourself, for you are as wicked,
yea more wicked than they were. For the most part of
all Bethlehem knew nothing of our Saviour Christ that he
was horn ; but we know it, therefore we are inexcusable
God has sent unto us his preachers, who teach us the way
to heaven : they show us wherein standeth our redemp
tion, they exhort us to godliness, to do good works, to be
pitiful, and liberal unto the poor, to help them, and com
fort them : but what do we ? Verily, we despise the
preachers, we abhor their doctrine, and so consequently
refuse Christ himself, for he saith, " He that receiveth
you, receiveth me." (Matt, x.) This Christ speaketh by
his preachers : therefore, as I said before, we need not to
cry out against Bethlehem, but let us cry out on ourselves,
for we are as ill in all points as they were.

But I warrant you, there was many a jolly damsel at
that time in Bethlehem, yet amongst them all there was
no one found that would humble herself so much, as once
to go see poor Mary in the stable, and to comfort her. No,
no ; they were too fine to take so much pains. I warrant
you they had their bracelets, and vardingals,* and were
trimmed with all manner of fine and costly raiment, like
as there are many now-a-days amongst us, who study
nothing else but how they may devise fine raiment ; and
in the mean season, they suffer poor Mary to lie in the
stable ; that is to say, they suffer the poor people of God
to perish for lack of necessaries.

But what was her swaddling clothes wherein she laid
the King of heaven and earth? no doubt it was poor stuff,
peradventure it was her kercher which she took from her
head, or such like gear, for I think Mary had not much
fine linen, she was not trimmed up as our women are
now-a-days. 1 think indeed Mary had never a vardingal.
for she used no such superfluities as our fine damsels do
now-a-days : for in the old time women were content
with honest and single garments. Now they have found

* Or farthingale, a hoop petticoat; these were often of a very
large size, and were worn as lull dress till nearly the close of
the eighteenth century.

318 Latimer. — Sermons.

out these round-abouts, they were not invented then, the
devil was not so cunning as to make such then, he found
it out afterward. Therefore Mary had it not. I will say
this, and yet I judge not other folks' hearts, but only speak
after daily appearance and experience ; no doubt it is a
token of pride to wear such vardingals, and therefore I
think that every godly woman should set them aside. It
was not for nought that St. Paul bade all women to give a
good example of sadness, soberness, and godliness, in set
ting aside all wantonness and pride. And he speaks of
such manner of pride as was used in his time : not with
laying out the hair artificially : not with laying out the
tussocks.* (l Tim. ii.) I doubt not but if vardingals had
been used in that time, St. Paul would have spoken
against them too, like as he spake against other things
which women used at that time to show their wantonness
and foolishness. Therefore, as I said before, seeing that
God abhorreth all, pride, and vardingals are nothing else
but an instrument of pride, I would wish that every woman
would follow the counsel of St. Paul, and set aside such
gorgeous apparel, and rather study to please God, than to
set their minds upon pride : or else, when they will not
follow the counsel of St. Paul, let them scrape out those
words wherewith he forbiddeth their pride, otherwise the
\vords of St. Paul will condemn them at the last day. I
say no more, wise folks will do wisely, the words of St.
Paul are not written for nothing ; if they will do after his
mind, they must set aside their foolish vardingals : but if
they will go forward in their foolishness and pride, the
reward which they shall have at the end, shall not be taken
from them.

Here is a question to be moved, Who waited upon
her ? It is like that Joseph himself did so, for, as I
told you before, those fine damsels thought great scorn
to do any such thing for Mary ; notwithstanding that
she had brought into the world the Lord over heaven and
earth.

And shall we murmur and grudge against God when
\ve are in distress or poverty ? Shall we cry out against
him, seeing that Christ the Saviour of the world himself
was handled so extremely ? Therefore let us learn to be
patient in all our troubles, let us be content with all that

•Large bunches of hair plaited aad twisted on the crown of the
head.

The Birth of Christ. 3 1 9

God shall set d us : if we do so, he will plenteously reward
us in everlasting life.

This day on which our Saviour was come into the world,
we were made one flesh with the Son of God. O what a
great honour is this unto us ! which honour exceedeth the
dignity of the angels. For though the angels are better
in substance, yet we are better in the benefit ; for Christ
took not upon him the nature of angels, but he took our
nature upon him, man's nature, I say. Oh what an ex
ceeding thing is this ! Oh how much are we bound to
give him thanks for these his profound and inestimable
benefits! We read a story, take it as you will, though it
is not a true story :* The devil came once into a church
while the priest was saying mass, and when he was at
these words, " Et homo factus est, He was made man," the
devil looked about him, and seeing no man kneel down or
bow his knees, he strake one of them in the face, saying,
" What ? will you not reverence him for this great benefit
which he hath done unto you ? I tell you, if he had taken
upon him our nature, as he hath taken upon him yours, we
would more reverence him than you do." This story is
prettily devised, for we should reverence him, we should
honour him, and show ourselves thankful for those in
estimable benefits that he hath showed unto us miserable
wretched sinners in taking upon him our nature.

Now Christ was born as on this day of the Virgin Mary,
and very man except sin : for sin hath not defiled his flesh ;
for he was not begotten after the manner of other men,
but by the power of the Holy Ghost. Mary was his
naturalf mother, and he was born to that end that he might
deliver us from our sins and wickedness. To whom, with
God the Father and the Holy Ghost, be praise and honour
everlasting, world without end. Amen.

* But only a popish legend t Real.

3^0

JOSEPH AND MARY AT JERUSALEM.

A SERMON

Preached on the first Sunday after Epiphany, 1553.

LUKE ii.

And when he was twelve years old, they went up to Jeru
salem, after the custom of the feast.

HERE in this gospel is to be noted, how Mary the
mother of our Saviour Christ, went to Jerusalem, having
her husband, and the child Jesus, who was but twelve
years of age, in her company, &c. But before I come to
this gospel, I will rehearse unto you something which I
took in hand last holyday ; where I, taking occasion from
the gospel that was read the same day, made mention
how Jesus the Son of God, and Saviour of the world,
was born in Bethlehem, and how God opened his birth
unto the Gentiles, which were the three wise men, com
monly called the three kings of Colen :* but they were
not kings, as the fondf opinion of the common people i^,
but they were religious men, and men that feared God.
Yea, and as some learned men gather, they were of the
remnant of those whom Daniel the prophet had taught
and instructed in the knowledge of God, and of his will.
For Daniel being in captivity, bare great rule among the
Gentiles, as appears in his book of prophecy, and there
fore was able to set forth and promote the true religion of
God, which was known at that time only among the Jews :
which knowledge these wise men had, and had also a

* At Cologne some relics are preserved which are said to be the
bodies of the three wise nieu who came from the east to worship the
Saviour. Various miracles are said to have been wrought by these
relics, and some prayers used in the Romish church are addressed
to tuem

t Foolish.

Joseph and Mary at Jerusalem. 321

special understanding of astronomy. And now, they
seeing the star, perceived that it was not a common appear
ance, but a token that the greatest king was born, of
whom they had heard their forefathers talk, and therefore
they came to Jerusalem, and inquired for this king, &c.

The last holy day I had no time to treat of this mattei
fully, and therefore I intend to speak somewhat of it at.
this time. And first of this word Jesus, what it is.

The evangelist saith here, " When Jesus was born."
What is JESUS ? JESUS is a Hebrew word, and signifies
in our English tongue a Saviour and Redeemer of all
mankind born into the world. This title and name, TO
SAVE, pertains properly and principally unto him : for he
saves us, else we had been lost for ever. Notwithstanding,
the name of saviour is used in common speech, as the
king is called a saviour, for he saves his subjects from all
danger and harm that may ensue of their enemies. Like
wise the physician is accounted a saviour, for he saves the
sick man from the danger of his disease with good and
wholesome medicines. So fathers and mothers are sa
viours, for they save their children from bodily harm that
may happen unto them. So bridges over the waters are
saviours, for they save us from the water. Likewise ships
and boats, great and small vessels upon the seas, are
saviours, for they save us from the fury, rage, and tempest
of the sea. So judges are saviours, for they save, or at
least should save, the people from wrong and oppression.

But all this is not a perfect saving. For what avails it
to be saved from sickness, calamities, and oppression,
when we shall be condemned after our death both body
and soul, to remain with the devil and his angels for ever ?
We must therefore come to Jesus, who is the right and
true Saviour : "And he it is that hath saved us from sin. "
Whom hath he saved? — His people. Who are his people?
All that believe in him, and put their whole trust in him,
and those that seek help and salvation at his hands, all
such are his people. How saved he them? First, by
magistrates he saved the poor from oppression and wrong :
the children he saved through the tuition of their parents,
from danger and peril ; by physicians he saveth from sick
ness and diseases • but from sin he saveth only through
his passion and blood-shedding. Therefore he may be called,
and he is, the very right Saviour, for it is he that saveth

322 Lalimer. — Sermon*.

all his faithful people from all infelicity : and his salvation
is sufficient to satisfy for all the world as concerning itself,
but as concerning us, he saveth no more than such as put
their trust in him. And as many as believe in him shall
be saved, the others shall be cast out as infidels into ever
lasting damnation ; not for lack of salvation, but for infi
delity and lack of faith, which is the only cause of thtir
damnation.

He saved us, from what? — even from sin. Now when
he saved us from sin, then he saved us from the wrath of
God, from affliction and calamities, from hell and death,
and from damnation and everlasting pain : for sin is the
cause and fountain of all mischief. Take away sin, then
all other calamities wherein mankind are wrapped, are
taken away, and quite gone and dispersed — therefore he
saving us from sin, saved us from all affliction. But how
does he save us from sin ? In this manner — that sin shall
not condemn us, sin shall not have the victory over us
He saved us not so, that we should be without sin, or that
no sin should be left in our hearts. No, he saved us not
so ; for all manner of imperfections remain in us, yea in
the best of us, so that if GoJ should enter into judgment
with us, we should all be drained. For there neither is nor
ever was any man born into this world, who could say, I
am clean from sin, .except Jesus Christ. Therefore he
saved us not from sin, by quite taking away the same
from us, so that we should no more be inclined to it ; but
rather he hath so vanquished the power and strength of
the same sin, that it shall not be able to condemn those
who believe in him : for sin is remitted, and not imputed
unto believers.

He saved us from sin, not taking it clean away, but
rather the strength and force of the same ; so likewise he
saved us from other calamities, not taking the same quite
away, but rather the power of the same : so that no cala
mity nor misery should be able to hurt us that are in
Christ Jesus. And likewise he saved us from death, not
that we should not die, but that death should have no
victory over us, nor condemn us ; but rather should be a
way and entrance into salvation and everlasting life : for
death is a gate to enter into everlasting life. No man
can come to everlasting- life, but he must first die bodily ;
but this death cannot hurt the faithful, for thev are

Joseph and Mary at Jerusalem. 323

exempted from all danger through the death and passion
of Jesus Christ our Saviour, who with his death hath
overcome our death.

Here is to be noted the error ot the Jews, who believed
that this Saviour should be a temporal king and ruler, and
deliver them out of the hands of the Romans ; for the
Jews at that time were under the government of the
Romans, having been subdued by Pompey, the great
and valiant captain, as Josephus, a great, learned man
amongst the Jews, and Titus Livius do witness. There
fore they believed that this Savipur should not only set
them at liberty, but should subdue all nations ; so that the
Jews with their Saviour should be the rulers of all the
whole world, and that the whole world should serve them.
This was at the same time, and is yet still the opinion of
the Jews, who will not learn, nor understand that Jesus
saved them and us, not from the power of the Romans,
but from sin, death, the devil and hell, and set us at
liberty, and made us the children of God, and the in
heritors of life everlasting.

The papists, who are the very enemies of Christ,
make him to be a Saviour after their own fancy, and not
after the word of God, wherein he declares himself, and
has set out and opened his mind unto us. They follow, I
say, not the scripture, which is the very leader* to God,
but they regard more their own inventions, and therefore
they make him a Saviour after this fashion.

They consider there shall be after the general resurrec
tion a general judgment, where all mankind shall be ga
thered together to receive their judgment. Then shall
Christ, say the papists, sit as a judge, having power over
heaven and- earth ; and all those that have done well in
this world, and have steadfastly prayed upon their beads,
and have gone a pilgrimage, &c., and so with their good
works have deserved heaven and everlasting life ; those,
say they, that have merited with their own good works,
shall be received of Christ, and admitted to everlasting
salvation — as for the other, that have not merited ever
lasting life, they shall be cast into everlasting darkness ,
tor Christ will not suffer wicked sinners to be taken into
heaven, but rather receive those which deserve. And so
it appears that they esteem our Saviour not to be a Re
deemer, but only a Judge, who shall give sentence oil
* Directs us.

. 324 Latitner. — Sermons.

the wicked to go into everlasting fire, and the good he wili
call to everlasting felicity.

And this is the opinion of the papists concerning our
Saviour, which opinion is most detestable and abominable
in the sight of God. For it diminishes the passion of
Christ, it takes away the power and strength of the same
passion, it defiles the honour and glory of Christ, it for
sakes and denies Christ and all his benefits. For if we
shall be judged according to our own deservings, we shall
be damned everlastingly. Therefore learn here, every good
Christian, to abhor this most detestable and dangerous
poison of the papists, who go about to thrust Christ out
of his seat ; learn here, I say, to leave all papistry and to
stick only to the word of God, which teaches thee that
Christ is not only a judge, but a justifier, a giver of salva
tion, and a taker away of sin. For he purchased our sal
vation through his painful death, and we receive the same
through believing in him ; as St. Paul teaches us, saying,
" Being justified freely by his grace through the redemp
tion that is in Christ Jesus." (Rom. iii. 24.) In these
words of St. Paul, all merits and estimation of works are
excluded and wholly taken away. For if it were for our
works' sake, then it were not freely ; but St. Paul saith
" freely." Which will you now believe, St. Paul, or the
papists? It is better. for you to believe St. Paul, rather
than those most wicked and covetous papists, who seek
nothing but their own wealth, and not your salvation.

But if any of you will ask now, How shall I come by
my salvation? How shall I get everlasting life? I answer
— [f you believe with an unfeigned heart that Jesus
Christ the Son of God came into the world, and took upon
him our flesh of the virgin Mary, and suffered under Pon
tius Pilate, in the city of Jerusalem, the most painful death
and passion upon the cross, and was hanged between two
thieves for our sins' sake, for in him was no sin ; " nei
ther," as the prophet Isaiah saith, " was there found in his
mouth any guile or deceit." (Is. liii.) For he was a Lamb
undefiled, and therefore suffered not for his own sake, but
for our sake, arid with his suffering hath taken away all
our sins and wickedness, and hath made us, who were the
children of the devil, the children of God ; fulfilling the
law for us io the uttermost ; giving us freely as a gift his
fulfilling to be ours, so that we are now fulfillers of the
law by his fulfilling : so that the law may not condemn us,

Joseph and Mary at Jerusalem. 32i>

for he hath fulfilled it, so that we believing- in; him are ful-
tillers of the law, and just before the face of God. For
Christ with his passion hath deserved, that all who believe
in him shall be saved, not through their own good works,
but through his passion.

Here thou seest whereupon hangeth thy salvation,
namely — believing in the Son of God — who hath prepared
and gotten heaven for all those that believe in him, and
live uprightly according to his word. For we must do
good works, and God requires them of us ; but yet we
may not put our trust in them, nor think to g-et heaven
with the same, for our works are wicked and evil, and the
best of them are imperfect. As for those which are evil,
no man is so foolish as to think to get heaven with evil
doing. And as concerning our good works, they are im
perfect, and so not agreeable to the law of God, who
requires most perfect works ; by which it appears that the
best works which are done by man are hateful before God,
and therefore not able to get or to deserve salvation.
Wherefore we must be justified, not through our good
works, but through the passion of Christ, and so live by
a free justification and righteousness in Christ Jesus.
Whosoever thus believes, mistrusting himself and his own
doings, and trusting in the merits of Christ, he shall get
the victory over death, the devil, and hell ; so that they
shall not hurt him, neither are all their powers able to
stand against any of those which are in Christ Jesus.
Therefore when thou art in sickness, and feelest that the
end of thy bodily life approaches, and that the devil with
his assaults is coming to tempt thee, and have thy soul,
and so to bring everlasting confusion, then withstand him
strongly in faith ; namely, when he brings thee low, for lie
is an old doctor,* and very well learned in the scripture,
as appears in the fourth chapter of Matthew, where he
reasoned with Christ. So will he reason with you. saying,
" Sir, it is written in the law, that all those which have
not fulfilled the law to the uttermost, shall be condemned.
Now you have not fulfilled it, but have been wicked, and a
transgressor of it ; you are mine ; and therefore you shall
go to hell, and there be punished world without end.''
Against such temptations and assaults of the devil, we
must fight on this wise, and answer, " 1 acknowledge
'iiyself to be a sinner most miserable, and filthy in the
* One who is weil able to teach,

S26 Latimer. — Sermons

sight of God, and therefore of myself I should be damned
according to thy saying; but there is yet one thing behind,
which is this — I know and believe without all doubt, that
God has sent his Son into the world, who suffered a most
painful and shameful death for me, and fulfilled the law
wherewith thou wouldest condemn me ; yea, he has given
me as a gift his fulfilling of the law, so that I am now
reckoned a fulfiller of the law before God ; therefore
depart, thou most cruel enemy, depart ; for I know that
my Redeemer liveth, who has taken away all my sin and
wickedness, and has set me at unity with God his heavenly
Father, and made me a lawful inheritor of everlasting life. '
Whoso in such wise fig-hteth with the devil, shall have
the victory, for he is not able to stand against Christ ; and
it appears throughout all the scripture most plainly and
manifestly, that the power of the devil is vanquished, when
the word of God is used against him ; and this is stated
not only in the scripture, both New and Old Testament,
but also in other writings. For Eusebius Pamphilius has
many stories, wherein is mentioned the impotency of the
devil. And we have a stoiy written by a Spaniard in the
Latin tongue, and affirmed by many godly and well learned
men : which story happened in a town of Germany, where
a poor husbandman lying sore sick and ready to die, they
that kept him company in the chamber where he lay, saw
a man of great stature and very horrible to look upon, his
eyes being all fiery, coming into the chamber. This terri
ble devil turning himself unto the sick body, said, " Sir,
thou must die this day, and I am come hither to fetch thy
soul, for that pertaineth unto me." The sick man answered
with a good countenance, saying, " I am ready to depart
whensoever I shall be called of my Lord, who gave unto
me my soul, and put the same into my body, therefore to
hirn only I will deliver it, and not unto thee, for he hath
delivered my soul from thy power, with the precious blood
of his only Son." Then said the devil, "Thou art laden
with many sins, and I am come hither to write them toge
ther." And he drew forth out of his bosom pen, ink, and
paper, setting himself at the table that stood there ready
to write. The sick man hearing his mind, and perceiving
his intent, said, " I know myself to be laden with many
sins, but yet I believe that the same are taken away
vhrough the passion and suffering of Christ, through
whom I ste;;d<astly believe that his heavenly Father is

Joseph and Mary at Jerusalem. 327

pleased with me : but yet if thou wilt write my sins, thou
mayest do it, and then write thus, that all my righteous
ness is as a filthy cloth : therefore I cannot stand in the
judgment of God." The devil sitting at the table, wrote
this with a good will, and desired the sick man to go for
ward ;n confessing, and numbering his sins.* Then the
sick man alleging the scriptures saith, " that the eternal
and living God promised, saying, For mine own sake only
I take away your iniquities. Further thou, O God, hast
promised, that though our sins be as red as the scarlet,
thou wilt make them as white as the snow." But these
words the devil wrote not, but instantly desired him to go
forward as he had begun. The sick man with great
sorrow and heaviness cried out, saying, " The Son of God
appeared, that he might destroy the works of the devil."
After these words the devil vanished out of sight, and
shortly after the sick man departed unto the living God.

Here you see how the devil will go to work with us,
when we are sick ; therefore let us learn now while we are
in health to know God and his word, that we may with
stand this horrible enemy ; knowing that we shall have
the victory through Christ our Saviour, in whom and by
whom God is pleased with us, and takes in good part all
our doings.

We have a common saying amongst us : " Every thing
is as it is taken." We read of king Henry the Seventh,
at a time when he was served with a cup of drink, a gentle
man that brought the cup, in making obeisance, the cover
tell to the ground ; the king, seeing his folly, saith, " Sir,
is this well done ?" " Yea, sir," said he, " if your majesty
take it well." With this pretty answer the king was paci
fied. So it is with us as touching our salvation. Our
works are imperfect, but God takes the same well for
Christ's sake ; he will not impftte unto us the imperfect-
ness of our works, for all our imperfections and sins are
drowned in the blood of our Saviour Jesus Christ, and
whosoever believeth the same steadfastly, shall not perish.
But we must be sure of it ; we may not doubt, but be
certain that Christ hath destroyed the works of satan •

* The church of Rome nacl narrated many stories of satanic opera
tions, to promote its own views. The storj here rel ited by Latimer.
probably was intended to counteract the Romish legends, suid is too
characteristic of the times to be jmitted Of course it is only to be
considered as a parable

328 Latimer. — Sertnonn.

that is, he hath taken his power from him, so that he can
do us no more harm ; and we must certainly believe his
promises, which are, that we shall have life everlasting in
believing in him, and being sure of his promises : then are
\\e sure of our salvation. Here you see, that we must
seek our salvation, not in our works, but in Christ. For
if we look upon our works, we shall never be sure ; as I
said before, they are evil and imperfect ; and evil works
deserve anger, and imperfect works are punishable, and
not acceptable, and therefore they deserve not heaven, but
rather punishment.

But yon will say, seeing we can get nothing with good
works, we will do nothing at all ; or else do such works
as shall best please us ; seeing we shall have no reward
for our well doing. I answer : We are commanded by
God's word to apply ourselves to goodness, every one in
his calling; but we must not do it to deserve heaven
thereby ; we must do good works to show ourselves thank
ful for all his benefits which he has poured upon us, and
in respect of God's commandment, considering that God
willeth us to do well ; not to make a merit of it ; for it
were a denying of Christ, to say, I will live well and
deserve heaven. This is a damnable opinion ; let us
rather think thus, I will live well to show myself thankful
towards my loving God, and Christ my Redeemer.

Further, in this gospel is to be noted the earnestness of
these wise men who were but Gentiles, as you have heard
before. These men were not doubled-hearted, speaking
one thing with their tongues, and thinking another in their
hearts. No, they are none such : but they openly profess
wherefore they come, and say, " Where is this new born
king of the Jews, for we have seen his star, and are come
to worship him ?" This is a great matter for them to do.
For the Jews at that time had a king whose name was
Herod, not a Jew born, but an Idumean, who was not
their lawful nor natural king, but somewhat with craft and
subtlety, and somewhat with power, had obtained the
crown and the kingdom.

Now the men came inquiring for the lawful king who
was newly born ; which they could not do without danger
of their lives. But here appears that faith fears no danger.
They had seen the star, and they were sure and certain ir
their hearts that the King of all kings was born ; and they
believed thai this King was able to deliver them out of

Joseph and Mary at Jerusalem. 329

trouble ; and this confidence and faith in God made them
hearty to go and inquire without any dissembling for this
new King, not fearing the old, &c.

Herod hearing this news was much troubled, for he was
afraid the matter would go against him, and that he should
be thrust out of his seat, which would have been a great dis
pleasure unto him ; for he was not minded to give place to
any other king with his good will. And all the citizens
were sore dismayed, for they would rather have rest and
quietness and serve the old, than receive the new with
peril of their goods and bodies. So we see at this day,
where this gospel is preached, and this new King pro
claimed, there are more who had rather be in quietness
and serve the devil, than stand in jeopardy of their lives
and serve God; and so they esteem this world more thun
God, his word, and their own salvation.

The said Herod, as soon as he heard these tidings, sent
for the bishops and the learned, and inquired of them where
Christ should be born. The bishops were well read in the
prophets and the law, and made answer forthwith, that
Christ should be born at Bethlehem. Herod hearing that,
sent for the wise men to examine them better of the
matter, asking them what t«ine they had seen the star.
And after he had reasoned enough with them, he sent
them to Bethlehem, saying, " Go and search for the child;
and when you have found him, bring me word again that
I may come and worship him also."

See what a crafty fox this Herod was, as our Saviour
called him ;* he made a pretence like as if he were willing
to give over his kingdom, and to give place unto the new
King. Such was his pretence outwardly ; but his heart
wa.s poisoned with the poison of cruelty and ambition, so
that he was minded to have killed the child as soon as he
might get him ; which intention of his appeared after
wards. For hearing that the wise men were returned
another way into their country, he by and by sent his guard
and killed all the children that were two years old and
under, at Bethlehem, and in that country. But for all his
cruelty, God was able to preserve Christ that he should
not be slain amongst these children. Therefore the angel
gave Joseph warning that he should go into Egypt.

Here learn to trust in God, for " against the Almighty

Herod the Great had the children put to death. It was Herod
Antipas, his son, of whom our Saviour spoke thus.

830 Lalimer. — Sermons.

prevaileth no counsel." This Herod thought hiniseL
wiser than God and the whole world ; yet for all that, he
was much deceived ; for he could neither destroy the wise
men nor Christ, with all his wit and counsel : " the Lord
that sitteth above, laughed him to scorn." (Ps. ii.) He
brought his counsel to nought, and he delivered them out
of his hands. So undoubtedly he will do with us. He
will deliver us out of all our troubles, and from all our
enemies whensoever they shall oppress us, if we put our
trust in him

Now after they were departed from Herod, they went
their way, seeking the child. And as soon as they came
out of the city, they saw the star, which guidtd them until
they came unto the house where Jesus was, with his
mother, and Joseph his father-in-law. And when these
men came thither what did they ? They worshipped him.
Note here, they worshipped him, saith the evangelist ;
here is confounded and overthrown the foolish opinion and
doctrine of the papists who would have us worship a
creature before the Creator, Mary before her Son. These
wise men do not so ; they worship not Mary. Wherefore ?
Because God only is to be worshipped. But Mary is not
God ; therefore they worship not her, but him, who is the
very Son of God, yea God himself, and yet very man. And
therefore if it had been allowed or commanded that Mary
the mother of Christ should have been called upon and
worshipped, surely then had these wise men been greatly
to blame ; but they knew that Mary was a blessed
woman, and yet not such as should be worshipped.

Let all those learn here who are so foolish, that they
will rather call upon Mary, on whom they have no com
mandment to call, than upon God who has commanded us
to call upon him, as he saith in the Psalms, " Call upon
me in the time of thy trouble, and I will hear thee." (Ps. 1.)

They gave him gifts, gold, myrrh, and frankincense.
Gold, they gave him to signify his kingdom ; myrrh, to
signify his mortality ; frankincense, to signify his priest
hood. And afterwards they departed another way into
their own country, by the admonition of the angel. Alter
their departure, Joseph with Mary and the child fled into
Egypt, for fear of Herod, who was minded to destroy the
child; where you may learn to know the wonderful pro
vision that God ever maketh for those that put their trust
in him ; for to the intent they might have wherewith to

Joseph and Mary at Jerusalem. 331

hear their costs for such a journey, God moved the hearts
of the wise men to give him gold. Learn, I say, here to put
your trust in God, and to have a good confidence in him ;
for he is such a loving father to those that trust in him.
that he will not suffer them to have lack or need of any
thing in this world, of food and necessary things ; for he
careth for us that believe in him, as well as for Mary and
her Son. Therefore he will not suffer us to lack what is
needful to soul or body ; for the king and prophet David
saith, " I have never seen the just man forsaken or re
jected of God, or cast away." (Ps. xxxvii.) " No,"
saith he, " I have never seen the just man perish for lack
of* necessary things." But what is a just man? He is
just who believeth in our Saviour. For as you have heard
before, those who believe in Christ are justified before God ;
they are quite delivered from all sins, and therefore may
be called just, for so they are in the sight of God; such,
saith the prophet, he never saw forsaken of God.

But for all this, we may not tempt God; we must
labour and do our business, every cne in his vocation and
order wherein God has called him. Labour thou, and
God will bless thee, and increase thy labours ; so that
thou shalt have no lack of necessary things so long as
thou walkest uprightly in thy vocation, like as he provided
for Mary and her child. But yet thou must labour and
do thy business, as it is written, " Be content to work for
thy living, and it shall go well with thee, and thou
shalt have enough, for I will make thee a living. " This
promise of God surely is a comfortable thing, though
but little regarded of the people: for they act as if there
were no God, and deceive and oppress one another. Every
man scrapeth for himself, ever in fear that he shall lack,
not regarding that promise of God ; but God is yet alive,
and surely he will most grievously punish such wicked un.
thankfulness and mistrust of his word and promise. What
might be more comfortable unto us, if we had grace to be
lieve it, than his loving promises, wherein he showeth him
self a loving Father ? David saith, " I have been young,
and now am old ; but yet I never saw the righteous lack
breaJ." (Ps. xxxvii.) Here learn, O man, to have respect
toward God, esteem the word of God and his promises as
they are ; that is, as most certain and true • believe them,
hang upon them, labour and do thy business truly, " And
it shall be well with thee ;" thou shalt have enough, thou

832 Laiimer — Sermon*.

shah nave a store-house that never shall be empty, that is
thy labour. For the poor man's treasure-house is to la
bour and travail, and he is more sure of his living than the
rich; for God's promises cannot be stolen by any thief;
God's promises are a living to him that truly laboureth and
putteth his trust in him. But the rich man is not sure of
his riches, for a thief may come and steal them, or else the
same may perish by fire, or one way or other : therefore
the poor faithful man is more sure of his living, than if he
had the same in his chest ; for God's promises are not
vain, they are most certain, and happy are those who be
lieve the same : they shall not only have enough in this
world, but afterwards life everlasting, without any sorrow
and misery.

Thus much I was minded to tell you of this gospel ; now
let us return to the gospel of this day, wherein I will note
two or three short parts ; for I will not trouble you much
longer, because the time is much spent.

" And when he was twelve years old," fyc. God Al
mighty had commanded in his law, Deuteronomy, the six
teenth chapter, that all the males should come together
three times in the year, for these three causes. The first
•was, that they should learn to trust in God, and not in their
own strength ; f>nd it was a great matter unto them to
leave the land void. As if we Englishmen had command
ment all to come to London, and leave our country ; were
it not to be feared that the country should be hurt either
by the Scots or Frenchmen in our absence ? Surely, I think
it were very dangerous. So at that time, the Jews had
great and mortal enemies round about them, yet God com
manded them to leave the land void ; as if he would say,
" Come you together after my commandment, and let me
alone with your enemies, I will keep them from you so that
they shall not hurt you." And this was the first cause
why he would have them come together.

The second cause was, that they should learn the law
and commandments of God : for there was the chief temple
of the Jews ; and all the spirituality of the whole land
were there gathered together, and taught the people tne
law, and how they should walk before God ; and this was
the second cause.

The third cause of their coming together, was for ac
quaintance sake, for God would have them knit together
in earnest love arid charity. And therefore he vvilleth

Joseph and Mary at Jerusalem. 333

them to come together, that they who dwelt on the one
side of the land, might be acquainted with them that dwelt
on the other side, so that there might be a perfect love be
tween them ; lor God hateth nothing more than discord.
And these are the causes why they were commanded to
come together every year three times.

Now at this time Mary went with her husband Joseph :
belike she was desirous to hear the word of God, and that
made her to take so great a journey in hand, for she was
not commanded by the law to be there, for women were at
liberty to go or tarry.

Here note the painfulness of Mary, that she was content
to go so great a journey for God's sake. I fear this
journey of hers will condemn a great many of us, who
will not go out of the door to hear God's word. There
fore learn here, first, to love and embrace God's word
Secondly, to follow all good orders. Thirdly, to be con
tent to go with thy neighbours every holy day to the church ;
for it is a good and godly order, and God will have it so.
But peradventure you will say unto me, How chance you
go not to the service upon the holy days ? I have none other
excuse but this, namely, that I shall go thither in vain.
Mary went thither to hear the word of God ; and if I
might hear the word of God there, I would go thither with
a good will : but first, the parson of the church is ignorant
and unable to teach the word of God, neither bears he any
good will to the word of God ; therefore it were better for
me to teach my family at home, than to go thither and
spend my time in vain, and so lose my labour. This I
have to allege for myself, that if the curate were as he
ought to be, I would not be from the church upon the
holy day.* «

Jesus and Mary with all their neighbours were at Jeru
salem : and after they had done their business, they came
home again ; Mary in the company of other women, and
Joseph her husband in the company of men ; but Jesus
the child was left behind, for Mary thought he was with
his father, and Joseph thought he was with his mother.
At night when they met together, she asked him, and he
asked her for the child ; for before they were not aware

* Many of the clergy at that time were papists in their hearts,
and as such neglected the spiritual instruction of their congrega
tions. Even at the present day the comparatively small attendance
at the house of God upon the week days is painful to the true
ministers of Christ of all denominations.

334 Latimei . — Sermojis

that they had lost him. Oh what sorrow and tribulation
rose then in their hearts ! I think no tongue can show what
pain and sorrow this mother felt in her heart, for the loss
of her child : for she thought thus, " God has rejected me,
and therefore has taken my son from me, I shall no more
find him. Alas, that ever I was born, that I should lose
my son, whom I heard say should be the Saviour of the
world. This Saviour is lost now through my negligence
and slothfulness ; what shall I do ? where shall I seek
him ?" In this great heaviness, she turned back again to
Jerusalem, inquiring for him by the way amongst their
friends and acquaintance ; but he could neither be heard
of nor found until they came to Jerusalem, where they
found him amongst the doctors and learned men, arguing
with them, and posing them.

Here is to be noted a negligence in Mary and Joseph ;
therefore they who go about to make Mary to be without
sin are much deceived ; for here it appears plainly that
Mary was in fault. Here also all parents may learn to be
diligent and careful about their children. The common
sort of parents are either too careful for their children, or
else too negligent. But the right carefulness that you
should have over your children, is first to consider that
God has appointed his angels to keep and save your
children from all perils and dangers that may happen unto
them, as plainly appears every day ; for surely a child is
in many dangers of his life daily, but the angel of God
keepeth them ; and therefore the parents should not be
too careful, neither yet too negligent ; for they should con
sider, that it is the will, pleasure, and commandment of
almighty God, that they should keep their children in safe
custody, and preserve them as .much as in them lieth,
from all danger and harm.

Further, here it is to be noted, that this fault and sin of
Mary was not set out to embolden us to sin, but rather to
keep us from desperation when we have sinned : making
this reckoning, " Hath God pardoned his saints and for
given their faults ? then he will be merciful unto me, and
forgive my sin." So by their example we may strengthen
our faith, but not take boldness from them to sin.

After they found him, Mary begins to blame him,
saying, ''Son, why hast thou done this unto us?'1 Here
she speaks like a mother, and is very quick with him : but
he made her as quick an answer, saying, " Know ye not

Joseph and Mary at Jerusalem. 335

that I must do the business of my Father?" &c. We learn
here how far children are bound to obey their parents,
namely, so far as the same may stand with godliness. If
they will have us go further, and pluck us from true reli
gion and the serving of God, make them this answer, " We
ought rather to obey God than men ;" (Acts v.) tor other
wise we are not bound to obey our parents, &c. Here not
only children may learn, but subjects and servants, to obey
their king and masters, so far as it may stand with God's
pleasure, and further we ought not to go.

The child went home with them, and was obedient to
them ; although he had partly signified unto them where
fore he was sent into the world ; namely, to teach men
the way to heaven ; yet he remained with them . in his
obedience from this time, being of the age of twelve years,
unto the age of thirty years. And in this mean time (as
it is thought) he exercised his father's occupation, which
was that of a carpenter. This is a wonderful thing, that
the Saviour of the world, and the King above all kings,
was not ashamed to labour, yea and to use, so simple an
occupation. Here he sanctified all manner of occupations,
exhorting and teaching with this example every man to
follow and keep the state whereunto God has called him ;
and then we shall have living enough in this world ;
doing well and after his pleasure, and in the world to come
life everlasting ; which Christ by his death and passion
hath deserved for us. To whom, with God the Fatl-er
and the Holy Ghost, be all honour and glory, both now
and for ever. Amen.

336

THE LEPER CLEANSED.

A SERMON

Preached on the Twenty-fourth day of January,

MATTHEW viii.

When he was come down from the mountain, great multi
tudes followed him. And behold, there came a leper
and worshipped him, saying, Lord, if thou wilt, thou
canst make me clean. And Jesus put forth his hand
and touched him, saying, I will, be thou clean. And
instantly his leprosy was cleansed.

THIS is a notable miracle, and a most comfortable his
tory, which though it were done upon a leper only, yet
the doctrine of it appertains to us and to all men, and so
shall it do unto the end of the world. For St. Paul saith,
" Whatsoever is written, is written for our instruction,''
(Rom. xv.) Therefore if we consider and ponder this
story well, we shall find much matter in it to our great
comfort and edifying.

" When he was come down," fyc. Christ had been
upon the mountain making a sermon, which is contained
in the fifth, sixth, and seventh chapters of this evangelist,
which sermon is very notable,* and contains the sum of a
Christian man's life. At the which sermon the people
were greatly astonished, and much marvelled : whereby
you may note the strength and efficacy of the word of
God ; which word, if it light upon good ground, that is
upon a good heart that will receive it, it turns the heart
with its power, and brings a marvelling, like as it happened
unto this people, who had received the word, and mar
velled at it.

Also, you may note here the inconstancy of the people ;
who now greatly esteemed and regarded our Saviour and
* Important.

The Lever Cleansed. 337

nis word, and shortly after consented to his death, by per
suasion of the priests : which was a great and heinous
wickedness in the face of God. Therefore let us not fol
low their example, neither let us be persuaded, by any man
living1, to forsake God and his word, but rather let us suffer
death for it. Howbeit I fear, that if there should come a
persecution, there would be a great number of those who
now speak fair of the gospel, like unto this people ; for I
fear they would soon be persuaded by the papistical
priests, to do and say against Christ, to forsake his word,
and deny the gospel ; like as these people did, quite for
getting, and setting aside all that which they had heard
from our Saviour upon the mountain. Let us therefore,
I say, beware, and let us acknowledge the great love of
God our heavenly Father, showed unto us so plainly in
these latter days, that none except he is wilful and ob
stinate, but may understand the same, which is as great a
benefit as may be. And happy are we if we consider this
great goodness of God, and show ourselves thankful unto
him by godly living and honest conversation, according to
his commandment. And in this gospel is specially to be
noted, the great love and kindness of our Saviour toward
mankind, who first preached unto the people, and taught
them the way unto everlasting life, and then came down
and healed the diseased man ; that is, he first succoured
our souls, and afterwards comforted our bodies.

There cometh a leper unto him, saying, " Lord, if thou
wilt, thou canst help me." This leper took Christ to be
a Saviour, and therefore he came unto him for help. So
let us come unto him, for he is the Saviour of mankind,
and he is the only helper that succours both our bodies
and souls. He saveth our souls by his word, if when we
hear the same we believe it. The salvation of our bodies
shall appear at the last day, where soul and body shall
come together, and there shall be rewarded. So that if
the soul be saved, the body is saved ; for soul and body
shall go together ; snd so he saveth both our bodies and
souls. Note here also the behaviour of this leper, for by
his example the best doctor in divinity need not be ashamed
to learn : for in him appears a marvellous strong faith
and confidence which he had in Christ ; for he doubted not
but that Christ was able to help him : neither mistrusted
fte his goodness and mercy. Therefore faith moved hin»
to come to Christ and to desire help of hin>,

I.ATIMER. \l

338 Latimer. — Sermons.

And note here also the love and great charity of our Sa
viour Christ, which he first showed to the whole multitude,
in teaching- them so earnestly and diligently the way to
everlasting life. And then he extended his great compas
sion and mercy unto this leper, whom all men abhorred,
because of his filthiness and uncleanness. But Christ
abhorred him not ; yea, he is content not only to hear his
request, and to talk with him, but also he laid his hands upon
his filthy body. O how great a kindness was this ! O
what a wonderful thing is this ! that the King of all kings
talketh here most familiarly with a poor wretch and filthy
leper ! O what profound and incomprehensible love he
bears unto us ! It is esteemed a great thing,, when a king
vouchsafes to talk with a poor man, being one of his sub
jects : what a great thing then is it, that the King of all
kings, yea, the Ruler of heaven and earth, talks with a
poor man, hears his request, and mercifully grants the
same ! This Evangelist saith, " Behold, there came a
leper, and worshipped him ," but another Evangelist
saith, " He fell upon his knees before him," These are
gestures and behaviour, which signify a reverence done
unto him, or a subjection, or submission.

For although our Saviour went like a poor man, yet
this leper had conceived such a faith and trust in him,
that he had no regard to his outward appearance, but fol
lowed his faith, which faith told him, that this was the
Saviour. Therefore he set aside all outward show, and
came with great reverence unto him, desiring his help.
And here you may learn good manners ; for it is a good
sight, and very commendable, and is also the command
ment of God, that we should give honour to those to whom
honour belongeth ; especially preachers ought to be rever
enced, and that for their office sake, for they are the officers
of God, and God's treasurers. And such as are proud
persons may be ashamed by this leper : for this is certain
and true, that a proud heart never prayeth well, and there
fore it is imted before God. Wherefore amongst other vices,
beware of pride and stoutness. V^hat was tlve cause that
Lucifer, being the fairest angel in heaven, was made the
most horrible devil ; and cast down from heaven into
hell ? Pride only was the cause of it. Therefore St. Augus
tine hath a saying : " Whensoever thou seest a proud man,
doubt not but he is the son of the devil." Let us learn
therefore by this leper to have a humble and meekspiiit

The Leper Cleansed. 339

Moreover, this man was a leper and a miserable man,
one despised of all men, and an outcast. For it was com
manded in the law of God, that no man should keep com
pany with a leper ; therefore it appears that he was in
great misery : but what doth he ? whither runs he for
help and succour? Even to Christ, to him only he run
neth ; not to witches or sorcerers, as ungodly men do ;
but he seeks for comfort of our Saviour. Now when yon
are in distress, in misery, in sickness, in poverty, or any
other calamity, follow the example of this leper, run to
Christ, seek help and comfort only at his hands, and then
you shall be delivered and made safe, like as he was de
livered after he came to Christ.

But what brought he with him ? even his faith : he be
lieved that Christ was able to help him, and therefore ac
cording to his faith it happened unto him. Then it shall
be necessary for thee to bring faith with thee, for without
faith thou canst get nothing at his hands. Bring there
fore, I say, faith with thee ; believe that he is able to help
thee, and that he is merciful and will help thee. And
when thou comest furnished with such a faith, surely thou
shalt be heard ; thou shalt find him a loving Father, and a
faithful friend, and a Redeemer of thee out of all tribula
tion. For faith is like a hand wherewith we receive the
benefits of God ; and except we take his benefits with the
hand of faith, we shall never have them.

Here in this gospel you may learn the right use of
scripture ; for when you shall hear and read such stories
as this is, you must not think that such stories and acts
done by our Saviour are but temporal ; but you must con
sider that they are done for our sake, and for our instruc
tion and teaching. Therefore when you hear such stories,
you must consider eternal things which are set before your
eyes by such stories, and so we must apply them to our
selves. As for example, here is a leper, and he calleth
upon Christ with a good faith, and was healed. Yon will
say, What is that unto us ? Even :is he was a leper in his
body, so are we le; ers in our souls. He was unclean in
his body, and we are unclean in our souls. He was
healed by believing in Christ, so we must be healed by
him, or else perish eternally. Therefore if thou wilt not
perish, cal! upon him as this leper did, and thou shalt be
helped and cleansed of thy leprosy ; that is, from all thy
sin. So I say, we must apply the scriptures unto us. and

Q<2

340 Latimer. — Sermons.

take out something to strengthen our faith withal, and to
edify ourselves with God's word.

Another example we read in the scripture, that God
destroyed Sodom and Gomorrah with fire. Wherefore ?
Even for sin's sake. What manner of sin ? whoredom,
lechery, and other uncleanness. Also for despising and
abusing of poor men and strangers. What is this to us
now ? We learn in this story, that God will not suffer sin,
nor wilful sinners ; but he will punish the same either here,
or else in the world to come, or else in both : he will not
let them go unpunished. Therefore when we hear this
.story, we may learn to avoid all sin and wickedness, and
to live uprightly and godly ; and this we learn by that
story, which is an example of God's wrath and anger
against sin.

Take another example of faith : we read in the scrip
ture that Abraham believed God, arid his faith justified
him. Now when I hear this, I must apply it to myself in
this manner. Abraham believed in God, and his faith
justified him ; I will believe in God and follow his word,
then shall I also be justified : for St. Paul saith, that the
same believing of Abraham, is not written for Abraham's
sake, but for our sakes, to teach us that God will justify
us if we believe in him, and punish us when we are un
faithful.

Now note here how this man came : see how humbly
and meekly he came, and what a good and strong faith
he had in Christ, which faith appeared by his coming. For
if he had been wuhout faith, he would not have come unto
him, because our Saviour kept but a mean estate, not a
king's court; he was poor, and therefore the more de
spised of the misbelievers. But this man believed, and
therefore he came unto him. Learn therefore by his ex
ample, to go to Christ in what affliction soever we are •
let us run to him, and pray unto God for his sake : allege
him, put him before thee, and beware that thou call not
upon any creature or saint : for it is a great wickedness
before God to pray to saints ; for with the saints we have
nothing to do, but to keep in memory and follow their godly
life, and righteous living. But our prayer must be made
unto Christ only, like as this man does here in this gospel

But peradventure you will say, he was upon the earth
when this man called upon him, and therefore he was so
soon heard. I answer, he promised to his disciples afte>

The Leper Cleansed. 34 1

his resurrection, that he would be with us to the end of
the whole world : his words are true, for he cannot be
made a liar; therefore we must believe him, and no doubt
he will be present with us whenever we call upon him.
Call upon him therefore, and not upon saints ; for if we
call upon saints we make them gods. For if I call
upon St. Paul here, and another man that is a thousand
miles off, calls upon him also, then we make him like
nnto God to be every where, to hear and see all
things ; which is against all scripture : for God only is
omnipotent, that is, he only is almighty, and he is every
where, and seeth all things, and so no creature else doth.
Therefore those who attribute such things as appertain
to God only, who is our Creator, to any creature, they do
naughtily and wickedly, and shall be punished for it in
hell-fire, except they amend and be sorry for their faults.

But what was this man's prayer? Did he pray upon his
beads, and say our Lady's Psalter? No, no; he was
never brought up in any such popish schools. What said
he ? " If thou wilt, O Lord, thou canst make me clean,
and put away my disease." This is but a short prayer,
but it contains much. First, it teaches how we should
pray unto God, namely, conditionally in our outward and
bodily things, that is to say, when it pleases him ; and so
did our Saviour himself pray to his heavenly Father, say
ing, " If thou wilt, Father, let this cup pass from me."
(Matt, xxvi.) So we should do, when we are in any
manner of tribulation or sickness, that is, pray unto God
conditionally, saying, O Lord God, if it please thee, and
if it may stand with thy honour and glory, and the salva
tion of my soul, help and deliver me : we must put the
matter to him, for he knows best what is good for vis.
Peradventure he sees, that if we should be without afflic
tion, we should be wanton, wicked, and proud, and so sin
against him, and damn our souls ; and then it were better
for us to be in sickness than in health. Therefore we must
desire help, if it please him ; that is to say, when it apper
tains to our salvation, or else it were a thousand times
better to be sick still, than to be out of sickness, and fall
from God and all goodness; he therefore knows best what
is good for us. Trust in him, be content to be ruled by
him ; he shall and will order the matter so, that thou shah
find him a loving Father unto thee, as this man did
h«.re. Secondly, this prayer expresses the faith which this

342 Latimer. — Sermons.

p;;or man had in Christ, for he saith, " Lord, if thou wilt,
thou canst help me." If thou wilt, saith he, noting him
to be omnipotent and almighty. And in these words he
expresses the Divinity of Christ our Saviour, " If thou
wilt.'* He believeth him to be able to help him; so we
should do in our prayers. We must believe that he may and
will help us, as it appears by this man, who was made whole
straightway. Also it appears, partly by the confession
and faith of this man, and partly by the end of the matter,
that he was made perfectly whole. So we shall be healed
of our diseases, when we come unto him with such a faith
as this man did, and specially if we call as earnestly upon
him. But, O Lord, what slothfulness is in our hearts !
how slender a faith have we ! how imperfect and cold is
our prayer ! So that it is no marvel it is not heard of
God. But we must always consider that God is able to
save us, t;nd believe undoubtedly that he will save us. So
that when I am sick, as is said before, I may doubt whether
God will deliver me from my. sickness, or no : but I may
not doubt of everlasting life.

Therefore if I am sick, I must pray as this man, " Lord,
if thou wilt ;" conditionally. For it may be, when I come
out of my sickness, I shall become more wicked and un
godly ; which God knowing, keeps me still in sick-
iiess ; and so it is better for me to be in sickness still than
whole.

So we may learn here to call upon God conditionally.
As, or our general salvation, which is the salvation of our
souls, we may not doubt in that, nor call for it condition
ally, but apprehend God by his promise, saying, " Lord,
thou hast promised that all who believe in thee shall be
saved. Lord, for thy mercy and promise sake, and for thy
death and passion sake, take away my sin, wash me with
the blood which thou hast shed upon the cross. Thou hast
promised that all who believe shall be saved through
thee. Now, Lord, for thy promise sake, help me. I be
lieve, O Lord, help my infirmity and increase my faith."
As touching thy bodily health, put it to his good-will, and
offer thyself unto him, saying, " Lord, I am thy creature,
thou hast given unto me soul and body, my body is sick
now ; when it pleases thee help me ; if not, give me grace
to bear patiently this thy visitation : for in like manner
didst thou visit thy holy martyrs who suffered great cala
mity, and they desired to be delivered, but thou deliver-

The Leper Cleansed.

343,

cdest them not bodily, but yet thou savedst them after
their death. So I trust thou wilt do with me."

Now, how came it to pass that this leper had such a
great faith and confidence in our Saviour? Truly by
hearing the word of God, for he had heard bur Saviour say,
" Come unto me, all ye that are laden and oppressed with
miseries, and I will refresh you." This he had heard and
believed, therefore he came boldly unto him, desiring help
of him; and so here is verified the saying of St. Paul,
" Faith cometh by hearing." (Rom. x.) The ordinary
way to get faith is through hearing the word of God :
for the word of God is of such power, that it enters and
pierces the heart of man that hears it earnestly ; as well
appears in this leper.

We read in the apostles, (Acts xiii.) that when St. Paul
had made a long sermon at Antioch, the evangelist saith,
there believed " as many as were ordained to everlasting
life :" with which saying a great number of people have
been offended, and have said, We perceive, that only
those shall come to believe, and so to everlasting- life, who
are chosen of God unto it : therefore it is no matter what
soever we do, for if we are chosen to everlasting life we
shall have it ; and so they have opened a door unto them
selves of all wickedness and carnal liberty, against the true
meaning of the scripture. For if the most part be damned,
the fault is not in God, but in themselves : for it is written
"God would that all men should be saved :" (1 Tim. ii.)
but they themselves procure their own damnation, and
despise the passion of Christ by their own wicked and in
ordinate living. Here we may learn to keep ourselves fronr
all curious and dangerous questions ; when we hear that
some are chosen and some are damned: let us have good
hope that we shall be amongst the chosen, and live after
this hope, that is, uprightly and godly ; then thou shalt not
be deceived. Think that God hath chosen those who be
lieve in Christ, and that Christ is the book of life. If thou
believest in him, then thou art written in the book of life,
and shalt be saved. So we need not go about to trouble
ourselves with curious questions of the predestination of
God. But let us rather endeavour ourselves that we may
be in Christ; for when we are in him, then are we well,
and then we may be sure that we are ordained to ever-
iasting lite.

But you will say, How shall I know that I am in the

344 Lalimer. — Sermons.

book of life ? How shall I try myself to be elect of God to
everlasting life ? I answer, first we may know, that we
may one time be in the book, and another time come out
again ;-as it appeared by David, who was written in the
book of life. But when he sinned, he at that same time
was out of the book of the favour of God, until he had
repented and was sorry for his faults. So we may be in
the book one time, and afterward, when we forget God
and his vvord, and do wickedly, we come out of the book ;
that is, out of Christ, which is the book.* And in that book
are written all believers. But I will tell you how you
shall know when you are in the book; and there are
three special notes whereby you may know the same. The
first note is, if you know your sin, and feel your own
wretchedness and filthiness, which is a great matter ; foi
the most part of people are so drowned in sin, that they
no more feel the same, for sin grieves them no more, ac
cording to the saying, " The ungodly man when he en-
tereth into the midst of all sin and mischief, despiseth
not the same ; he regardeth sin nothing at all, neither is
he sorry for it."

But as I said, the first note is, when you know your
sins, and feel the same, then are they heavy unto you and
grieve you. Then follows the second point, which is
faith in Christ ; that is, when you believe most steadfastly
and undoubtedly, that God our heavenly Father, through
his Son, will deliver you from your sins. When you believe,
I say, that the blood of our Saviour was shed for you, for
the cleansing and putting away of your sins ; and be
lieving this most steadfastly with an unfeigned heart, then
you have the second point. The third point is, when you
have an earnest desire to amendment and hatred against
sin, and study to live after God's will and commandments,
as much as is possible for you to do, then have you the third
point. And when you find these three points to be in
you ; namely, first, when you know your sin and are sorry
for the same, and afterwards believe to be saved through

* The reformers were not always accustomed to state the doc
trines of gospel truth with that accuracy which in later times
various controversies have rendered necessary ; and Latirner espe
cially was too intent on addressing his hearers in a popular and
practical manner, to study precision in his expressions. There are
many passages in his sermons which give a niore correct view of the
subject than tiiis. See the preceding page, also pages 110— H2. 238.
322,342,3;)0, 371— 374.

The Leper Cleansed. 345

(he passion of Jesus Christ : and thirdly, have an earnest
desire to leave sin, and to lly the same; when you find
these three things in your hearts, then you may be sure
that your names are written in the book. And you may be
sure also, that you are elect and predestinate to everlast
ing life.

And again, when you see not your wickedness, and
sin grieves you not, neither have you faith or hope in our
Saviour, and therefore are careless and study not for
amendment of life ; then you are in a heavy case, and
then you have cause to be sorry, and to lament your
wretchedness : for truly you are not in the book of life,
but the. devil has power over you as long as you are in
such a state. Here you see now how you shall try your
selves whether you are in the book of life or not.

" Lord, if thou wilt, thou canst make me clean." I learn
here, that a few words spoken with faith, are better than a
long bibble-babble. For right prayer standeth not in many
words, or long babbling. Right prayer requires the whole
heart, for there is no greater thing in the world than right
prayer. For prayer joined with faith, is the instrument
wherewith we receive the benefits of God. Now when
faith and prayer are joined together, it is impossible but
God hears it, for they must needs go together ; for else
it avails nothing, except faith is joined with it, as Christ
said unto the Centurion, " According to thy faith be it
unto thee."

Here I might take occasion to speak of prayer, if the
time would serve. But to be short; three things may
move us to pray. First, the commandment of God, which
biddeth us to call upon him in the day of trouble: which
commandment hath no less authority than this ; " Thou
shalt not kill." The self-same God who saith, " Thou
shalt not kill ;" saith, " Thou shalt pray ;" that is, thou
shalt call upon me ; whereby it appears, that we seem
deserving of condemnation when we intermit prayer.

The second cause that should move us is the promise
of God ; for he promises us every where in the scripture,
that he will hear us when we call upon him ; which pro
mise is not to be despised, for he saith, "Ask, and it shall
be given you;" " Whatsoever you shall desire of my Fa
ther, in my name, it shall be given unto you." Such pro
mises ought to allure us to pray without intermission.

The third cause is, the example of all the prophets, the
Q3

34(3 Latimer. — Sermons.

saints of God, that move us thereunto. For Mjses,
leading the people out of Egypt, after he came to the Red
sea, Pharaoh with his power followed at his back, and on
both sides there were great hills, and before him the great
sea. Then Moses, being in such danger, cried unto God,
not speaking many words, but lifting up his heart unto
God. Then God said unto him ; " Why criest thou ?"
Here you see that Moses fought only with his prayer
against his enemies, so should we fight against our ene
mies, the world, the flesh, and the devil ; with earnest and
fervent prayer.

Likewise when Joshua was in great distress, because his
people had lost the victory, and his enemies had got the
upper hand of him — what does he ? He cries unto God.
So does David the king, as it appears throughout all the
psalms : how fervent is he in prayer, giving us an example
to follow him !

Thus much I thought good to speak of prayer, to move
you thereunto ; for I fear there are many of you that little
regard the same. All such may learn here to be more
diligent and earnest in prayer than they have been, espe
cially considering that it is the commandment of God that
we should pray. Also we have great store of the promises
of God that we shall be heard : also the example of good
and godly men may move us thereunto : for if they found
ease with their prayers, we shall find the like.

But now to return to the text, " Christ touched him.''
Here appears the friendliness and kindness of our Saviour
Christ : he is not so proud as the common sort of lords
are, that none may speak with them. No, no ; he is more
friendly ; the poor man came to speak with him, and he
forthwith came to him and spake with him ; wherefore all
lords and men in authority need not be ashamed to leara
here of our Saviour Christ, to be gentle and meek of spirit
to the poor people.

It is also to be considered, that our Saviour did this
against the law outwardly ; for there was a law that no
man should touch a leprous man, yet Christ touched this
man. Where you must consider, that civil laws and
statutes must be ordered by charity : for this act of Christ
was against the words of the law, but not against the law
itself. This law was made to that end that no man should
be hurt or defiled by a leper; but Christ touched this
11 an, and was not hurt himself, but cleansed him that was

Tin- Leper Cleansed. 347

niirt already. And here we learn rather to follow the
mind of the law, than the rigour of the words; and to
bring charity with us, which is an interpreter t;f the law,
for else we may miss by extremity.* Further, what meant
it that Christ touched him with his hand? And how
chanced it that his word and hand went together ? Be
cause he would show and declare unto us the profitable
ness of his flesh, how it was a flesh by which we should all
be saved ; so that no salvation may be looked for, except
by him, and except he is eaten and drunken. (John vi.)

Again, sometimes he healed by his word and divine
power only, as it appeareth by the servant of the centu
rion ; to signify unto us, that it was not necessary for us
always to have him here bodily. And to assure us of his
help without his bodily presence, he said, " It is good for
you that I go from you." (John xvi.) And to signify
his power, he used the authority of his word, both in his
presence and absence : therefore we may be certain that he
can and will help us with his divine power when we call
upon him, as well absent as present ; for he is every where,
and will be with us unto the end of the world, as he pro
mised unto his apostles after his resurrection, saying, " Lo,
I will be with you until the end of the world ;" which is
the greatest comfort that may be unto a Christian heart,
for it is a stay to all trouble.

We read further, that he sent him to the priest, and
commanded him that he should tell no man. What meant
he by this ? — He would have him not to be his own judge.
There was a law that the leprosy should be examined by
the priest, and that the priest should give the sentence
whether the leper were clean or unclean. Now Christ
would not have this man to be his own judge, and to pro
nounce himself clean ; but biddeth him to go to the ordi
nary. And this he did for two considerations : the first
tvas to convince the Jews of their own wickedness, in
that they would not believe in him, but despised and
rnaliced him. Therefore he sent unto them this man, who
nad been i-ifected with leprosy, so that when they pro
nounced him clean, they might see their own wickedness
and obstinacy, who would not believe, &c. The second
••ause was, for the observation of the law, and for that he
would give none occasion to carnal liberty. He would
have every man in his order, as well the magistrates as the
* Extreme strictness.

348 "Latimer. — Sermons.

subjects ; whereby we may learn to follow his example, to
keep all good laws and orders, and the rather, for tliat
Christ himself kept them.

Here our papists make ado with their auricular confes
sion, trying to prove the same by this place. For they say
Christ sent this man unto the priest to fetch there his abso
lution ; and therefore we must go also unto the priest, and
after confession receive of him absolution of all our sins.
But yet we must take heed, say they, that we forget nothing :
for all those sins that are forgotten, may not be forgiven
And so they bind the consciences of men, persuading them
that when their sins were all numbered and confessed, it
was well. And hereby, they took clean away the passion
of Christ. For they made this numbering of sins to be a
merit ; and so they came at all the secrets that were in
men's hearts : so that no emperor or king could say or do.
or think any thing in his heart, but they knew it; and so
applied all the purposes and intents of princes to their
own advantage : and this was the fruit of their auricular
confession. But to speak of right and true confession, I
would to God it were kept in England, for it is a good
thing. And those who find themselves grieved in con
science might go to a learned man, and there obtain of him
comfort from the word of God, and so come to a quiet con
science ; which is better and more to be regarded than
all the riches of the world. And surely, it grieves me
much that such confessions are not kept in England.

Now to make an end ; you have heard in this gospel of
divers things which I will not rehearse. But I would
have you to keep in remembrance the great faith which
this man had in our Saviour, (which faith restored him to
his health again :) and learn by him to believe as he did.
that our Saviour will restore unto us the health of soul and
body. Also note here, the great love that our Saviour bare
unto this man, steadfastly believing that he will be like
loving unto thee when thou callest upon him with earnest
prayer. For prayer, as I told you, is altogether:* for
prayer with faith goeth through the clouds. But it is a
Great matter to pray, it is ars artium, that is, an art above
all arts. Let us therefore give ourselves to prayer and
godly living, so that his name may be glorified in us, both
now and ever. Amen.

* All in all.

349

CHRIST STILLING THE TEMPEST.

A SERMON

Preached on the 3lst January, the Fourth Sunday aft?;
the Epiphany, 1553.

MATTHEW viii.

And when he was entered into a ship, his disciples followed
him. And behold there arose a tempest in the sea, inso
much that the ship was covered with the waves ; but he
was asleep. And his disciples catye to him, and awoke
him, saying, Lord, save us, we perish. And he saith
unto them, Why are. ye fearful, 0 ye. of little faith ?
Then he arose, and rebuked the wind and the sea: and
there was a great calm.

HERE in this gospel we have a remarkable story, and a
wonderful miracle which our Saviour did, being with his
disciples upon the sea ; which story is written for our doc
trine and instruction, that we may comfort ourselves withal,
when we are in like trouble in the tempests of this world.
For we may learn here many good thing-?, if we consider
the story itself, and the circumstances thereof. The evan
gelist saith that our Saviour, accompanied with his dis
ciples, went into a ship, where he laid himself upon a
pillow and slept ; which sleep shows his very manhood,*
as you shall hear afterward. Now whilst he thus lay asleep,
io there arose suddenly so great a tempest, that they thought
they should all have perished ; such fearful weather
lighted upon them. The disciples being sore astonished
at this horrible weather, wist not what to do. At the last
they remembering themselves, ran to our Saviour who lay
there asleep, crying, " Lord, we perish :'* or, else as the
evangelist Mark saith, " Lord, carest thou not that we
perish ?" He being awaked, first rebuked them because
* Human nature.

350 Latime.r. — Sermons

of their unbelief; after that he rebuked the wind, and
commanded the tempest to leave off and cease.

The disciples seeing before the horrible tempest, and '
now the sudden calmness made through his word, mar
velled much ; for they never before had seen such things
They had never heard that any man had power to rule
the sea and the wind before this time ; and therefore they
were astonished at it, and said, " O what a man is this,
which ruleth with his word the sea and the wind '" This
is the sum of this gospel, which contains many good things
for our instruction, learning, and comfort.

First, we may learn here, that the ship signified the
congregajion of Christ and his church. The disciples
being in the ship are preserved through Christ ; so all
those who are in the church of Christ shall be saved and
preserved by him. The others, who are without this
church, shall be damned and perish.

Learn here also by the example of the disciples of
Christ two things. The first, not to presume too much ;
that is to say, not to* tand in your own conceit, thinking
yourself to be perfect in faith. Secondly, not to despair
because of your imperfections. The disciples thought
themselves perfect and strong in faith, before they came
into this tempest ; but what doth our Saviour? Perceiving
their presumption, he sends a tempest to bring them to
the knowledge of themselves ; and then, they, feeling the
weakness of their faith, ran to our Saviour crying for help ;
whereby every man may learn, not to think too much of
himself. And when he feels himself very weak, he may
not despair, but run to Christ, as these disciples did ; by
which, although their heart was weak and feeble, yet were
they preserved.

Moreover, we learn here that our Saviour Christ is both
very God and very man. His Godhead appeared in that
the wind and waters obeyed him, and reformed themselves
according to his word. For what king or emperor is in
the whole world, that can or may command the wind or
seas ? None at all : yea, if the whole world should be
set together with all their power and wits, they would
not be able to do any such thing. Therefore learn here
to know the majesty of Christ, his power and stay,* and to
believe him to be very God. Secondly, learn here to know
his manhood: for the evangelist saith, " He slept. ;" whirh
* Strength to support.

Christ Stilling the -Tempest. 351

signifies his very manhood, and that all things were in
him that are in us, except sin ; and that he can have
compassion with us, for he himself hath been in all
miseries and troubles as well as we, as St. Paul testified
to the Romans. He slept here for weariness, he ate, he
drank, he wept, and in him were all these infirmities, and
chiefly for two causes : first, to signify unto us his very
manhood : secondly, to comfort us with his example, that
when we are in trouble and miseries we might think and
know that our Saviour Christ will have compassion upon
us ; for he himself hath tasted of all trouble, and therefore
he will be the more inclined to help and assist us with his
Holy Spirit.

Also we may note here, that the disciples of our Saviour
had passed many a time before upon the water, and yet
they were never so troubled, nor in such danger. What
means this — that they are in trouble now, when our
Saviour is with them, and never before when they were
not with him ? For it was no dangerous water, it was but
a little pond :* what meaneth it then that this marvellous
tempest so suddenly arose ? It signifies that all those
who believe in Christ, and take his part, and study to live
after his- will and commandment, and forsake the world
and all wickedness, all such, I say, must have much trou
ble and affliction. For it is the will of God, that those
who seek to be saved, shall be proved and tried through
the fire of tribulation ; as appears here by the disciples,
who were never before in such trouble and danger; for
they never had what is called " good luck," as the most
part of worldlings commonly have, (for aH things go well
with them, and after their mind,) but as soon as they
receive Christ into their ship, that is as soon as they be
lieve in him, and receive his word, they shall have trouble
and affliction ; whereof we have a great number of ex
amples in the scriptures, which plainly teach us, not to
seek by the gospel good cheer in this world, but rather
misery and adversity. But the most part of gospellers are
contrary minded ; for they seek good cheer and promotion
through the gospel, which is a horrible abuse of God's
most holy word.

Moses, that excellent prophet of God, as long as he
was in Pharaoh s house, he was well : he had all things

* The sea of Galilee is a lake about eighteen miles long and six
broad ; so that when compared with the sea. it was but as a pond.

352 Latimer. — Sermons.

after his mind : but as soon as God called him to be his
minister, and to do him service, all thing's were turned ,
that isr all sweet things were made sour, all the great
cheer was gone ; so that he was compelled by necessity to
keep sheep, whereas before he was a prince, and heir of
the crown of Egypt. Here you see how God exercises his
wno appertain to everlasting life.

Also St. Paul, as long as he was without Christ, was in
great authority and estimation among the Jews, insomuch
that he had letters of authority to inflict and put in prison
all those who held of Christ. But after he once came
to Christ what had he ? Afflictions and miseries plenty,
as it appears throughout the Acts of the Apostles, and his
Epistles ; where also it appears that he had a most irk
some and painful life as soon as he came to the knowledge
of Christ and his gospel. Also the Israelites as long as
they were serving for the most part false gods, they
wanted neither meat nor drink : but as soon as they
came again to the knowledge of God, they were in great
miseries, lacking all manner of necessaries : insomuch that
they say, as the prophet reports, " We will turn again to
the queen of heaven," &c. (Jer yliv.)

Now to come to our time : we see daily that they who
take part with Christ and his gospel, are most commonly
disregarded in this world. The world and they cannot
agree together, for they love godliness, and the others love
evil ; which two can never be set together. But there are
very few, God knows, that take part with Christ ; for man
will rather apply himself after the world, and have quiet
ness and a merry life, than forsake the same, and have
trouble with Christ and his flock ; but what reward they
shall have, will appear in the end.

A man may marvel how God can suffer his people to be
so punished and afflicted in this world ; and again, the
wicked to have ever the upper hand, and to be merry in
this world ? Because God and the devil are two Lords,
most repugnant in conditions.* For God is good, just,
merciful and liberal, and kind towards his, offering unto
those who live after his will., life everlasting. But the
devil is a most wicked minister,t unmerciful and cruel ,
rewarding his servants with everlasting pain and damna
tion. No-.v these Lords have their servants. God suffers
Ois to be much afflicted and plagued, for these three causes.
* Opposite in their nature. t Agent.

Christ Stilling the Tempest. 353

The first is, though they are justified before Go«l through
the passion of our Saviour, yet a great many sins and
imperfections remain within them. Now to put them in
remembrance how abominable a thing sin is in the face of
God, he sends unto them calamities and miseries, to teach
them to beware of sin, and to live upright and holy
Secondly, to teach them to pray and call upon God. And
thirdly, to teach us to know ourselves. For when we are
in prosperity and health, we think we have faith, and that
all things are safe; but when there comes affliction, then
our imperfection appears ; therefore God sends affliction
to verify the saying of St. Peter, "The judgment of God
beginneth at the house of God." (1 Pet. iv.) As for the
wicked, for the most part, he lets them alone until they
come to their death-beds, and then they shall find all their
wickedness, and suffer punishment world without end.

By the afflictions of the household of God the power
and strength of God appear most plainly : for Christ
confounds the devil by his weak members, as it appears
daily, how God gives unto such as have his Spirit, power
to suffer death for his word's sake ; and so he confounds
the devil and all his members, as it appeared in John
Baptist and Christ himself. For the devil thought that
Christ, after he hanged upon the cross, had been destroyed
and wholly overcome ; but it was quite contrary.

Thus you see the causes wherefore God suffers his people
to be in tribulation and affliction. Now when we have afflic
tion, we must pray unto him to take away the same from
us, but this prayer must be put conditionally, when it
shall please him ; as we have example of David the king,
who when he was driven out of his kingdom by Absalom
his son, said, " If the Lord willeth, let me return." There
fore being in sickness, follow the example of David; call
upon God for deliverance conditionally : but above all
things, beware of murmuring and rebelling against him ;
for he will have us obedient to his will and pleasure. The
best service you can do, is to take the cross patiently,
which God has laid upon you. Some men, when they are
sick, say, It grieves my heart that I spend my time so idly ;
for if I were whole I might do much good. These arc
much deceived, for they cannot spend their time better,
than when they suffer the cross that God has laid upon
them, and bear the same willingly and obediently. For,
as I said before, it is the best sen ice that we can do to God,

1t>4 Latimer. — 8*.rmons

when we bear our afflictions and troubles well and godly, yet
we may pray that he will be merciful unto us, and lay no
more upon us than we are able to bear, according to
his promises.

Also note here, whither the disciples went in necessity ?
Even to Christ being asleep. We think that he is asleep,
if he hear us not so soon as we call upon him ; but for all
that he sleepeth not. " He that keepeth Israel, neither
slumbereth nor sleepeth." He is called " A Helper in due
time." But here learn by the example of his disciples,
whither thou shalt run in thy distress, namely, to Christ ;
for he is the right helper, and not unto his saints ; for
when I call upon any creature, I commit most abominable
idolatry. For this is one apparent and great argument to
make Christ God, if we call upon him as St. Stephen did;
who said, " Lord Jesus, receive my spirit," (Acts vii. :)
for invocation declares an omnipotency. So that when I
call upon saints I make them omnipotent, and so I make
them gods : for omnipotency pertains properly and prin
cipally only to God. And therefore beware that you call
upon no creature, but upon God only ; for if you do the
contrary, you do against God most wickedly.

Here is also to be noted, that the very saints of God
have but little faith : they have little, but yet they have
some ; they are not altogether without faith, for they that
are altogether without faith are in an evil case ; for they
are and remain in the kingdom and domination of the
devil. The disciples had but a little faith, yet they go and
awaken Christ, and desire his help. And here note also
that he is not angry for their wakening of him, but he
blamed them for their unbelief; which is a very comforta
ble doctrine for us, that when we feel ourselves weak in
faith we should not despair, but rather run to him, for he
will increase our faith. Some think themselves to have
very much faith, when they have none at all. And again,
some think themselves to have none, when they have
some ; therefore it is needful for us to pray without inter
mission, " Lord, increase our faith ; O Lord, help my un
belief." (Mark ix.)

Here learn by the example of our Saviour, not to flatter
anybody when they do naughtily and wickedly : for Christ
perceiving his disciples to be unbelievers, nattered them
.lot, but told them plainly, and rebuked them for then
faults. Also we may here learn not to be too hasty with

Christ Stilling the Tempest. 35ii

our neighbours when they fall, but to bear with them as
our Saviour did bear with his disciples. He thrusts them
not away because of their unbelief; so we may not give
over our neighbour whan he is fallen, for he may rise
again.

Now to make an end ; here learn by the example of
these disciples to run to Christ when you are in tribula
tion. Seek help at his hand, and it you have not a
perfect faith, yet despair not, for he is merciful, loving,
and kind unto all that call upon him ; to whom with the
Father and the Holy Ghost, be all honour and glory, both
now and ever, world without end. Amen.

356

THE PARABLE OF THE TARES
A SERMON

Preached on the 7th of February, 1553.

MATTHEW xiii

The kingdom of heaven is likened unto a man which sowed
good seed in his field: but while men slept, his enemy
came and sowed tares among the wheat, and went his
way, fyc.

THIS is a parable or Similitude wherein our Saviour
compared the kingdom of God, that is, the preaching of
his word, wherein consisteth the salvation of mankind,
unto a husbandman who sowed good seed in his field.

But before we come unto the matter, you shall first
learn to understand what this word parable, which is a
Greek word, and used in the Latin and English tongue,
means ; that is to say, " A parable is a comparison of two
things that are unlike outwardly ;" while in effect they
signify but one thing, for they appertain to one end ; as
in this place, Christ compared the word of God unto
seed : which two things are unlike, but yet they teach
one thing; for like as the seed is sown in the earth, so is
the word of God sown in our hearts : and thus much of
this word parable.

The sum of this gospel is, first he speaks of a husband
man that sowed good seed ; after that he mentions an
enemy that sowed evil seed. And these two manner of
seeds, that is, the husbandman's seed that was good, and
the enemy's seed which was naught, came up both toge
ther : so that the enemy was as busy as the other in sowing
his evil seed. And while he was busy in sowing it, it was

The Parable of the Tares. 357

unknown. And at the first springing up, it all seemed to
be good seed, but at length the servant of *he husbandman
perceived the evil seed sown amongst the good ; therefore
he came and tola his master, showing him all the matter,
and required leave to gather the evil seed from amongst
the other. The husbandman himself said, " Our enemy
hath done this. But for all that, let it alone until the
harvest, and then will I separate the good from the evil.'
This is the sum of this gospel.

First note that he saith, "When everybody was asleep,
then he came and sowed his seed." Who are these
sleepers ? The bishops and prelates, the slothful and care
less curates and ministers ; they with their negligence give
the devil leave to sow his seed, for they sow not their
seed. That is, they preach not the word of God, they
instruct not the people with wholesome doctrine, and so
they give place to the devil to sow his seed. For when
the devil cometh, and findeth the heart of man not wea-
poned nor garnished with the word of God, he forthwith
possesses the same, and so getteth victory through the
slothfulness of the spiritualty, which they shall one day
grievously repent. For the whole scripture, that is to say,
both the Old and New Testament, is full of threaten! ngs
against such negligent and slothful pastors; and they shall
make a heavy and grievous account one day, when no-
excuse shall serve, but extreme punishment shall follow,
for a reward of their slothfulness.

This gospel gives occasion to speak of many things:
for our Saviour himself expounded this parable unto his
disciples after the people were gone from him, arid he was
come into the house. For the disciples were not so bold
as to ask him of the meaning of this parable in the pre
sence of the people ; whereby we may learn good manners,
to use in everything a good and convenient time. Also
we may here learn to search and inquire earnestly, and
with great diligence, for the true understanding of Ggd's
word. And when you hear a sermon and are in doubt 01
something, inquire about it, and be desiroas to learn; for it
is written, " Whosoever hath, unto him shall be given ;
and he shall have abundance." (Matt, xiii.) What means
this saying? — When we hear the word of God, and have
tasted somewhat thereof, and are afterwards desirous to
c-o forward more and more, then shall we have further
knowledge; for God will give us his grace to oome U>

358 Latimer, — Sermons.

further understanding. And so the saying of our Saviour
shall be fulfilled in us.

Now when our Saviour heard the request of his dis
ciples', he performs their desire, and begins to expound
unto them the parable, saying, " I am he that soweth good
seed : the adversary, the devil, is he who soweth evil
seed.1' Here our Saviour, good people, makes known that
he goeth about to do us good ; but the devil doth quite the
contrary, and he seeks to spoil and destroy us with his
filthy and naughty seed of false doctrine. The field here
is the whole world. The harvest is the end of the world.
The reapers are the angels of God, who are his servants :
for as every lord or master has his servants to wait upon
him, and to do his commandments, so the angels of God
wait upon Him to do his commandments. The angels at
the time of the harvest shall gather first all such as have
been evil and have given occasion of wickedness, and go
forward in the same without repentance or amendment
of their lives. All such, I say, shall be gathered together
and cast into the furnace of fire, " where shall be weeping
and gnashing of teeth." For in the end of this wicked
world, all such as have lived in the delights and pleasures
of the same, and have not fought with the lusts and plea
sures of their flesh, but are prouJ and stubborn, or bear
hatred and malice unto their neighbours, or are covetous
persons ; also all naughty servants that do not their
duties, and all those that use falsehood in buying and sell
ing, and care not for their neighbours, but sell unto them
false wares, or otherwise deceive them ; all these are called
" the offenders of this world," and all such shall be cast
into the furnace where shall be weeping, and wailing, and
gnashing of teeth.

In like manner, all idle persons that will not work for
their living, but go about loitering and are chargeable
unto others ; and also drunken persons that abuse the
benefits of God in dishonouring themselves, so that they
lose the use of reason, and their natural wits wherevvith
God has endued them, and make themselves like swine
and beasts; also those who break wedlock, and despise
matrimony, which is instituted of God himself. Hereunto
add all swearers, all usurers, all li rs, and deceivers ; all
these are called the seed of the devil ; and so they are the
devil's creatures through their own wickedness.

But jet it is true that wicked men have their souls and

The Payable of the Tares. 359

l.odies of God, for he is their Creator and Maker : but
they themselves, in forsaking God and his laws, and fol
lowing the devil and his instructions, make themselves
members of the devil, and become his seed ; therefore
in the last day they shall be cast out into everlasting fire,
when the trumpet shall blow, and the angels shall com«
and gather all those that offend from among the elect of
God.

The form of judgment shall le in this manner : Christ our
Saviour at the day of judgment, being appointed of God,
shall come down with great triumph and honour, accom
panied with all his angels and saints that departed in faith
out of this world before time : they shall come with him
then, and all the elect shall be gathered to him, and there
they shall see the judgment; but they themselves shall
not be judged, but shall be like as judges with him. After
the elect are separated from the wicked, he shall give a
most horrible and dreadful sentence unto the wicked,
commanding his angels to cast them into everlasting fire,
where they shall have such torments as no tongue can
express.

Therefore our Saviour, desirous to set out the pains of
hell unto us, and to. make us afraid thereof, calls it fire,
yea, a burning and unquenchable fire. For as there is no
pain so grievous to a man as fire is, so the pains of hell
pass all the pains that may be imagined by any man.
There shall be sobbing and sighing, weeping and wailing,
and gnashing of teeth, which are the tokens of unspeaka
ble pains and griefs that shall come upon those that die in
the state of damnation. For you must understand that there
are but two places appointed by Almighty God, for all
mankind, that is, heaven and hell. And in what state
soever a man dieth, in the same he shall rise again, for
there shall be no alteration or change. Those who die
repentant and are sorry for their sins — who cry to God
for mercy, are ashamed of their wickedness, and believe
with all their hearts that God will be merciful unto them
through the passion of our Saviour Christ ; those who die
in such a faith, shall come into everlasting life and felicity,
and shall also rise in the last day in a state of salvation.
For look — as you die, so shall you arise. Whosoever
departeth out of this world without a repentant heart, and
has been a malicious aivd envious man, and a hater of the
word of God, and so continues, and will not repent and be

SffO Latimer. — Sermons

sorry, and call upon God with a good faith, or has no fuilh
at all ; that man shall come to everlasting, damnation ;
and so he shall arise again at the last day. For there is
nothing that can help a soul when departed out of its
damnation, or hinder it of its salvation.

For when a man dies without faith in Christ, all the
masses in the whole world are not able to relieve him ;
and so to conclude, all the travails that we have had in
time past by seeking of remedy by purgatory, and all the
great costs and expenses that may be bestowed upon any
soul lying in the state of damnation, can avail nothing-,
neither can it do any good. For as I said before, the
judgments of God are immutable, that is — as you die, so
shall you rise. If you die in the state of salvation, you
shall rise so again, and receive your body, and remain in
salvation. Again, if you die in damnation, you shall rise
in the same state, and receive your body, and return again
to the same state, and be punished world without end, with
unspeakable pains and torments. For our natural fire, in
comparison to hell-fire, is like a fire painted on a wall ; but
that shall be so extreme, that no man is able to express the
terrible horror and grief thereof. •

O what a pitiful thing is it, that man will not consider
this, and leave the sin and pleasure of this world, and live
godly ; but is so blind and mad, that he will rather have a
momentary, and a very short and small pleasure, than
hearken to the will and pleasure of Almighty God ; who
can take away everlasting pain and woe, and give unto
him everlasting felicity ! That a great many of us are
damned, the fault is not in God, for " God would have all
men be saved." But the fault is in ourselves, and in our
own madness, who had rather have damnation than salva
tion. Therefore, good people, consider these terrible pains
ia your minds, which are prepared for the wicked and
ungodly, avoid all wickedness and sin : set before your
eyes the wonderful joy and felicity, and the innumerable
treasures which God hath laid up for you that fear and
love him, and live after his will and commandments ; for
no tongue can express, no eye hath seen, no heart can
comprehend, nor conceive the great felicity that God hath
prepared for his elect and chosen, as St. Paul witnesses.
Consider, therefore, I say, these most excellent treasures,
end exert yourselves to obtain the fruition of the
same Continue not, neither abide nor wallow too

The Parable, oft/if-. Tare*. 3(il

your sins, like as a swine lietli in the mire. Make no
delay to repent of your sin, and to amend your life, for you
are not so sure to have repentance in the end It is a
common saying, " Late repentance is seldom sincere."
Therefore consider this thing with yourself betimes, and
study to amend your life : for what avails it to have all the
pleasures of the world for a while, and after that to have
everlasting pain and infelicity ?

Therefore let every one examine his own conscience
when he finds himself unready. For all such as through
the goodness of God have received faith, and then wrest
ling with sin, consent not unto it, but are sorry for it when
they fall, and do not abide nor dwell in the same, but rise
up again forthwith, and call for forgiveness thereof,
through the merits of our Saviour Jesus Christ — all such
are called just: that is to say, all that die with a repentant
heart, and are sorry that they have sinned, and are minded
if God give them longer time to live, to amend all faults,
and lead a new life; then are they just; but not through
their own merits or good works. For if God should enter
into judgment with us, none are able to stand before his
face ; neither may any of his saints be found just ; neither
•St. John Baptist, St. Peter, nor St. Paul ; no nor is the
mother of our Saviour Christ herself just, if she should be
judged after the rigour of the law. For all are and must be
justified by the justification of our Saviour Christ, and so
we must be justified, and not by our own well-doings, but
our justice standeth in this, that our unrighteousness is
forgiven us through the righteousness of Christ, for if we
believe in him, then are we made righteous. For he ful-
liiled the law, and afterward granted the same to be ours,
if we believe that his fulfilling is our fulfilling ; for the
apostle Saint Paul saith, " He hath not spared his own
Son, but hath given him up for us ; and how then may it
be, but that we should have all things with him? "

Therefore it must needs follow, that when he gave us
his only Son, he gave us also his righteousness, and his
fulfilling of the law. So that we are justified by God's
tree gift, and not of ourselves, nor by our merits : but
the righteousness of Christ is accounted to be our
righteousness, and through the same we obtain everlasting
life, and not through our own doings ; for, as 1 said before,
if God should enter into judgment with us, we should be
damned.

362 Latimer. — Sermons.

Therefore take heed and be not proud, and be humble
and low, and trust not too much in yourselves ; but put
your only trust in Christ our Saviour. And yet you may
not utterly set aside the doing of good works; but espe
cially look that you have always oil in readiness for your
lamps, or else you may not come to the wedding, but shall
be shut out, and thrust into everlasting darkness. This
oil is faith in Christ, which if you lack, then all things are
unsavoury before the face of God : but a great many
people are much deceived, for they think themselves to
have faith when indeed they have it not. Some peradven-
ture will say, How shall I know whether I have faith or
not? Truly you shall find this in you, if you have no
mind to leave sin ; then sin grieves you not, but you are
content to go forward in the same, and you delight in it,
and hate it not, neither do you feel what sin is : when you
are in such a case, then you have no faith, and therefore
are like to perish everlastingly. Foi that man who is sore
sick, and yet feels not his sickness, he is in great danger,
for he has lost all his senses ; so that man who has gone
so far in sin, that he feels his sin no more, is like to be
damned, for he is without faith.

Again, that man is in good case, who can be content
to fight and strive with sin, and to withstand the devil, and
his temptations, and calls for the help of God, and believes
that God will help' him, and make him strong to fight.
That man shall not be overcome by the devil. Arid who
soever feels this in his heart, and so wrestles with sin, may
be sure that he has faith, and is in the favour of God.

But if you will have a trial of your faith, then do this —
Examine yourself concerning your enemy ; he does you
harm, he slanders you, or takes away your living from
you. How shall you conduct yourself towards such a
man ? If you can find in your heart to pray for him, to
love him with all your heart, and forgive him with a good
will all that he has sinned against you — if you can find
this readiness in your heart, then you are one of those
who have faith, if you would have him to be saved as
well as yourself. And if you can do this you may argue
that your sin is forgiven, and that you are none of those
that shall be cast out, but shall be received and placed
among the number of the godly, and shall enjoy with
them everlasting liie. For St. Paul saith, " Those that
are jujft," that is, those that are justified by faith, and

The Parable of the. Tares. 363

exercise faith in their living1 and conversation, " they
shall shine like unto the sun in the kingdom of God ;"
that is to say, they shall be in exceeding great honour and
glory. For like as the sun exceeds in brightness all other
works of God, and is beautiful in the eyes of every man ;
so shall all the faithful be beautiful and endued with
honour and glory : although in this world they are but
outcasts, and accounted as " The dross and filth of the
world ;" but in the other world, when the angels shall
gather together the wicked, and cast them into the fire,
then shall the elect shine as the sun in the kingdom of
God. For no man can express the honour and glory
that they shall have, who will be content to suffer all
things for God's sake, and reform themselves after his
will ; or are content to be told of their faults, and glad to
amend the same, and humble themselves under the mighty
hand of God.

Also the householder said unto his servants, " Let
them alone until harvest." Here you may learn that the
preachers and ministers of the word of God, have not
authority to compel the people with violence to goodness, .
although they are wicked. But they should admonish them
only with the word of God, not pull the wicked out by
the throat ; for that is not their duty. All things must be
done according as God has appointed. God has ap
pointed the magistrates to punish the wicked ; for so he
saith, "Thou shall take away the evil from amongst the
people, thou shalt have no pity of him." If he be \\
thief, an adulterer, or a whoremonger, away with him.
But when our Saviour saith, " Let them grow ;" he
speaks not of the civil magistrates, for it is their duty to
pull them out ; but he signifies that there will be such
wickedness in spite of the magistrates, and teaches that the
ecclesiastical power is ordained, not to pull out the wicked
with the sword, but only to admonish them with the word
of God, which is called " The sword of the Spirit." So
did John Baptist, saying, " Who hath taught you to flee
from the wrath of God that is at hand ?"

So did Peter in the Acts of the Apostles ; " Whom
\ou have crucified," he said unto the Jews. What fol
lows ? " They were pricked in their hearts ;" contrition and
repentance followed as soon as the word was preached
unto them. Therefore they said, "Brethren, what shall
we do? How shall we be made clean from our sinp.

5G4 Latimer. — Sermons.

that we may be saved? Then he sends them to Christ
So that it appears in this gospel, and by these examples,
that the preacher has no other sword, but the sword of
the word of God : with that sword he may strike them.
He may rebuke their wicked living, and further he ought
not to go. But kings and magistrates have power to
punish with the sword the obstinate and vicious livers, and
to put them to due punishment.

Now to make an end, with this one lesson, which is,
If you dwell in a town where are some wicked men that
will not be reformed, nor in anywise amend their lives,
as there are commonly some in every town ; run not
therefore out of the town, but tarry there still, and exer
cise patience amongst them, exhorting them, whensoever
occasion serves, to amendment. And do not as the
fondness of the monkery* first did, for they at the first
made so great account of the holiness of their good life,
that they could not be content to live and abide in cities
and towns where sinners and wicked doers were, but
thought to amend the matter ; and therefore ran out into
the wilderness, where they fell into great inconveniences.
For some despised the communion of the body and blood
of our Saviour Christ, and so fell into other errors , so
God punished them for their foolishness and uncharitable-
ness. We are born into this world, not for our own
sakes only, but for every Christian's sake. They forget
ting this commandment of love and charity, ran away
from their neighbours, like beasts and wild horses, that
cannot abide the company of men. So there have been
some in our time who follow their example, separating
themselves from the company of other men, and there
fore God gave them a perverted judgment. Therefore
when you dwell in any evil town or parish, follow not
these examples ; but remember that Lot, dwelling in the
midst of Sodom, was nevertheless preserved from the
wrath of God, and such will be preserved in the midst
of the wicked. But for all that, you must not flatter
them in their evil doings and naughty livings, but rebuke
their sins and wickedness, and in nowise consent unto
them. Then it will be well with you here in this world,
and in the world to come you shall have life everlasting :
which grant both to you and me, God the Father, the Son,
and the Holy Ghost. Amen.

* Folly ot the moaks.

P.fia

THE

PARABLE OF THE HOUSEHOLDER.

A SERMON

Preached on the Sunday called Septuagenma, 1553.

MATTHEW xx.

The kingdom of heaven is like unto a man that was an
householder, which went out early in the morning to
hire labourers into his vineyard.

THIS parable is written by the evangelist Matthew in
the twentieth chapter, and is very dark and hard to be
understood ; yea, there is no harder piece of scripture
written by any evangelist. Therefore it may well be called
hard meat ; not lueat lor mowers nor ignorant people,
who are not exercised in the word of God. And yet
there is no other diversity between this scripture and any
other. For though many scriptures have diverse exposi
tions, (as is well to be allowed of, so long as they keep in
the tenour of the catholic faith,*) yet they pertain all to one
end and effect, and they are all alike. Therefore although
this parable is harder to understand than the others at the
first hearing or reading, yet when we well advise and con
sider the same, we shall find it agreeable unto all the
others

Now to the principal cause, and to which our Saviour
had respect in this parable, and that is, he teaches us
hereby that all Christian people are equal in all things ap
pertaining to the kingdom of Christ. So that we have one
Christ, one Redeemer, one baptism, and one gospel, one
Supper of the Lord, and one kingdom of heaven. So that
Ihe poorest man and most miserable that is in the world,
* Universal faith

3f>6 Latimer. — Sermons.

may call God his Father, and Christ his Redeemer, as well
as the greatest king or emperor in the world. And this is
the scope of this parable, wherein Christ teacheth us this
equality. And if this is considered, the whole parable
will be easily and soon understood.*

Here is declared unto us that some laboured the whole
day, which are hired for a penny, that is of our money ten
pence : for like as we have a piece of money which we
call a shilling, and is in value twelve pence, so the Jews
had a piece that they called denarium, and that was in
value ten of our peace. The first company wrought twelve
hours, and the others wrought, some nine hours, some six
hours, some three hours, and some but one hour. Now
when evening was come, and the time of payment drew
on, the householder said to his steward, Go, and give to
every man alike, and begin at those that came last. And
when the others that came early in the morning perceived
that they should have no more than those that had
wrought but one hour, they murmured against the house
holder, saying, " Shall they which have laboured but one
hour, have as much as we that have wrought the whole
day ?" The householder, perceiving their discontented
mind, said to one of them, " Friend, wherefore grudgest
thou ? Is it not lawful for me to do with mine own what
pleaseth me ? Have. I not given thee what I promised
thee ? Content thyself therefore, and go thy way, for it hath
pleased me to give unto this man which hath wrought
but one hour as much as unto thee." This is the sum of
this parable, which Christ concludes with this sentence,
" The first shall be the last, and the last first."

First consider who are these murmurers ? The merit-
mongers, who esteem their own works so much, that they
think heaven scarcely sufficient to recompense their good
deeds ; namely, for putting themselves to pain with saying
of our lady's psalter, and gadding on pilgrimage, and such
like trifles. These are the murmurers ; for they think
themselves holier than all the world, and therefore worthy
to receive a greater reward than all other men. But such
men are much deceived and are in a false opinion, and if
they abide and continue therein, it shall bring them to the
fire of hell. For man's salvation cannot be gotten by any
work : because the scripture saith, " Life everlasting is

* It should he observed that other commentators have taken
other views of the meaning of this panible.

The Parable of the Householder. 3G7

the gift of God." (Rom. vi.) True it is, that God requires
good works of us, and commands us to avoid all wicked
ness. But for all that, we may not do our good works that
we should get heaven withal ; but rather to show ourselves
thankful for what Christ hath done for us, who with his
sufferings hath opened heaven to all believers, that is, to
all those that put their hope and trust, not in their deeds,
but in his death and suffering, and study to live well and
godly ; and yet not to make merits of their own works, as
though they should have everlasting life for them ; as ou~
monks and friars, and all our religious persons were won
to do, and therefore may rightly be called murmurers ; foi
they thought they had so great a store of merits, that they
sold some of them unto other men. And many men spend
a great part of their substance to buy their merits, and to
be a brother of their houses, or to obtain one of their coats
or cowls to be buried in.

But there is a great difference between the judgment of
God, and the judgment of this world. In this world thev
were accounted most holy above all men, and so most
worthy to be first ; but before God they shall be last, when
their hypocrisy and wickedness shall be opened. And
thus much I thought to say of murmurers.

Now I will not apply all the parts of this parable ; for, as
I said before, it is enough for us if we know the chief point
and scope of the parable, which is, that there shall be an
equality in all the things that appertain to Christ : inso
much, that the ruler of this realm hath no better a God,
no better sacraments, and no better a gospel, than the
poorest in the world ; yea, the poorest man hath as good
right to Christ and his benefits, as the greatest man in
this world.

This is comfortable to every one, and especially to such
as are in misery, poverty, or other calamities ; which, if
it were well considered, would not make us so desirous to
come aloft, and to get riches, honour and dignities in this
world, as we now are, nor yet so malicious one against
another as we are. For then we should ever make this
reckoning with ourselves, each man in his vocation ; the
servant would think thus with himself, I am a poor ser
vant, and must live after the pleasure of my master, I may
not have my free will ; but what then? I am sure that I
have as good a God as my master hath ; and I am sure
that my service and business pleases God as much, when

368 Latimer. — Sermons.

I do it with a good faith, as the preachers and curates, in
preaching or saying of service. For we must understand
that God esteems not the diversity of the works, but he
hath respect unto the faith; fora poor man who does his
duty in faith, is as acceptable unto God, and hath as good
right to the death and merits of Christ, as the greatest
man in the world.

So go through all states of men, whosoever applieth to
his business with faith, considering that God willeth him
so to do, surely the same is most beloved of God. If this
were well considered and printed in our hearts, all ambi
tion and desire of promotion, all covetousness, and other
vices, would depart out of our hearts. For it is the
greatest comfort that may be unto poor people, espe
cially such as are nothing regarded in this world — if they
consider that God loves them as well as the richest in the
world — it must needs be a great comfort unto them.

But there are some that say, that this sentence, " The
first shall be last," is the very substance of the parable.
And here you shall understand, that our Saviour Christ
took occasion to put forth this parable, when there came a
young man demanding of him, " What shall I do to come
to everlasting life ?" Our Saviour, after he had taught
him the commandments of God, bade him, " Go, and sell
all that he had, and give to the poor ; and come and fol
low him." He hearing this, went away heavily, for his
heart was cold. And then our Saviour spake very terribly
against rich men, saying, " It is more easy for a camel to
go through the eye of a needle, than for a rich man to
enter into the kingdom of heaven :" — a camel, or as some
think, a great cable of a ship, which is more likely than
the beast that is called a camel. The disciples hearing this,
said, " Who then can be saved ?" He made them answer,
saying, " God is almighty, and that which is impossible
to men, is possible with God;" signifying, that he con
demns not all rich men, but only those who set their heart
upon riches, who care not how they get them, and when
they have them, who abuse them to the satisfying of their
own carnal appetites and fleshly delights and pleasures,
and use them not to the honour of God.

And again, such riches as are justly, rightly, and godly
gotten, those are the good creatures of God, when rightly
used to the glory of God, and comfort of their neighbours ;
not hoarding nor heaping them up, to make treasures ot

The Parable of the Householder 369

them. For riches are not evil of themselves ; but they
we made evil, when our heart is set upon them, and we
put hope in them ; for that is an abominable thing before
the face of God. Now after these words spoken by our
Saviour Christ, Peter came forth, saying, " Lo, we have
forsaken all that we had, what shall be our reward ?" Peter
had forsaken all that he had, which was but little in sub
stance, but yet it was a great matter to him, for he had no
more than that little : like the widow who cast into the
treasury two mites, yet our Saviour praised her gift above
all that gave before her. Here thou learnest, that when
thou hast but little, yet give of the same little ; for it is as
acceptable unto God, as though it were a greater thing.

So Peter, in forsaking his old boat and net, was allowed*
as much before God, as if he had forsaken all the riches in
the world ; therefore he shall have a great reward for his
old boat ; for Christ saith, that he shall be one of them
that shall sit and judge the twelve tribes of Israel ; and to
signify them to be more than others, he giveth them the
name of judges ; meaning, that they shall condemn the
world : like as God speaketh of the queen of Sheba, that
in the last day she shall arise and condemn the Jews who
would not hear Christ, and she came so great a journey
to hear the wisdom of Solomon. Then he answered and
said, " Whosoever leaveth father, or mother, or brethren,
for my sake, shall receive an hundred-fold, and shall in
herit everlasting life." Now what is this, to leave father
and mother? When my father or mother would hinder me
in any goodness, or would persuade me from the honouring
of God and faith in Christ, then I must forsake and rather
lose the favour and good will of my father and mother,
than forsake God and his holy word.

And now Christ saith, " The first shall be last, and the
last shall be first," alluding to St. Peter's saying, which
sounded as though Peter looked for a reward for his deeds .
and that is it, which is the let of al together, f if a man come
to the gospel and hears the same, and afterwards looks for
a reward, such a man shall be " the last." if these say
ings were well considered by us, surely we should not have
such a number of vain gospellers as we now have, who
seek nothing but their own advantage under the name and
colour of the gospel. Moreover, he teaches us to be meek
and lowly, and not to think much of ourselves ; for those tha.
* Approved. t Greatest or entire hinderance.

R3

370 Latimer. — Sermons.

are greatly esteemed in their own eyes, are the least befoie
God: "For he that humbleth himself shall be exalted;"
according to the scripture, which saith, " God resisteth the
proud, and advanceth the humble arid meek." And this is
what he saith, " The first shall be the last,'' teaching us to
be careful and not to stand in our own conceit, but ever to
mistrust ourselves ; as St. Paul teacheth, saying, " Who
soever standeth let him take heed he fall not ; and there
fore we may not put trust in ourselves, but rather in God."

Further, in this saying of our Saviour is comprehended
a great comfort ; for those that are accounted by the world
to be the vilest slaves and most abject, may by this saying
have a hope to be made the first and the principal ; for
although they are ever so low, yet they may rise again, and
become the highest. And so this is to us a comfortable
sentence, which strengthens our faith, and keeps us from
desperation and falling from God. And at the end he
saith, " Many are called, but few are chosen." These
words of our Saviour are very hard to understand, and
therefore it is not good to be too curious in them, as some
vain fellows, who seeking carnal liberty, pervert, toss and
turn the word of God, after their own mind and purpose.
Such, 1 say, when they read these words, make their reckon
ing thus ; saying, " What need I to mortify my body with
abstaining from all sin and wickedness ? I perceive God
hath chosen some, and some are rejected. Now if I be
in the number of the chosen, I cannot be damned ; but if
I be accounted among the condemned number, then I can
not be saved: for God'sjudgments are immutable." Such
foolish and wicked reasons some have ; which bring them
either to desperation, or else to carnal liberty. There
fore, it is as needful to beware of such reasons, or exposi
tions of the scripture, as it is to beware of the devil himself.

But if thou art desirous to know whether thou art chosen
to everlasting life, thou mayest not begin with God : for
God is too high, thou canst not comprehend him ; the
judgments of God are unknown to man; therefore thou
mayest not begin there : but begin with Christ, and learn
to know Christ, and wherefore he came ; namely, that he
came to save sinners, and made himself subject to the
law, and a fulfiller of the same, to deliver us from thtf
wrath and danger thereof, and therefore was crucified for
our sins, and rose again to show and teach us the way to
heaven, and by his resurrection to teach us arise fro"*

The Parable of the Householder. 371

sin: so also his resurrection teaches and admonishes us of
the general resurrection. He sitteth at the rig'ht hand of
God and maketh intercession for us, and gives us the Hoi)
Ghost, that comforts and strengthens our faith, and daily
assures us of our salvation.

Consider, I say, Christ and his coming ; and then begin
to try thyself whether thou art in the book of life or not.
If thou findest thyself in Christ, then thou art sure of ever
lasting life. If thou be without him, then thou art in an
evil case. For it is written, " No man cometh unto the
Father but through me." Therefore if thou knowest
Christ, then thou mayest know further of thy election.
But when we are about this matter, and are troubled
within ourselves, whether we are elect or no ; we must
ever have this maxim, or principal rule before our eves ;
namely, that God beareth a good-will towards us ; God
loveth us ; God beareth a fatherly heart towards us.

But you will say, " How shall I know that ? Or how
shall I believe that ?'' We may know God's will towards
us through Christ : God hath opened himself unto us by
his Son Christ ; for so saith John the Evangelist, " The
Son which is in the bosom of the Father, he hath re
vealed." (John i.)

Therefore we may perceive his good-will and love to
wards us ; he hath sent his Son into this world, who
suffered a most painful death for us. Shall I now think that
God hates me? Or shall I doubt of his love towards me ?
Here you see how you shall avoid the scrupulous and
most dangerous question of the predestination of God.
For if thou wilt inquire his counsels, and enter into his
consistory, thy wit* will deceive thee ; for thou shalt not be
able to search the counsels of God. But if thou begin
with Christ, and consider his coming into the world, and
dost believe that God hath sent him for thy sake, to suffer
for thee, and deliver thee from sin, death, the devil, and
hell ; then when thou art so armed with the knowledge of
Christ, then, I say, this simple question cannot hurt thee ;
for thou art in the book of life, which is Christ himself.

Also we learn by this sentence, " Many are called,"
that the preaching of the gospel is universal ; that it per
tains to all mankind ; that it is written, " Through the
whole earth their sound is heard." Now seeing that the
gospel is universal, it appears that he would have all
* Understanding.

472 Latimer. — Sermons

mankind saved, and that the fault is not in him if we are
damned. For it is written thus, " God would have al!
•*ien to be saved:" his salvation is sufficient to save al:
/nankind, but we are so wicked of ourselves that we refuse
ihe same, for we will not take it when it is offered unto
us ; and therefore he saith, " Few are chosen ;" that is,
few have pleasure and delight in it ; for the most part are
weary of it, they cannot abide it. And there are some
that hear it, but they will not abide any danger for it, they
love their riches and possessions more than the word of
God. And therefore few are elected, there are but a few
that stick heartily unto it, and can find in their hearts to
forego this world for God's sake and his holy word.

There are some now-a-days that will not be reprehended
by the gospel ; they think themselves better than it. Some
again are so stubborn, that they will rather forswear them
selves, than confess their sins and wickedness. Such men
are the cause of their own damnation ; for God would
have them saved, but they refuse it ; like as did Judas
the traitor, whom Christ would have had to be saved, bat
he refused his salvation ; he refused to follow the doctrine
of his master Christ. And so, whosoever heareth the word
of God, and follows it, the same is elect by him. And
again, whosoever refuses to hear the word of God, and to
follow the same, is damned. So that our election is sure
if we follow the word of God.

Here is now taught you how to try out your election,
namely, in Christ, for Christ is the accounting book and
register of God ; even in the same book, that is, Christ,
are written all the names of the elect. Therefore we
cannot find our election in ourselves, neither yet in the
high counsel of God ; for " Secret things belong to the
most High." (Deut. xxix.) Where then shall I find my
election? In the counting book of God, which is Christ;
for thus it is written, " God hath so entirely loved the
world, that he gave his only begotten Son, to that end,
that all that believe in him should not perish, but have life
everlasting." Whereby appears most plainly that Christ
is the book of life, and that all that believe in him are in
the same book, and so are chosen to everlasting life ; for
only those are ordained which believe.

Therefore when thou hast faith in Christ, then thou art
in the book of life, and so art thou sure of thine election.
And again, if thou art wnh t Christ, and have no faith

The Parable of the Householder. 373

in him, neither art sorry for thy wickedness, nor have a
mind and purpose to leave and forsake sin, but rather
exercise and use the same, then thou art not in the book
of life as long1 as thou art in such a case ; and therefore
shalt thou go into everlasting fire, namely, if thou die in
thy wickedness and sin, without reponlance.

But there are none so wicked but he may have a
remedy. What is that? Enter into thine own heart, and
search the secrets of the same. Consider thine own life,
and how thou hast spent thy days. And if thou find in
thyself all manner of uncleanness and abominable sins,
and so seest thy damnation before thine eyes, what shalt
thou then do? Confess the same unto the Lord thy God.
Be sorry that thou hast offended so loving a Father, and
ask mercy of him in the name of Christ, and believe
steadfastly that he will be merciful unto thee in respect of
his only Son, who suffered death for thee ; and then have
a good purpose to leave all sin and wickedness, and to
withstand and resist the affections of thine own flesh,
which ever fight against the Spirit ; and to live uprightly
and godly, after the will and commandment of thy heavenly
Father. If thou go thus to work, surely thou shalt be
heard. Thy sins shall be forgiven thee ; God will show
himself true in his promise, for to that end he sent his
only Son into this world, that he might save sinners.
Consider therefore, I say, wherefore Christ came into this
world ; consider also the great hatred and wrath that God
beareth against sin ; and again consider his great love,
showed unto thee, in that he sent his only Son to suffer
most cruel death, rather than that thou shouldest be
damned everlastingly.

Consider therefore this great love of God the Father,
amend thy life, fly all occasions of sin and wickedness,
and be loth to displease him. And in doing this thou
mayest be assured that though thou hadst done all the sins
of the world, they shall neither hurt nor condemn thee ,
for the mercy of God is greater than all the sins of the
world. But we sometimes are in such a case that we
think we have no faith at all, or if we have any, it is very
feeble and weak. And therefore these are two things ; to
have faith and to have the feeling of faith. For some
men would fain have the feeling of faith, but they cannot
attain unto it : and yet they may not despair, but go

:<74 Latimer. — Sermons.

forward in calling upon God, and it will come at length :
God will open their hearts, and let them feel his goodness.
And thus may you see who are in the book of life, and
who are not. For all those that are obstinate sinners, are
without Christ, and so not elect to everlasting life, if they
remain in their wickedness. There are none of us all but
we may be saved by Christ, and therefore let us stick hard
unto it, and be content to forego all the pleasures and
riches of this world for his sake, who for our sake forsook
nil the heavenly pleasures, and came down into this
miserable and wretched world, and here suffered all man
ner of afflictions for our sake. And therefore it is right
that we should do somewhat for his sake, to show our
selves thankful unto him ; and so we may assuredly be
found among the first, and not among the last ; that is to
say, among the elect and chosen of God, that are writter
in the counting book of God, who are those that believe
in Christ Jesus; to whom, with God the Father, and the
Holy Ghost, be all hom>mr and glory, world without end.
Amen.

Extracts from Sermons. 37 f)

Extract from the Sermon on Repentance, preached on the
first Sunday in Advent, 1550

How can we be so foolish as to set so much by this
world, knowing that it shall endure but a little while ? . .
Therefore let us remember that the time is very short,
let us study to amend our lives, let us not be so careful for
this world, for the end of it, no doubt, is at hand ; and
though the general day* come not yet, our end will not
be far off, death will come one day and strip us of our
coat, he will take his pleasure of us. It is a marvellous
thing to see, there are some who have lived in this world
forty or fifty years, and yet they lack time ; when death
comes they are not ready. But I require you, for God's
sake — rise up from your sleep of sin and wickedness ;
make yourselves ready, set all things in order, so that you
may be ready whensoever death shall come and fetch you ;
for die we must, there is no remedy; we must one day
leave this world ; for we are not created of God that we
should abide here always.

Therefore let us repent in time of our wicked life ; for
God willeth not the death of a sinner, but rather that he
shall turn from his wickedness and live. "As truly as I
live, saith God, I will not the death of a sinner, but rather
that he shall turn from his wickedness and live." (Ezek.
xviii:) These are most comfortable words ; for now we
may be sure, that when we will leave our sins and wicked
ness, and turn unto him with all our hearts earnestly, then
he will turn himself unto us, and will show himself a loving
father. And to the intent that we should believe this, he
svveareth an oath — we ought to believe God without an
oath, yet he sweareth to make us more sure. What will
he have us to do ? Truly, to rise up from this sleep of
sin, to leave wickedness, to forsake all hatred and malice,
that we have had towards our neighbours, to turn from
envying, from stealing, and make restitution ; from sloth-
fulness, to diligence and painfulness ; from gluttony and
drunkenness, to soberness and abstinence ; from chamber
ing and filthy living, to an honest and pure life. And so
finally from all kinds of vices, to virtue and godliness.
And whatsoever hath been in times past, to be sorry for it,
cry to God for mercy, believe in Christ, and rise up from
* Of judgment.

876 Latimer. — Extracts from Sermons

sleep — do no more wickedly, but live as God would have
thee to live.

Extract from the Sermon preached before the Convocation
of the Clergy, June 9, 1 536.

CHRIST is man, seeing that he is God and man. He is
rich not only in mercy, but in all kinds of riches ; for it is
he that giveth to us all things abundantly. It is he of whose
hand we received both our lives, and other things neces
sary for the conservation of the same. What man hath
any thing, I pray you, but he hath received it of his plen-
tifulness ? To be short, it is he that " openeth his hand,
and filleth all beasts with his blessing," ana not only giveth
unto us in most ample wise his benediction. Neither can
his treasure be spent, how much soever he layeth out : how
much soever we take of him, his treasure remaineth still,
ever taken, never spent.

Extract from the Sermon preached on Twelfth- day, 1553.

CHRIST was circumcised, and kept the law to deliver us
from the condemnation of it ; for if he had not kept the law,
the law had such power, that it would ha\e condemned us
all ; for so it is written, " Cursed be he that abideth not
by all that which is written in the law." So that the least
cogitation which we have against the law of God. brings
this- curse upon our heads ; so that there never was a man,
nor shall be one, that could remedy himself by this law,
for it is spiritual, it may not be fulfilled but by the Spirit.
It requires us to be clean from all spot of sin, from all ill
thoughts, words, and deeds; but we are carnal, and as
St. Paul saith, " sold under sin and wickedness." There
fore he concludeth thus : " And by the works of the law
no man can be justified." For you must consider the
works of the law how they ought to be done, and again,
how we do them. As Christ did them, they merit, for
he did them perfectly, as they ought to be done ; but as
we do them, they condemn> and yet the lack is not in the
law, but in us.

The law of itself is holy and good, but we are not able
*<•» keep it, and therefore we must seek our righteousness.

On Twelfth-Day 377

not in the law, but in Christ, who hath fulfilled the same,
and given us freely his fulfilling.

And this is the chief cause wherefore Christ would fulfil
the law. But all the papists think themselves to be saved
by the law, and I myself have been of that dangerous,
perilous, and damnable opinion, till I was thirty years of
age : so long I walked in darkness, and in the shadow of
death. And no doubt he that departeth out of this world
in that opinion, shall never come to heaven. For when
we consider the works of the law, which the law requires,
and again, how we do them, we shall find that we may not
be justified by our doings ; for the flesh reigneth in us, it
beareth rule and hindereth the Spirit, and so we never
fulfil the law. Certain it is that those who believe in
Christ have the Holy Ghost who ruleth and governeth
them ; yet for all that there are a great many lacks* in
them, so that if they would go about to be saved by their
works, they would come too short, for their works are not
able to answer the requests of the law. And so Christ
should be but a Judge, who should give to every one
according to his merits, and should not deserve for us. If
we had no other help but that, then we should all go to
the devil ; but the everlasting God be praised, we have a
remedy and a sure helper. Christ the Son of the living
God, hath fulfilled the law for us, to deliver us from sin.
Such is the office of Christ, to deliver us from the law,
and the wrath of it. The law requires a perfect righteous
ness and holiness ; now all those who believe in Christ
are holy and righteous, for he hath fulfilled the law for us
which believe in him: we are reputed just through faith
in Christ. What does the law require of us ? Truly,
righteousness and holiness. This we have, we are righteous,
but how ? not by our works, for our works are not able to
make us just,f and deliver us from our sins, but we are
just by this, that our sins are pardoned unto us, through
the faith which we have in Christ our Saviour ; for he,
through his fulfilling of the law, took away the curse of
the law from our heads. " He took away the power of the
sin." Sin is made no sin.

I desire you in the reverence of God to bear away this

one sentence which I will now speak unto you, for it shall

be a good stay for you against the temptations of the

devil. The sentence is this, " That which the law could

* Deficiencies, things wauling. * Righteous.

378 Latimer. — Extracts from Sermons.

not do," (for it was hindered by the flesh.) But what can
the law do when it hath no hinderance ? It can justify —
that is to say, " by the infirmity of our flesh" man was
not able to do it, the lack was in us ; for we are wicked,
and the law is holy and good. Now that which we lacked,
that same has God fulfilled and supplied ; for he hath
sent his Son to supply that which man's works could not
do, and with his fulfilling of the law, and painful death,
he merited that as many as believe in him, though they
had done all the sins of the world, yet should they not be
damned, but they are righteous before the face of God,
believing in Christ ; so that remission of sins and ever
lasting life may be sought no where else but only in
Christ. " He that spared not his only Son, but gave him
for us, why should he not with him give us all things
also?" (Rom. viii.)

By this text it appears, that he who hath Christ, hath
all things ; he hath Christ's fulfilling of the law, he hath
remission of his sins, and so consequently everlasting life.
Is not this a comfort ? What greater consolation, com
fort, and heart's-ease can there be in heaven and earth,
than this, namely, to be sure of the remission of thy sins,
and that Christ bound himself unto the law, that he might
fulfil it to the uttermost? This, I say, is the greatest
comfort, specially when the devil goeth about to cast our
sins in our teeth\ and no doubt he forgets them not, but
hath them, as they say, at his fingers'-end ; as thus, when
he will so go to work with us, saying, "Sirrah, thou art
damned, thou art a sinful wicked fellow, thou hast not
kept God's commandments ; God must needs judge thee
according unto his law."

Now then, when I have the grace to have in remem
brance the circumcision of Christ, when I remember that
Christ hath fulfilled the law for me — that he was circum
cised — that he will stand between me and my damnation,
when I look not upon my works to be saved by them, but
only by Christ ; when I stick unto him, when I believe
that my soul is washed and made clean through his blood,
then I have all his goodness, for God hath given him
unto me ; and when I believe in him, I apply all his
benefits unto me.

I pray God the Almighty to give every one of us such
a heart that we may believe in him ; for he is "the end of
the law, the fulfilling of the same, to the salvation of all

On Twelft/i-Day. 379

that believe on him." What can be more comfortable ?
Therefore let us believe in him and be thankful.

Now I must needs speak a word or two of good works,
lest peradventure some of you be offended with me. I
told you before wherein standeth our righteousness, namely
in this, that our unrighteousness is forgiven us ; for we
must needs confess, that the best works which we do, have
need of remission of sins, and so are not meritorious, for
they are not perfect as they ought to be ; and therefore
we live by borrowing — we have no proper righteousness
of our own ; but we borrow, that is to say, we take the
righteousness of Christ, which he offered freely to as many
as believe in him. And this treasure of his righteousness
is not wasted or spent ; he hath enough for all the world,
yea, if there were a thousand worlds. Therefore when we
have been wicked, let us be sorry for our wickedness, and
come to Christ, and call for forgiveness, and then take a
good earnest purpose to leave sin.

There is a common saying amongst us here in England,
" Every thing is as it is taken ;" which indeed is not so ;
for every thing is as it is, howsoever it be taken : but in
some manner of things it is true, as in this matter. We
of ourselves are unjust, our works are imperfect, and so
are disagreeable unto God's laws ; yet for Christ's sake
we are taken for just, and our works are allowable before
God ; not that they are so indeed for themselves, but they
are taken well for his sake. God hath a pleasure in our
works, though they are not so perfectly done as they ought
to be, yet they please him, and he delighteth in them, and
he will reward them in everlasting life. We have them
not by our merits, but by Christ. And yet this sentence
is true, " He will reward every one according to his de
serving;" he will reward our good works in everlasting life,
but not with everlasting life, for our works are not so much
worth, nor ought to be esteemed so as to get us heaven ;
for it is written, " The kingdom of heaven is the gift of
God." So likewise St. Paul saith, " Ye are saved freely
without works." (Ephes. ii. 8.) Therefore when ye ask,
Are ye saved ? say, Yes. How ? Why, gratis — freely ;
and here is all our comfort to stay our consciences. You
will say now, Here is all Faith, Faith, but we hear
nothing of good works ; as some carnal people make such
carnal reasons to please themselves ; but I tell you we are
oound to walk in good works; foi to that end we are come

3SO Latime.r. — Extracts from Sermons.

to Christ, to leave sin, to live uprightly, and so to be saved
by him ; but you must be sure to what end you must
work, you must know how to esteem your good works.
As if I fast and give alms, and think to be saved by it, I
thrust Christ out of his seat : what am I the better when
I do so ? But I will tell you how you shall do them.
First, consider with yourselves how God hath delivered
you out of the hands of the devil. Now to show your
selves thankful, and in consideration that he commands
you to do good works, you must do them, and thereby we
wrestle with sin. When the devil tempts me, or in any
way moves me to wickedness, then I must withstand, and
reprove it ; and when he hath gotten at any time the vie
tory, we must rise again, and be more wary afterwards.
And when thou feelest thyself feeble and weak, then call
upon God, for he hath promised that he will help : there
was never a man yet, nor ever shall be, but he either hath
or shall find ease and comfort at God's hand, if he call
upon him with a faithful heart. For as St. Paul saith,
" God is true, he will not suffer us to be tempted above
our strength." (1 Cor. x.) If therefore we would once
enter into a practice to overcome the devil, it were an easy
thing for us tc do it ; if every one in his calling would
direct his ways to Godward, and to do good works ; as
the parents in their calling to live quietly and godly toge
ther, and to bring up their youth in godliness ; so likewise
masters should show good examples, to keep their servants
from idleness and wickedness. These are good works,
when every one doth his calling, as God hath appointed
him to do ; but they must be done to show ourselves
thankful, and therefore they are called in scripture sacrifices
of thanksgiving, not to win heaven withal. For if we
should do so, we should deny Christ our Saviour, despise
and tread him under our feet. For to what purpose
suffered he, if I shall with my good works merit hea
ven ? as the papists, who deny him indeed, for they
think to get heaven with their pilgrimages, and with run
ning hither and thither. I pray you note this, we must
first be made good, before we can do good ; we must
first be made just, before our works please God ; for when
we are justified by faith in Christ, and are made good by
him, then cometh our duty, that is, to do good works, to
make a declaration of our thankfulness.

GODLY LETTERS

OF

DOCTOR HUGH LATIMER,

«».S.HOP AND MARTYR.

GODLY LETTERS

OF

DOCTOR HUGH LATIMER.

I.

The Letter of M. Latimer, written to King Henry, for the re
storing again the free liberty of reading the Holy Scriptures

To the most mighty prince, king of England, Henry the
Eighth, grace, mercy, and peace from God the Father,
by our Lord Jesus Christ.

THK holy doctor St. Augustine, in an epistle which he
wrote to Casulanus, saith, that he who for tear of any
power hides the truth, provokes the wrath of God to come
upon him, for he fears men more than God. And the
holy man St. John Chrysostom saith, that he is not only a
traitor to the truth who openly for truth teaches a lie,
but he also who does not freely pronounce and show the
truth that he knows. These sentences (most redoubted
king) when I read now of late, and marked them earnestly
in the inward parts of my heart, they made me sore
afraid, troubled, and vexed me grievously in my con
science, and at the last drove me to this strait, that
either I must show forth such things as I hav« read and
learned in scripture, or else be of those who provoke the
wrath of God upon them, and are traitors unto the truth ;
the which rather than it should happen, I had rather suffer
extreme punishment.

For what else is being a traitor unto the truth, than to
be a traitor and a Judas unto Christ, who is the very
truth and cause of all truth, who saith, that whosoever
denies him here before men, he will deny him before his
Father in heaven. Which denying ought more to be
feared and dreaded, than the loss of all temporal goods,
honour, promotion, fame, prison, slander, hurts, banish
ment, and all manner of torments and cruelties, yea, and
death itself, be it ever so shameful and painful. But,

384 Latimer. — Letters.

alas ! how little do men regard those sharp sayings ot
these two holy men ! and how little do they fear the terri
ble judgment of Almighty God, and especially they who
boast themselves to be guides and captains to others, and
challenge unto themselves the knowledge of holy scrip
ture, yet will neither show the truth themselves (as they
are bound) nor suffer them that would. So that unto
them may be said what our Saviour Christ said to the
Pharisees, Matt, xxiii. " Woe be unto you, Scribes and
Pharisees, which shut up the kingdom of heaven before
men, and neither will you enter in yourselves, neither
suffer them that would, to enter in." And they will as
much as in them lies, debar not only the word of God,
which David calls "a light to direct and show every man
how to order his affections and lusts" according to the
commandments of God ; but also by their subtle wiliness
they instruct, move, and provoke, in a manner, all kings
in Christendom to aid, succour, and help them in this their
mischief. And especially in this your realm, they have
sore blinded your liege people and subjects with their laws,
customs, ceremonies, and Banbury glosses,* and punished
them with cursings, excommunications, and other corrup
tions, (corrections, I would say,) and now at the last,
when they see that they cannot prevail against the open
truth, (which the more it is persecuted, the more it in
creases through their tyranny,) they have made it treason to
your noble grace for any to have the scripture in English.
Here I beseech your grace to pardon me awhile, and
patiently to hear me a word or two : yea, and though it be
so that as concerning your high majesty and regal power,
whereunto Almighty God hath called your grace, there is
great difference between you and rne, as between God
and man. For you are to me and to all your subjects, in
God's stead, to defend, aid, and succour us in our right,
and so 1 should tremble and quake to speak to your grace.
But again, as concerning that you are a mortal man, in
danger of sin, having in you the corrupt nature of A dam,
in which all we are both conceived and born, so you have no
less need o1 the merits of Christ's passion for your salva
tion, than I and other of your subjects have, who all are
members of the mystical body of Christ. And though
you are a hitrher member, yet you must not disdain the
lesser. For as St. Paul saith, "Those members that be
taken most vilest and had in least reputation, are as neces-
* Deceitful explanations.

To King Henry Fill. 385

sary as the other for the preservation and keeping of the
body." This, most gracious king, when 1 considered,
and also your favourable and gentle nature, I was bold to
write this rude, homely, and simple letter unto your grace,
trusting that you will accept my true and faithful mind
even as it is.

First and before alj things, I wiH exhort your grace »o
mark the life and process* of our Saviour Christ and his
apostles in preaching and setting forth of the gospel, and
to note also the words of our master Christ, which he
spoke to his disciples when he sent them forth to preach
his gospel, and added to these ever have in your mind the
golden rule of our master Christ, " The tree is known by
the fruit." For by the diligent marking of these, your
grace shall clearly know and perceive who are the true
followers of Christ and teachers of his gospel, and who
are not. And concerning the first, all scripture shows
plainly that our Saviour Jesus Christ's life was very poor.

Begin at his birth, and I beseech you, who ever heard
of a poorer or so poor as he was ? It were too long to
write how poor Joseph and the blessed virgin Mary took
their journey from Nazareth toward Bethlehem, in the cold
and frosty winter, having nobody to wait upon them, but
he both master and man, and she both mistress and maid.
How vilely, thinks your grace, were they treated in the
inns and lodgings by the way ! and in how vile and abject a
place was this poor maid, the mother of our Saviour Jesus
Christ, brought to bed, without company, light, or any
other thing necessary for a woman in that plight ! Was
not here a poor beginning, as concerning the world ? Yes,
truly. And, according to this beginning, was the process
and end of his life in this world, and yet he might by his
godly power have had all the goods and treasures of this
world at his pleasure, when and where he would.

But this he did to show us that his followers and vicars
should not regard nor set by the riches and treasures of
this world, but after the saying of David we ought to take
them, who saith thus : " If riches, promotions, and
dignity happen to a man, let him not set his affiance,
pleasure, trust, and heart upon them." So that it is not
against the poverty in spirit, which Christ praises in the
gospel of St. Matthew, chapter v., to be rich, to be in dig
nity and in honour, if their hearts are not fixed and stf
* Proceedings.

LATIMER. s

386 Latimer. — Letters.

upon them so much, that they neither care for God not
good men. But they are enemies to this poverty in spirit,
have they ever so little, that have greedy and desirous
minds to the goods of this world, only because they would
live after their own pleasure and lusts. And they also are
secret enemies (and so much the worse) which have pro
fessed, as they say, wilful poverty, and will not be called
worldly men. And they have lords' lands and kings'
riches ; yea, rather than they would lose one jot of that
which they have, they will cause debates between king
and king, realm and realm, yea, between the king- and
his subjects, and cause rebellion against the temporal
power, to which our Saviour Christ himself obeyed and
paid tribute, as the gospel declares : unto whom the holy
apostle St. Paul teaches every Christian man to obey.
Yea, and beside all this, they will curse and ban as much
as in them lies, even into the deep pit of hell, all that
gainsay their appetite, or do anything whereby they
think their goods, promotions, or dignities should decay.

Your grace may see what means and craft the spiritualty
(as they will be called) imagine, to break and withstand
the acts which were made in your grace's last parliament
against their superfluities. Wherefore your grace may
know those that do thus are not true followers of Christ.
And although I said the spiritualty are corrupt with this
unthrifty ambition, yet I mean not that all are faulty
therein, for there are some good among them. Neither
would I that your grace should take away the goods due to
the church, but take away all evil persons from the goods,
and set better in their stead.

I name or point out no person nor persons, but remit your
grace to the rule of our Saviour Christ, as in Matthew
chapter vii. : " By their fruits ye shall know them." As
touching the words that our Saviour Christ spake to his
disciples when he sent them to preach his gospel, they are
read in Matthew, chapter x., where he shows, " that
here they shall be hated and despised of all worldly men,
and brought before kings and rulers, and that all evij
should be said of them, ibr their preaching's sake," but
he exhorts them to take patiently such persecution by his
own example, saying, " It becometh not the servant to be
above the master. And seeing they called me Beelzebub,
what marvel is it, if they call you devilish persons and
heretics ?" Read the fourteenth chapter of St. Matthew's

To King Henry Fill. 387

gospel, and there your grace shall see that he promised to
the true preachers no worldly promotions or dignity, but
persecution and all kinds of punishment, and that they
should be betrayed even by their own brethren and chil
dren. In John also he saith, " In the world ye shall have
oppression, and the world shall hate you ; but in me you
shall have peace." And in the tenth chapter of St. Mat
thew's gospel, saith our Saviour Christ also, " Lo, I send
you forth as sheep among wolves." So that the true
preachers go like harmless sheep, and are persecuted, and
yet they revenge not their wrong, but remit all to God : so
far are they from persecuting any other but with the
word of God only, which is their weapon. And so this is
the most evident token that our Saviour Jesus Christ
would that his gospel and the preachers of it should be
known by, that it should be despised among those worldly
wise men, and that they should repute it but foolishness
and deceivable doctrine, and the true preachers should
be persecuted and hated, and driven from town to town,
yea, and at the last lose both goods and life.

And yet they that did this persecution, think that
they do well, and a great pleasure to God. And the
apostles remembering this lesson of our Saviour Christ,
were content to suffer such persecutions, as you may read
in the Acts of the Apostles and the Epistles. But we
never read that they ever persecuted any man. The holy
apostle St. Paul saith, " That every man that will live
godly in Christ Jesus, shall suffer persecution." And
also, he saith further in the epistle written to the Philip-
pians in the first chapter : " That it is not only given to
you to believe in the Lord, but also to suffer persecution
for his sake."

Wherefore take this for a sure conclusion, that where
the word of God is truly preached, there is persecution,
as well of the hearers as of the teachers : and where is
quietness 'and rest in worldly pleasure, there is not the
truth. For the world loveth all that are of the world, and
hateth all things that are contrary to it. And to be short,
St. Paul calleth the gospel the word of the cross, the
word of punishment. And the holy scripture promises
nothing to the favourers and followers of it in this world,
but trouble, vexation, and persecution, which these worldly
men cannot suffer or endure.

Therefore may it please your good grace, to return to
"B 2

388 Latimer. — Letters.

the golden rule of our master and Saviour Jesus Christ,
which is this : " By their fruits ye shall know them." For
where you see persecution, there is the gospel and there is
the truth : and they that persecute are void and wholly
without truth ; not caring for the clear light, which (as
our Saviour Jesus Christ saith in the third chapter of St.
John's Gospel) " is come into the world, and which shall
utter and show forth every man's works." And they whose
works are naught, dare not come to this light, but go
about to stop it and hinder it, hindering as much as they
may, the holy scripture from being read in our mother
tongue, saying, that it would cause heresy and insurrec
tion, and so they persuade, at the least they would fain
persuade, your grace to keep it back. But here mark their
shameless boldness, who are not ashamed, contrary to
Christ's doctrine, to gather figs of thorns, and grapes of
bushes, and to call light darkness, and darkness lio-ht,
sweet sour, and sour sweet, good evil, and evil good, and to
say, that what teaches all obedience, should cause dissen-
tion and strife, but such is their belly wisdom.* There
with they judge and measure every thing, to hold and
keep still this wicked mammon, the goods of this world,
which is their God, and has so blinded the eyes of their
hearts, that they cannot see the clear light of the sacred
scripture, though they babble ever so much of it.

But as concerning this matter, other men have showed
your grace their minds, how necessary it is to have the
scripture in English. Which also your grace has pro
mised by your last proclamation : the which promise I
pray God that your gracious Highness may shortly per
form, even to-day — before to-morrow. Let not the wick
edness of these worldly men detain you from your godly
purpose and promise. Remember the subtle worldly wise
counsellors of Hanun, the son of Nahash king of the Am
monites, who, when David had sent his servants to comfort
the young king for the death of his father, by crafty imagi
nations counselled Hanun, not to receive them gently,
but to treat them most shamefully and cruelly, saying : —
" That they came not to comfort him, but to espy and
search his land, so that afterward they bringing David
word how every thing stood, David might come and con
quer it." And they caused the young king to shear their
heads, and to cut off their coats by the points, f and send
* Carnal wisdom t The middle.

To King Henry VIII. 389

them away like fools: whom he ought rather to have
made much of, and to have treated them gently, and
have given them great thanks and rewards. O wretched
counsellors ! But see what followed of this carnal and
worldly wisdom. Truly, nothing but destruction of the
whole realm, and also of all who took their parts.

Therefore, good king, seeing that the right David, that
is to say, our Saviour Christ has sent his servants, that is
to say, his true preachers, and his own word also, to com
fort our weak and sick souls, let not these worldly men
make your grace believe that they will cause insurrections
and heresies, and such mischiefs as they imagine of their
own mad brains, lest he be avenged upon you and your
realm, as David was upon the Ammonites, and as he has
ever been avenged upon those who obstinately withstand
and gainsay his word. But peradventure they will lay
this against me, and say that experience shows that sucl
men as call themselves followers of the gospel, regard not
your grace's commandment, nor respect your proclama
tion ; and that this was well proved by those persons who
of late were punished in London for keeping such books
as your grace had prohibited by proclamation : and so
like as they regarded not this, so they will not regard or
esteem your grace's other laws, statutes and ordinances.
But this is but a crafty persuasion. For your grace knows
that there is no man living, especially one who loves
worldly promotion, that is so foolish as to set forth, pro
mote, or enhance his enemy, whereby he should be
hindered from his worldly pleasures and fleshly desires :
but rather he will seek all the ways possible that he can,
utterly to confound, destroy, and put him out of the way.
And so as concerning your last proclamation, prohibiting
such books, the very true cause of it, and chief counsellors
(as men say, and of likelihood it should be) were those
whose evil living and cloked hypocrisy these books ut
tered and disclosed. And howbeit that there were three
or four who would have had the scriptures to go forth ir.
English, yet it happened there, as it is evermore seen, that
the most part overcomes the better ; and so it might be
that these men did not take this proclamation as yours,
but as theirs set forth in your name, as they have done
many times more, which has put this your realm in great
hinderance and trouble, and brought it into great penury,
and would have done more if God had not mercifully

390 Latimer. — Letters,

provided to bring your grace to the knowledge of the false
hood and privy treason, which their head and captain* was
about : and be sure not without adherents, if the matter
be duly searched. For what marvel is it, that they being
so nigh your counsel, and so familiar with your lords,
should provoke both your grace and them to prohibit these
books, which before by their own authority have forbidden
the New Testament under pain of everlasting damnation :
for such is their manner, to send a thousand men to hell,
ere they send one to God, and yet the New Testament (and
so I think by the others) was meekly offered to every man
that would and could, to amend it, if there were any fault.

Moreover, I will ask them the causes of all insurrec
tions which have been in this realm heretofore. And
whence is it that there are so many extortioners, bribers,
murderers, and thieves, who daily do not only break
your grace's laws, ordinances and statutes, but also the
laws and commandments of Almighty God ? I think
they will not say these books, but rather their pardons
cause many a man to sin by trusting them. For as for
those malefactors whom I just mentioned, you shall not
find one among a hundred, but that he will cry out both
against these books, and also those that have them, yea,
and will be glad to spend the goods which he, has wrongfully
gotten, upon fagots to burn both the books and those that
have them.

And as touching the men who were lately punished for
these books, there is no man, I hear say, that can lay any
word or deed against them that should sound to the break
ing of any of your grace's laws, this only excepted, if it be
yours, and not rather theirs. And be it so that there are
some who have these books, that are evil, unruly, and self-
willed persons, not regarding God's laws nor man's, yet
these books are not the cause thereof, no more than the
bodily presence of Christ and his words were the cause that
Judas fell, but their own froward mind and carnal wisdom,
which should be amended by the virtuous example of
living of their curates, and by the true exposition of the
scripture. If the lay people had curates that would thus
do their office, these books or the devil himself could not
hurt them, or make them to go out of frame ; so that the

* He meaneth the pope, who went about to drive king Henry out
of his kingdom, and that not without some adherents near about the
king. — Fox.

To King Henry nil. 391

iack of good curates is the cause of destruction and all
mischief. Neither do I write these things because I will
either excuse these men who were lately punished, or affirm
all to be true that is written in these books, which I have
not all read ; but to show that such inconvenience cannot
follow from them, and especially from the scripture as they
would make men believe should follow.

And though your grace may by other books, and namely
by. the scripture itself, know and perceive the hypocritical
wolves clad in sheep's clothing, yet I think myself bound
in conscience to utter unto your grace such things as God
hath put in my mind to write. And this I do (God so judge
me) not for hate of any person or persons living, nor that
I think the word of God would go forth without persecu
tion, even if your grace had commanded that every man
within your realm should have it in his mother tongue.
For the gospel must needs have persecution until the time
that it is preached throughout all the world, which is the
last sign that Christ showed to his disciples should come
before the day of judgment : so that if your grace had
once commanded that the scripture should be put forth,
the devil would set forth some wile or other to persecute
the truth. But my purpose is, for the love that I have to
God principally, and the glory of his name, which is only
known by his word, and for the true allegiance that I owe
unto your grace, and not to hide in the ground of my
heart the talent given me by God, but to chaffer * it forth
to others, that it may increase to the pleasure of God — to
exhort your grace to avoid and beware of these mischiev
ous flatterers and their abominable ways and counsels.

And take heed whose counsels your grace doth take in
this matter : for there are some who, for fear of losing their
worldly worship and honour, will not leave their opinion,
which rashly, and to please men by whom they had great
promotion, they took upon them to defend by writing, so
that now they think that all their felicity which they put in
this life should be marred, and their wisdom not so
greatly regarded, if that which they have so slanderously
oppressed should now be put forth and allowed. But
alas ! let these men remember St. Paul, how fervent he
was against the truth (out of great zeal) before he
was called : he thought it no shame to suffer punishment
and great persecutions for that which he before despised
•Utter

392 Laiimer. — Letter*

and called heresy. And I am sure that their living is not
more perfect than St. Paul's was, concerning the outward
works of the law before he was converted.

Also 'the king and prophet David was not ashamed to
forsake his good intent in building of the temple, after the
prophet Nathan had showed him that it was not the plea
sure of God that he should build any house for him : and
notwithstanding Nathan had before allowed and praised
the purpose of David, yet he was not ashamed to revoke
his words again when he knew that they were not accord
ing to God's will and pleasure.

Wherefore they are sore drowned in worldly wisdom
who think it against their worship * to acknowledge their
ignorance. I pray to God that your grace may espy and
take heed of their worldly wisdom, which is foolishness
before God ; that you may do that which God commands,
and not that which seems good in your own sight without
the word of God ; that your grace may be found acceptable
in his sight, and one of the members of his church : and
according to the office that he hath called your grace unto,
you may be found a faithful minister of his gifts, and not
a defender of his faith ;t for he will not have it defended by
man or man's power, but by his word only, by which he
hath evermore defended it, and that by a way far above
man's power or reason, as all the stories of the bible
make mention.

Wherefore, gracious king, remember yourself, have pity
upon your soul, and think that the day is even at hand
when you shall give account of your office and of the
blood that hath been shed with your sword. In
which day that your grace may stand steadfastly and be
not ashamed, but be clear and ready in your reckoning,
and have (as they say) your quietus est,} sealed with the
blood of our Saviour Christ, which only serveth at that
day, is my daily prayer to Him that suffered death for our
sins, who also prayeth to his Father for grace for us con
tinually. To whom be all honour and praise for ever,
Amen. The Spirit of God preserve your grace. Anno
Domini 1530, 1 die Decembris.§

* Honour.
iThe pope's title given to king Henry a short time before. — Fox.

i Acquittal.

§ In this letter of Master Latimer to the king we have manj
things to consider: First, his good conscience to God, his good will
to the king, the duty of a right pastor unto truth, his tender care to

To M. Morice. 393

II.

Extracts from a Letter ofM. Latimer to M. Morice, concern
ing the Articles written, which were falsely and untruly
laid against him.

RIGHT worshipful, and mine own good Master Morice,
I salute you in Christ Jesus. And I thank you for all
your hearty kindness, not only heretofore showed unto
me, but also that now of late you vouchsafed to write
unto me, to my great comfort among all these my troubles.
I trust and doubt not but God will reward you for me, and
supply abundantly mine inability.

Master Morice, you would wonder to know how I have
been treated at Bristol, I mean by some of the priests.,
who at first desired me, welcomed me, made me cheer,
heard what I said, and allowed my saying in all things whilst
I was with them. But when I was gone home to my bene
fice, perceiving that the people favoured me so greatly, and
that the Mayor had appointed me to preach at Easter, they
privily procured an inhibition for all who had not the
Bishop's licence, which they knew well enough I had not,
and so craftily defeated Master Mayor's appointment, pre
tending that they were sorry for it. They procured also'

tne commonwealth, and specially to the church of Christ. Further,
we have to consider the abuse of princes' courts, how kings
many times are abused by flatterers and wicked counsellors about
them ; and specially we may note the subtle practises of prelates, in
abusing the name and authority of kings to set forth their own ma
lignant-proceedings. We may see, moreover, in the said letter, and
rather marvel at the great boldness and divine stoxitness in this
man, who, as yet being no bishop, so freely and plainly without any
fear of death adventured his own life to discharge his conscience,
and durst so boldly, to so mighty a prince, in such a dangerous case,
against the king's law and proclamation set out in such a terrible
time, take upon him to write, and to admonish that, which no coun
sellor durst once speak unto him, in defence of Christ's gospel.
Whose example if the bishops and prelates of this realm, for their
parts likewise in like cases of necessity would follow (as indeed
they should) so many things peradventure would not be so out of
1'rame as they are, and all for lack that the officers of God's word
do not their duty.

Finally, moreover, in the said letter is to be noted, how blessedly
Almighty God wrought with his faithful servant, whose bold adven
ture, and wholesome counsel, though it did not prevail through the
iniquity of the time: yet notwithstanding God so wrought with his
servant in doing his duty, that no danger, nor yet displeasure rose
to him thereby, but rather thanks and good will of the prince ; for
not long after the same he was advanced by the king to the bishop
ric of Worcester. — Fox.

s 3

394 Latimer. — Letters.

certain preachers to blatter* against me, as Hubberdin and
Powel, with others, whom when I had brought before the
Mayor and the wise council of the town, to know what
they could lay to my charge, and wherefore they so de
claimed against me, they said they spake by information :
howbeit no man could be brought forth that would abide
by any thing. So that they had place and time to belie
me shamefully, but they had no place nor time to lay to
my charge when I was present and ready to make them
answer. God amend them, and assuage the malice that
they have against the truth and me, &c.

Our Lady was a sinner.

So they did belie me to have said, when I had said no
thing so. But to reprove certain both priests and beneficed
men, who give so much to our lady as though she had not
been saved by Christ, who is a whole Saviour both of her,
and of all that are and shall be saved, I reasoned after
this manner — that either she was a sinner, or no sinner : if
a sinner, then she was delivered from sin by Christ: so
that he saved her, either by delivering or preserving her
from sin, so that without him neither she, nor any other,
either are or could be saved. And to avoid all offence I
showed how it might be answered, both by certain scriptures
which make all generally to be sinners, and how it might be
answered unto Chrysostome 'and Theophilact, who make
her namely and specially a sinner. But all would not serve,
their malice was so great : notwithstanding five hundred
honest men can and will bear record. When they cannot
reprove what I do say, then they will belie me, as if I said
that they can reprove, for they will needs appear to be
against me.f

A ve Maria.

As for the Ave Maria, who can think that I would
deny it? I said it was a heavenly greeting, or saluting of
our blessed lady, wherein the angel Gabriel, sent from the

* Rail.

t L itimer then proceeds to show that his words had been in like
manner misrepresented as to the \\orship of saints and pilgrimages.
It appears that he had already been enabled to perceive and to
reject the absurdity and unscriptural nature of the Romisi) doctrines
on these subjects, but had not yet clearly discerned the full scrip-
• ural truth upon these points.

To M. Moricc. 395

Fathei of heaven, did annunciate* and show unto her
the good will of God towards her — what he would, and to
what he had chosen her. But I said it was not properly
a prayer, as the Pater noster, which our Saviour Christ
himself made for a proper prayer, and bade us say it for a
prayer, not adding that we should say ten or twenty Ave
Marias withal. And I denied not but (hat we may well
say Ave Maria also, but not so that we should think that the
Pater noster is not good, a whole and perfect prayer, nor
cannot be well said without Ave Maria : so that I did not
speak against well saying of it, but against superstitious
saying of it, and of the Pater noster too, and yet I put a
difference betwixt it> and that which Christ made to be said
for prayer.

Nojire in hell.

Who ever could say or think so ? howbeit good authors
put a difference betwixt suffering in the fire with bodies
and without bodies. The soul without the body is a
spiritual substance, which they say cannot receive a cor
poreal quality, and some make it a spiritual fire ; and
some a corporeal fire. And as it is called a fire, so is it
called a worm, and it is thought of some not to be a ma
terial worm, (that is, a living animal,) but it is a metaphor.
For a fire it is, a worm it is, pain it is, a torment it is, an
anguish it is, a grief, a misery, a sorrow, a heaviness inex
plicable, intolerable, whose nature and condition in every
point who can tell, but he that is of God's privy council,
saith St. Augustin. May God give us grace rather to be
diligent to keep out of it, than to be curiolis to discuss the
property of it : for certain we are, that there is little ease in
it, yea none at all, but weeping, wailing, and gnashing of
teeth, which are two effects of extreme pain, or rather
certain tokens what pain there is, than what manner of
pain there is.

No Purgatory

\\f. that shows the state and condition of it, does not
deny it. But I had rather be in 'it, than in Lollards' Tower,
the bishop's prison, for divers causes, f

* Announce. Ave Maria is the salutation of the angel to tht
virgin Mary. (Luke i. 28.) It is often repeated by ignorant
Romanists in Latin, as a prayer, with the Lord's Prayer.

t Latimer here reproves the cruel proceedings of the Romish pre
lates, by an ironical comparison between the sufferings of the

396 Latimer.—Ltlters.

First, in this* I might die bodily for lack of meat and
drink : in that t I could not.

Item, in this I might die spiritually J for fear of pain,
or lack of good counsel : there I could not.

Item, in this I might be in extreme necessity : in that
I could not.

Item, in this I might need charity : there I could not.

Item, in this I might lose my patience : in that I could
not.

Item, in this I might be in peril and danger of death
in that I could not.

Item, in this I might be without surety of salvation : iu
that I could not.

Item, in this I might dishonour God : in that I could not.

Item, in this I might murmur and grudge against God :
in that I could not.

Item, in this I might displease God : in that I could not.

Item, in this I might be displeased with God: in that
I could not.

Item, in this I might be judged to perpetual prison as
they call it : in that I could not.

Item, in this I might be craftily handled : in that I
could not.

Item, in this I might be brought to bear a fagot : § in
that T could noj.

Item, in this I might be discontented with God : in that
I could not.

Protestants in Lollards' Tower, and the state of souls in the Romish
purgatory.

This passage is so characteristic of Lalimer, and so fully exposes
the absurdity of purgatory, that it has been retained, although a
brief explanation may be desirable. The reader will bear in
mind, that the Church of Rome defines purgatory to be " A middle
state of souls which depart this life in God's grace, yet not without
some lesser stains or guilt, which retard them from entering hea
ven ;" and that " the souls detained therein are helped by the
suffrages of the faithful, that is, by the prayers and alms offered for
them, and principally by. the holy sacrifice of the mass." See
" The Profession of Faith' published by pope Pius IV.

For these prayers and masses the priests required payment, so that
it was a source of enormous gain to the church of Rome, and was
called by Latimer and other reformers " Purgatory pick-purse."
He here shows that according to their own doctrine, notwithstanding
the dreadful representations they made of purgatory, it was not so
bad as one of their bishops' prisons ! It is unnecessary to observe
how much more impression this mode of argument would make
upon the people than a more scholastic refutation of the doctrine.
* Lollards' Tower. t Purgatory

$ Destroy my soul. j Recant.

To M Morint 397

Item, in this 1 might be separated and dissevered from
Christ : in that I could not.

Item, in this I might be a member of the devil : in that
I could not

Item, in this I might be an inheritor of hell : in that I
could not.

Item, in this 1 nnght pray for charity, and in vain :
in that I could not.

Item, in this my lord and his chaplains might manacle*
me by night : in that they could not.

Item, in this they might strangle me, and say that I had
hanged myself :f in that they could not.

Item, from this they might have me to the consistory,^
and judge me after their fashion : from thence they could
not.

Therefore I had rather be there than here. For though
the fire is said to be ever so hot, yet if the bishop's
two fingers can shake away a piece,§ a friar's cowl,||
another part, and scala coeli,^[ altogether, I will never
found an abbey, college, nor chantry, for that purpose.

For seeing there is no pain which can break my charity,
break my patience, cause me to dishonour God, to dis
please God, to be displeased with God, cause me not to
joy in God, or that can bring me to danger of death, or to
danger of desperation, or from surety of salvation, that can
separate me from Christ, or Christ from me, I care
the less for it. John Chrysostom saith, that the greatest
pain that damned souls have, is to be separate and cut off
from Christ for ever : which pain he saith is greater than
many hells: which pains the souls in purgatory neither
have nor can have.

Consider, M. Morice, whether provision for purgatory
hath not brought thousands to hell.** Debts have not
been paid ; restitution of evil-gotten lands and goods has
not been made ; Christian people (whose necessities we

* Fetter. t As they did with Hunne. — Fox.

J The bishop's court.

§ The Romish priests stretched out two fingers when they gave a
benediction or absolution to the people.

|| If a person was buried in a friar's cowl, it was supposed that
his soul would be saved!

1f Scala coeli was among " the superstitious observances and
idolatrous rites" abolished in the reign of king Henry VIII., by
which the doctrine of purgatory had been supported. See Strype's
Annals, vol. i. App. p. 50.

** Latimer here refers to the vast sums which men have given,
that themselves and others might be freed from purgaton.

398 Latimer. — Letters.

see, to whom whatsoever we do, Christ reputeth as done to
himself, to whom we are bound under pain of damnation
to do for, as we would have done for ourselves) are
neglected and suffered to perish ; last wills are unfulfilled
and broken ; God's ordinances are set aside ; and also
foundations have been taken as sufficient satisfaction for
purgatory ; so we have trifled away the ordinances of God
and restitutions. Thus we have gone to hell, with masses,
diriges, and ringing of many a bell. And who can sepa
rate pilgrimages from idolatry, and purge purgatory from
robbery, but he shall be in danger of being suspected of
heresy by them. So that they pil* with pilgrimage, and
spoil with purgatory. And verily the abuse of them
cannot be taken away, but great lucre and advantage shall
fall away from them, who had rather have profit with
abuse, than lack the same with use : and that is the wasp
that stings them, and maketh them to swell. And if pur
gatory were purged of all that it hath gotten by setting
as-ide restitution, and robbing of Christ, it would be but a
poor purgatory. So poor that it would not be able to
feed so fat, and trick up so many idle and slothful lubbers.
I take God to witness I would hurt no man, but it
grieves me to see such abuse continue without remedy. I
cannot understand what they mean by the pope's pardon
ing of purgatory, but by way of suffrage ;t and as for
suffrage, unless he does his duty, and seeks not his own
but Christ's glory, I had rather have the suffrage of Jack
of the scullery who in his calling exercises both faith and
charity. But for the pope's mass — that is as good of an
other simple priest as from him. For as the authority of
keys is to loose from guiltiness of sin, and eternal pain
due to the same, according to Christ's word, and not to
his own private will. And as for pilgrimage, you would
wonder what juggling there is to get money withal. I
dwell within a half mile of the Fossway,J and you would
wonder to see how they come by flocks out of the west
country to many images, but chiefly to the blood of Hailes.§
And they believe verily that it is the very blood that was
in Christ's body, shed upon the mount of Calvary for our

* Pillage. •"• Except assistance by prayer — intercession.

t A hign-rOad which travel sod great part of England, from Seaton
in Devonshire to Lincolnshire.

§ This blood of Hailes was proved before the king, and openly
showed at Paul's Cross by the bishop of Rochester tiiat then \vas,
to be but the blood of a duck.— Fox.

To M. Morice. 399

salvation, and that the sight of it with their bodily eye
certifies them and puts them out of doubt, that they are
in clean life, and in a state of salvation without spot of
sin, which emboldens them to many things.* For you
would wonder if you should commune with them, both
coming and going, what faiths they have ! For as for<
forgiving their enemies, and reconciling their Christian
brethren, they cannot attend to them, for the sight of that
blood quits them for the time !

I read in scripture of two certifications, (of the remis
sion of sins,) one to the Romans, " We being justified
by faith have peace with God." If I see the blood of
Christ with the eyes of my soul, that is, true faith, that his
blood was shed for me. Another in the epistle of John :
"We know that. we are translated from death to life,
because we love the brethren."

But I read not that I have peace with God, or that I an:
translated from death to life, because I see with my bodily
eyes the blood of Hailes. It is very probable that all the
blood that was in the body of Christ was united and knit
to his divinity, and then no part thereof shall return to
his corruption. And I marvel that Christ shall have two
resurrections. And if it were that they who violently and
injuriously plucked it out of his body when they scourged
him and nailed him to the cross, did see it with their
bodily eyes, yet they were not in clean life. And we see
the self-same blood in form of wine, when we have conse
crated, and may both see it, feel it, and receive it to our
condemnation as touching bodily receiving. And many
see it at Hailes without confession, as they say. God
knoweth all, and the devil in our time is not dead.

Christ has left a doctrine behind him, wherein we are
taught how to believe, and what to believe. He suffers
the devil to use his crafty fashion for our trial and proba
tion. It were little thankworthy to believe well and
rightly, if nothing moved us to false faith and to believe
superstitiously. It was not in vain that Christ when he
had taught truly, said, " Beware of false prophets, which
would bring in error slily." But we are secure and care
less, as though false prophets could not meddle with us,
and as though the warning of Christ were no more earnest
and effectual than the warning of mothers when they
trifle with their children to frighten them.

* Makes them careless as to sinning.

400 Latimer. — Letters.

Lo, sir, how I run riot beyond measure. When I
began, I was minded to have written but half a dozen
lines ; but thus I ever forget myself when I write to a
trusty friend, who will take in my folly, and keep it from
mine enemy.

As for Doctor Wilson, I know not what I should say :
but I pray God endue him with charity. Neither he, nor
any of his countrymen, ever loved me since I inveighed
against their factions and partiality in Cambridge. Before
that, who was more favoured of him than I ? That is the
bile* that may not be touched,

As for Hubberdin, (no doubt,) he is a man of no great
learning, nor yet of stable wit.f He is here as a servant
of men : for he will preach whatsoever the bishops bid
him preach. Verily in my mind they, are more to be
blamed than he. He magnifies the pope more than
enough. As for our Saviour Christ and Christian kings
they are little beholden to him. Howbeit, they that sent
him, men think, will defend him : I pray God to amend
him, and them both. They would fain make matter
against me, intending either to deliver him by me, or else
to get rid of us both together, and so they would think
him well bestowed.

As touching Dr. Powel, how highly he took upon him
in Bristol, and how little he regarded the swordj which
represents the king's person, many can tell you. I think
there is not an earl in this realm that knows his obedience
by Christ's commandment to his prince, and knows what
the sword signifies, that would have taken upon him so
stoutly. Howbeit, Master Mayor, as he is a profound wise
man, did twit him prettily: it were too long to write all.
Our pilgrimages are not a little beholden to him. For to
occasion the people to them, he alleged this text : " Who
soever leaveth father, house, wife, &c." By which you
may perceive his hot zeal and crooked judgment. Be
cause I am so belied, I could wish that it would please
the king's grace to command me to preach before his
Highness a whole year together every Sunday, that he
himself might perceive how they belie me, saying, that I
have neither learning, nor utterance worthy thereunto, &c.
I pray you pardon me, I cannot make an end.

* Sore place. t Sound understanding.

J The magistracy.

To Sir Edward Uaynton. 401

III.

Letter sent by M. Latimer, parson of Wesl-Kington. in tht
county of Wilts, to Sir Edward Baynton, knight.

RIGHT worshipful sir, I recommend me unto your mas
tership with hearty thanks for your friendly, charitable,
and mindful remembrance of me. Whereas of late I
received your letters by Master Bonnam, perceiving the»ein
both who are grieved with me, wherefore, and what it be
hoves me to do, in case I must needs come up ; to recom
pense your goodness towards me with all other such
like ; whereas T myself am not able, I shall not cease
to pray my Lord God, who both is able and also does
indeed reward all those that favour the favourers of his
truth for his sake : for the truth is a thing pertaining to
every man, for which every man shall answer another day.
And I desire favour neither of your mastership, nor of
any man else, but in truth, and for the truth, as I take
God to witness who knoweth all. In very deed, Master
Chancellor showed me that my lord bishop of London
had sent letters to him for me ; and I made answer, That
he was my ordinary, and that both he might and should
reform me, as far as I needed reformation, as well and as
soon as my lord of London. And I would be very loth,
(now this deep winter,) being so weak and so feeble, (not
only exercised with my old disease in my head and side,
but also with new, both the cholic and the stone,) to take
such a journey; and though he might so do, yet he need
not, for he was not bound so to do. Notwithstanding, if
he, to do my lord of London pleasure to my great, dis
pleasure, would needs command me to go, I would obey
his commandment; yea, though it should be ever so great
a grievance and painful to me.

With this answer he was content, saying he would certify
my lord of London thereof, trusting his lordship would
be content with the same ; but as yet I hear nothing from
him. Master Chancellor also said, that my lord of Lon
don makes as though he were greatly displeased with me,
for that I did contemn his authority, at my last being in
London. Forsooth, I preached in Abchurch, not being
certain then (as I remember) whether in his diocese or no,
intending nothing less than to contemn his authority ; and
this I did not of mine own will, or by mine ow

402 Latimer. — Letters

procuration, but at the request of honest merchants (as
they seemed to me) whose names I do not know, for they
were not of my acquaintance before : and I am glad
thereof for their sakes, lest if I knew them, I should be
compelled to utter them, and so their godly desire to hear
godly preaching should turn to their trouble ; for they
required me very instantly, and to say the truth, even im
portunately. Whether they were of that parish or no, I was
not, certain ; but they showed not only themselves, but.
also many others, to be very desirous to hear me, alleging
great hunger and thirst for the word of God and spiritual
doctrine. And upon consideration, and to avoid all incon
veniences. I put them off, and refused them twice or thrice,
till at last they brought me word that the parson and
curate were not only content, but also desired me, not
withstanding that they certified him both of my name
plainly, and also that I had not the bishop's seal to show,
but only a license of the University. The curate re
ceived me, welcomed me, and when I should go into the
pulpit, he gave me the usual benediction ; so that I had
not only been uncharitable, but also churlishly unchari
table, if I would have said nay. Now all this supposed to
be truth, (as it is,) I marvel greatly how my lord of Lon
don can allege any contempt of him in me.

First, he never did inhibit me in my life : and if he
did inhibit his curate to receive me, what pertaineth that
to me, who neither knew thereof, nor yet made any suit to
the curate deceitfully ? and it did not appear to me very
likely that the curate would have so little regarded my
lord's inhibition, which he maintaineth so vigilantly, I not
knotting my lord's mind before. Therefore I conjectured
with myself, that either the curate was of such acquain
tance with my lord, that he might admit whom he would,
or else (and rather) that it was a train and a trap laid
before me, to the intent that my lord himself, or some
other pertaining to him, was appointed to have been there,
and to have taken me if they could in my sermon ; which
conjecture both occasioned me somewhat to suspect those
men who desired me, though they spoke so fair and
friendly, and also made me more ready to go. For I
preach nothing, but if it might be so, 1 would my lord
himself might hear me every sermon I preach. So certain
I am tliat it is the truth, that I take in hand to preach. If
I had by power of my friends (the curate gainsaying and

To Sir Edward Baynton. 403

withstanding1) presumed to have gone into the rjulpit, there
had been something wherefore to pretend a contempt. I
preached in Kent also, at the instant request of a curate ;
yet I hear not that his ordinary lays any contempt to my
charge, or troubles the curate. I marvel not a little, how
my lord Bishop of London,* having so broad, wide, and
large a diocese committed to his cure, and so peopled as
it is, can have leisure, since he has to preach and teach
the word of God, in season and out of season, privately
and publicly, to his own flock, by exhorting, warning with
all gentleness and learning — how he can have leisure (I
say) either to trouble me, or to trouble himself about me,
so poor a wretch, a stranger to him, and not pertaining
to his cure, except as every man pertaineth to every man's
cure, so intermixing and intermeddling himself with another
man's cure, as though he had nothing to do in his own.

If I would do as some men say my lord does, gather up
my toyse.f as we call it, warily and narrowly, and yet
neither preach for it in my own cure, nor yet elsewhere,
peradventure he would deny me nothing. In very deed,
I did admonish judges and ordinaries to use charitable
equity in their judgments toward such as are accused,
namely by such accusers, which are as likely to hear and
bewray4 as others are to say amiss ; and to take men's
words in the meaning thereof, and riot to wrest them in
another sense than they were spoken in. For all such
accusers and witnesses are false before God, as St. Jerome
saith upon the twenty-sixth chapter of Matthew. I do not
account those judges well advised, who wittingly give sen
tence after such witnesses, much less those who procure
such witnesses against any man. And I think not judges
now-a-days so deeply confirmed in grace or so faultless,
but that it may behove and become preachers to admonish
them to do well, as well as other kinds of men, both great
and small. And this I did, occasioned by the epistle which I
declared, Romans vi., wherein is this sentence, " Ye
Christian men that believe in Christ, are not under the
law, but under grace." What a saying is this (quoth I)
if it is not rightly understood, that is, as St. Paul did
understand it ! For the words sound as though he would
go about to occasion Christian men to break, the law, see
ing they are not under the law ; and what if the false

* Sfokesly was then bishop of London.

t Fleece, his income. t Misrepresent.

404 Latimer. — Letters.

apostles, adversaries to St. Paul, would so have taken
them, and accused St, Paul of the same to my lord of
London. If my said lord should have heard St. Paul
declare his own mind, in his own words, then he should
have escaped, and the false apostles would have been put
to rebuke. But if he should have rigorously followed, as
was alleged and set forth, and should have given sentence
after relation of the accusers, then good St. Paul must have
borne a fagot at Paul's Cross, my lord of London being
his judge!* Oh, it had been a goodly sight to have seen
St. Paul with a fagot on his back, even at Paul's Cross,
my lord of London, bishop of the same, sitting under
the cross. Nay, verily, T dare say, my lord would have
burned him, for St. Paul did not mean that Christian men
might break the law, and do whatsoever they would, because
they were not under the law : but he meant that Christian
men might keep the law and fulfil the law, if they would,
because they were not under the law, but under Christ ;
by whom they were divided from the tyranny of the law,
and above the law, that is to say, able to fulfil the law to
the pleasure of Him who made the law, which they could
never do of their own strength, and without Christ. So
that to be under the law, after St. Paul's meaning, is to be
weak to satisfy the law ; and what could St. Paul do
withal, though his adversaries would not so take it ? But
my lord will say peradventure, that men will not take the
preacher's words otherwise than they mean therein ! As
though St. Paul's words were not otherwise taken than he
meant, as appears in the third chapter to the Romans ;
where he saith, that our unrighteousness commendeth and
maketh more excellent the righteousness of God : which
soundeth to many as though they should be evil, that good
should come of it, and by unrighteousness make the
righteousness of God more excellent. So St. Paul was
reported to mean ; yet he meant not so, but showed the
inestimable wisdom of God, which can use our naughtiness
to the manifestation of his unspeakable goodness : not
that we should do naughtily to that end and purpose.

Now my lord will not think, I dare say, that St. Paul
was to blame that he did not speak more circumspectly,
more warily, or more plainly, to avoid giving offence to the

* Those who were accused as heretics and recanted the opinions
they had held, stood at Paul's Cross, bearing a fagot on their
shoulders, during divine service.

To Sir Edward Baynton.

405

people. But rather he will blame the people, that they
took no better heed and attendance to Paul's speaking-,
to understand the same. Yea, he will rather pity the
people, which had so long nestled in the doctrine of the
Pharisees, and wallowed so long in the darkness of man's
traditions, superstitions, and manner of living, that they
were unapt to receive the bright lightness of the **utn, and
wholesome doctrine of God, uttered by St. Paul think
not that my lord will require more circumspection, or
more care to avoid giving offence in me, than was in St.
Paul, when he did not escape malevolent corrections, and
slanderous reports of them that were of perverse judg
ments, which reported him to say whatever he appeared
to them to say, or whatever seemed to them to follow of
his saying. But what followeth ? " So they report us to
say, (saith St. Paul,) so they speak evil of us : but whose
damnation is just,*' (saith he.) And I think the condem
nation of all such that evil report preachers now-a-days, is
likewise just. Yea, Christ himself was misreported, and
falsely accused, both as touching his words, and also as
concerning the meaning of his words. First he said,
"Destroy you;" they made it, "I can destroy :" he said,
"this temple," they added, " made with hands,". to bring
it to a contrary sense. So they inverted, and added
unto his words, to alter his sentence : for he meant the
temple of his body, and they wrested it to Solomon's
temple.

Now I ask whether it is a just fame raised up, and dis
persed after this manner. Nay, verily, for there are three
manner of persons who can make no credible informa
tion. First, adversaries, enemies ; secondly, ignorant and
without judgment ; thirdly, whisperers and blowers in
men's ears, who will say in secret more than they dare
avow openly. The first will not, the second cannot, th<»
third dare not ; therefore the relation of such is not credi
ble, and can make no lawful report, nor occasion any
indifferent judge to make process against any man. Ana
it makes no little matter what they themselves are that
report of any man, whether well or evil ; for it is a great
commendation to be evil spoken of by them that are
naught themselves, and to be commended by the same,
many times, is no little reproach. God send us all grace
to wish well one to another and to speak well one i>?
another.

406 Latimer. — Letters.

It were more comely for roy lord (if it were comely for
me to say so) to be a preacher himself, having so great a
cure as he hath, than to be a disquieter and a troubler of
preachers, and to preach nothing at all himself. If it
would please his lordship to take so great labour and pains
at any time, as to come and preach in my little bishopric
at West Kington, whether I were present or absent myself,
I would thank his lordship heartily, and think myself
greatly bound to him, that he of his charitable goodness
would go so far to help to discharge me in my cure, nor
yet would I dispute, contend, or demand by what au
thority, or where he had authority so to do, as long as his
preaching was fruitful, and to the edification of my
parishioners. As for my lord, he may do as it pleases his
lordship. I pray God he do always as well as I would
wish him ever to do. But I am sure St. Paul, the true
minister of God, and faithful dispenser of God's mysteries,
and right exemplar of all true bishops, saith in the first
chapter to the Philippians, that in his time some preached
Christ for envy of him, thinking thereby so to grieve him
withal, and as it were to obscure him, and to bring: his
authority into contempt : some of good-will and love,
thinking thereby to comfort him : "Notwithstanding, (saith
he,) by all manner of ways, and after all fashions, whether
it is of occasion or of truth, (as you would say for truth's
sake,) so that Christ be preached and showed, I joy and
will joy.' So much more he regarded the glory of Christ,
and the promotion of Christ's doctrine, to the edification
of Christian souls, than the maintenance of his own au
thority, reputation, and dignity ; considering right well, as
he said, that what authority he had, it was to edification,
and not to destruction.

Now I think it were no reproach to my lord but very
commendable, rather to joy with St. Paul, and be glad
that Christ is preached in whatever manner, yea though it
were for envy, that is to say, in disdain, despite and con
tempt of his lordship, (which thing no man well advised
will enterprise or attempt,) than, when the preaching can
not be reproved justly, to demand of the preacher austerely
as the Pharisees did of Christ, " By what authority doest
thou this, or who gave thee this authority?" My authority
is good enough, and as good as my lord can give me, yet
I would be glad to have his also, if it would please his
lordship to be so good unto me. For the University of

To Sir Edward Baynton, 407

Cambridge has authority to admit twelve preachers yearly,
of whom I am one ; and the king's highness, God save his
grace, decreed that all admitted by the universities, should
preach throughout all his realm as long as they preached
well, without distrain* of any man, my lord of Canterbury,
my lord of Durham, with such others not a few, standing
by, and hearing the decree, nothing gainsaying it, but
consenting to the same. Now, as to contemn my lord of
London's authority were no little fault in me ; so no less
fault might appear in my lord of London to contemn the
king's authority and decree, yea so godly, so fruitful, so
commendable a decree pertaining to edification of Christian
souls. To have a book \vhich is not forbidden by the
king, is to obey the king ; and to inhibit a preacher admit
ted of the king, is it not to disobey the king? Is it not
one king that doth inhibit and admit, and has he not as
great authority to admit as to inhibit? He that resists
the power, whether admitting or inhibiting, does he not
resist the ordinance of God ? We low subjects are bound
to obey powers and their ordinances ; and are not the
highest subjects also, who ought to give us example of
such obedience ? As for my preaching itself, I trust in
God my lord of London cannot rightfully nor justly re
prove it, if it be considered with the circumstances thereof,
and as I spake it, or else it is not my preaching, but his
that falsely reporteth it, as the poet Martial said to one
who abused his book.

But now I hear say that my lord of London is in
formed, and upon the said information hath informed the
king, that I went about to defend Bilney and his cause,
against his ordinaries and judges, which I assure you is
not so ; for I had nothing to do with Bilney, nor yet with
his judges, except his judges did him wrong. For I did
nothing but admonish all judges indifferently to do right,
and I am not altogether so foolish as to defend the thing
which I knew. not. It might have become a preacher to
say as I said, though Bilney had never been born. I have
known Bilney a great while, I think much better than ever
my lord of London did, for I have been his ghostly fatherf
many a time. And to tell you the truth, and what I have
thought always of him, I have known hitherto few such, so
prompt and ready to do every man good after his power,
both friends and foes, doing harm designedly to no man,
* Hinderance, restraint. I Confessor

408 Latimer -Letters.

and towards his enemies so charitable ; so seeking to re
concile them, as he did, I have known not many. And to
be short, a very simple good soul, nothing fit for this
wretched world, whose blind fashion and miserable state
(yea fur from Christ's doctrine) he could as little bear, and
would sorrow, lament and bewail it as much as any man
that ever I knew. As for his singular learning, as well in
holy scripture as in all other good knowledge, I will not
speak of it. Notwithstanding if he either now of late, or at
any time attempted any thing contrary to the obedience
which a Christian man owes either to his prince or to his
bishop, I neither do, nor will allow and approve that,
neither in him nor yet in any other man. We all are men,
and ready to fall ; wherefore he that standeth, let him
beware he fall not. How he ordered or misordered him
self in judgment, I cannot tell, and I will not meddle
withal : God knoweth, whose judgments I will not judge.
But I cannot but wonder ; if a man living so mercifully,
so charitably, so patiently, so continently, so studiously,
and virtuously, and killing his old Adam, that is to say,
mortifying his evil affections, and blind motions of his
heart so diligently, should die an evil death, there is no
more to be said, but let him that standeth beware that he
fall not; for if such as he shall die evil, what shall become
of me, such a wretch as I am ?

But let this go as little to the purpose, and come to the
point we must rest upon. Either my lord of London
will judge my outward man only, or else he will be my
God, and judge mine inward man. If he will have to
do only with mine outward man, and will- meddle with
mine outward conversation, how I have ordered mvself
toward my chiistian brethren the king's liege people,
I trust I shall please and content both my Lord God,
and also my lord of London. For I have preached
and taught only according to holy scripture, holy fathers,
and ancient interpreters of the same, with whom I think
my lord of London will be pacified ; for I have done
nothing else in my preaching, but with all diligence
moved my auditors to faith and charity, to do their duty,
and th it which is necessary to be done. As for things ot
private devotion, mean things, and voluntary things, 1
have reproved the abuse, the superstition of them, without
condemnation of the things themselves, as it becomes
preachers to do: which if my lord of loodo" should do

To Sir Edward Eaynion. 409

himself (as I would to God he would do), he would be re
ported, no doubt, to condemn the use of such things, by
covetous men who have damage, and find less in their
boxes by condemnation of the abuse, which abuse they had
rather should continue still, than their profit should not
continue, so thorny be their hearts. If my lord will
needs coast and invade my inward man, will I nill T, and
break violently into my heart, I fear me 1 shall either dis
please my lord of London, which I would be very loath to
do, or else my Lord God, to which I will be more loath :
not for any infidelity, but for ignorance, for I believe as a
Christian man ought to believe ; but peradventure my
lord knows, and will know many things certainly,
which perchance I am ignorant in, with which igno
rance, though my lord of London may if he will be discon
tented, yet I trust my Lord God will pardon it as long as
T hurt no man withal, and say to him with diligent study
and daily prayer, " My heart is fixed, O God, my heart is
fixed ;" so studying, preaching, and tarrying the pleasure
and leisure of God. And in the mean season, as Apollos
did, when he knew nothing of Christ, but the baptism of
John, (see Acts, chapter the eighth,) I teach and preach
so far, and no further than I know to be true. There are
three creeds, one in my mass, another in my matins, the
third common to them that neither say mass nor matins,
nor yet know what they say when they say the creed:*
and T believe all three, with all that God hath left in holy
writ, for me and all others, to believe : yet I am ignorant
in things which I trust hereafter to know, as I do now
know things in which I have been ignorant heretofore ;
ever learning and ever to be learned, to profit with learning,
and not to annoy with ignorance. I have thought in times
past, that the Pope was Christ's vicar, lord of all the
world as Christ is, so that if he should have deprived the
king of his crown, or you of the lordship of Bromeham, it
had been enough : for he could do no wrong. Now I might
be brought to think otherwise ; notwithstanding I have
both seen and heard scripture drawn to that purpose. I
have thought in times past, that the pope's dispensations of
pluralities of benefices, and absence from the same, had
discharged consciences before God ; forasmuch as I h&d
heard texts bended to corroborate the same. New I
might be easily entreated to think otherwise.
* Because it was in Latin,

LATIMEB. T

410 Latimer. — Letters.

I have thought in times past, that the Pope could have
delivered from purgatory at his pleasure with a word of
his mouth; now learning might persuade me, otherwise,
or else I should marvel why he suffers so much money
to be bestowed that way, which is so needful to be
bestowed otherwise, and so deprives us of as many pa
trons in heaven as he might deliver out of purgatory. I
have thought in times past, that if I had been a friar
and in a cowl, I could not have been damned, nor afraid
of death; and by occasion of the same, I have been minded
many times to have been a friar, namely, when I was sore
sick and diseased. Now I abhor my superstitious foolish
ness. I have thought in times past, that divers images
of saints could have holpen me, and done me much good,
and delivered me from my diseases ; now I know that one
can help as much as another. And it grieveth mine heart
that my lord and such as my lord is, can suffer the people
to be so craftily deceived. It were too long to tell you
what blindness I have been in, and how long it were ere
I could forsake such folly, it was so incorporated in me :
but by continual prayer, continual study of scripture, and
oft communing with men of more right judgment, God
hath delivered me. Yea, men think that my lord him
self hath thought in times past that by God's law a man
might marry his brother's wife, but he now both dares think
and say contrary ; and- yet this his boldness might have
chanced in Pope Julius' days, to stand him either in a fire,
or else in a fagot.* Which thing deeply considered, and
pondered by my lord, might something stir him to charit
able equity, and to be something remissable toward men,
who labour to do good as their power serveth, with know
ledge, and hurt no man with their ignorance. For there
is no greater distance than between God's law and not
God's law : or that it is so, or not so because any man
thinketh it : for if it be indeed either so or not, it is so,
though ail the world had thought otherwise these thou
sand years.

And finally, as you say, the matter is weighty and oughf
substantially to be looked upon, even as weighty as my
life is worth ; but how to look substantially upon it, other
wise I know not, than to pray my Lord God day and
night, that as he hath emboldened me to preach his truth,
so he will strengthen me to suffer for it, to the edificatior
* Latiiner alludes to the bishop's sanctioning the king's divorce.

To Sir Edward Baynton. 411

of them which have taken, by his working, truit thereby ;
and even so I desire you arid all others that favour me for
his sake, likewise to pray. For it is not I (without his
mighty helping hand) that can abide that brunt: but I
have trust that God will help me in time of need, which if
I had not, the ocean sea, I think, should have divided my
lord of London and me before this day. For it is a rare
thing for a preacher to have favour at his hand who is no
preacher himself, and yet ought to be. I pray God that
both he and I may both discharge ourselves, he in his
great cure, and I in my little, to God's pleasure, and the
safety of our souls. Amen. I pray you pardon me that
I write not more distinctly, nor more truly : for my head
is so out of frame, that it would be too painful for me to
write it again : and if I am not prevented, shortly I intend
to rejoice with my parishioners this Christmas, for all this
sorrow, lest perchance I never return to them again.*

IV.

The second Letter of M. Latimer to Sir Edward Baynton.

RIGHT worshipful sir, and my singular good master, I
salute you in Christ Jesus with due commendation, and
also thanks for your great goodness towards me. And
whereas you have communicated my last letters to cer
tain of your friends, who rather desire this or that in
me, what I think therein I will not now say, not that
there could be any peril or danger in the said letters (if well
taken) as far as I can judge ; but because they were rashly
and unadvisedly scribbled, as you might well know, both by
my excuse, and. by the letters also, though no excuse had
been made. And besides that, you know right well, that
where the bee gathers honey even there the spider gathers
venom, not for any diversity of the flower, but for divers
natures in them that suck the flower. As in times past,
and in the beginning, the very truth in itself was to some
offence, to some foolishness, to others who were otherwise
disposed the wisdom of God. Such diversity was in the
hearers thereof.

*Sir E. liaynton wrote in reply recommending Latimer to conform
his opinions to those generally adopted. See fox. The substance ol
Uij letter may be gathered from Latimer's answer which follows
T2

412 Latimer. — Letters.

But notwithstanding this, either my writing is good or
bad — if it be good, the communicating of it to your friends
cannot be hurtful to me: if it be otherwise, why should
you not. communicate it to them, who both could and
would instruct you in the truth, and reform my error ? Let
this pass, 1 will not contend : ' had 1 wist* * cometh ever
out of season. Truly I were not well advised if I would
not either be glad of your instruction, or should refuse
mine own reformation, but yet it is good for a man to look
before he leap, and God forbid that you should be addicted
and sworn to me, that you should not rather follow the
doctrine of your friends in truth, so great learned men as
they appear to be, than my opinions.

Wherefore do as you will : for I would not if I could,
so I cannot if I would, be noisome unto you, but yet I say,
f would my letters had been unwritten, if for none other
cause, at least inasmuch as they cause me more writing,
an occupation nothing meet for my bad head. And as
touching points which in my letters displease your friends,
I have now little leisure to make an answer thereto, for the
great business that I have in my little cure. I know not
what other men have in their great cures, seeing that I am
alone without any priest to serve my cure, without any
scholar to read unto me, without any book necessary to be
looked upon, without learned men to come and counsel
withal. All which things others have abundantly at hand,
but something must be done howsoever it be. I pray you
take it in good worth, as long as I temper my own judg
ment, affirming nothing to the prejudice of better. First,
you mislike that I say I am sure that I preach the truth,
saying in reproof of the same that God knoweth certain
truth. Indeed, only God knoweth all certain truth, and
only God knoweth it as of himself, and none knoweth
certain truth but God, and those who are taught of God,
as saith St. Paul, " God hath revealed it unto them." And
your friends deny not but that certain truth is communi
cated to us, as our capacity may comprehend it, by faith,
which if it be truth, as it is, then no more ought to be re
quired of any man, than according to his capacity : now
certain it is that every man hath not the same capacity.

But as to my presumption and airogancy : either I am
certain or uncertain that it is truth which I preach. If it
be truth, why may not I say so, to encourage my hearers
* Had T thought you woulf? have done so.

To Sir Edward Eaynton. 413

*.o receive the same more ardently, and ensue it mor-
.itudiously ? If I am uncertain, why dare I be so bold to
preach it? And if your friends in whom you trust so
greatly, are preachers themselves, after their sermon I
pray you ask them whether they are certain and sure that
they taught you the truth or no, and send me word what
they say, that I may learn to speak after them. If they
say they are sure, you know what follows : if they say
they are not sure, when shall you be sure, having such
doubtful teachers ? And you yourself, are you certain or
uncertain that Christ is your Saviour, and so forth of other
articles that you are bound to believe ? Or are you sure or
unsure that civil ordinances are the good works of God,
and that you do God service in doing of them, if you do
them for a good intent ? If you are uncertain, take heed
he is your sure friend that heareth you say so, and then
with what conscience do you doubt ? " Whatever is not of
faith is of sin." But you say, God only knows the certain
truth, and you have it but " as in a glass darkly :" and
there have been " those who have a zeal towards God,
but not according to knowledge." And to call this or that
truth requires a deep knowledge, considering that to you
unlearned, what you take for truth may be otherwise, not
having, as St. Paul saith, " senses exercised to good and
evil," as you reason against me ; and so you do best to
know nothing surely for truth at all, but to wander meekly
hither and thither, " carried about with every wind of doc
trine !'' Our knowledge here, you say, is but " as in a glass
darkly ?" What then ? therefore it is not certain and sure !
I deny your argument, by your leave. Yea, if it be by
faith, as you say, it is most sure ; because the certainty of
faith is the greatest certainty, as Duns and other school
doctors say. And there is a great discrepancy between cer
tain knowledge and clear knowledge ; for the former may
be of things absent which appear not, the latter requires the
presence of the object, I mean of the thing known, so that
I certainly and surely know the thing which I perfectly
believe, though I do not clearly and evidently know it. I
know your school subtleties as well as you, who dispute
as though enigmatical knowledge, that is to say, dark and
obscure knowledge, might not be certain and sure know
ledge, because it is not clear, manifest and evident know
ledge ; and yet there have been, they say, " those who
have had a zeal, but not after knowledge." Truth it is.

414 Latimcr. — Letters.

there have been such, and yet are too many, to the great
hinderance of Christ's glory, which nothing more obscures
than a hot zeal accompanied with great authority, without
right judgment. There have been also, " Those who have
had knowledge without zeal to God, who holding the
truth of God in unrighteousness, shall be beaten with
many stripes, since while they knew the will of God they
did it not." I mean not among Turks and Saracens that
are unchristened, but them that are christened. And there
have been also those that have lost the spiritual know
ledge of God's word which they had before, because they
have not ensued * after it, nor promoted the same, but
rather, with their natural understanding, have impugned
the wisdom of the Father, and hindered the knowledge
thereof, which therefore has been taken away from them ;
" that Christ should be justified in his words," threaten
ing, Matt, xiii., to him who hath not, that also which he
hath, that is, which he seems to have, shall be taken from
him. For to abuse that which a man hath, or not to use
it well, is as not to have it. And it is also true that wis
dom will not dwell in a body subject to sin, and this is
true, even though he abound in carnal wisdom ; for carnal
and philosophical knowledge of the scriptures is not the
wisdom of God, which is unrevealed from the wise and is
revealed to little ones. And if to call this or that truth, re
quires a deep and profound knowledge — then, either every
man has a deep and profound knowledge, or else no man
can call this or that the truth ; and it behoves every
preacher to have so deep and profound a knowledge, that
he may call this or that the truth, which this or that he
preaches for the truth, and yet he may be ignorant and
uncertain in many things, both in this and that, as Apollos
was : but which things, whether this or that, he will not
attempt to preach for the truth. And as for myself, I
trust in God that I may have " senses exercised to discern
good and evil" in those things which being without deep
and profound knowledge in many things I preach not. Yea,
there are many things in scripture in which I cannot cer
tainly discern good and evil, I mean truth and falsehood ;
not with all the exercise that I have in scripture, nor yet
with the help of all interpreters that I have, so as to con
tent myself and others in all scrupulosities that may arise.
But in such cases I am wont to wade no further into the
» Sought.

, To Sir Edward Eaynton. 415

stream, than that I may either go over or else return back
again ; having ever respect, not to the ostentation of my
little wit, but to the edification of them that hear me, as
far as I can, neither passing my own nor yet their capacity.

And such manner of arguments might well serve the
devil against the weak and fearful, to occasion them to
wander apd waver in the faith, and to be uncertain in
things in which they ought to be certain. Or else it may
appear to make and serve against such preachers which
define great subtleties and high matters in the pulpit,
which no man can be certain and sure of by God's word
to be truth, not even though our senses are most fully
exercised to discern good and evil.*

Such argumentation, I say, might appear to make against
such preachers, not against me, who simply and plainly
utter true faith and the fruits of the same, which are the
good works of God which he has prepared for us to walk
in, every man to do the thing that pertains to his office
and duty in his degree and calling, as the word of God
appointeth, which a man may do with soberness, even
though he has his senses but indifferently exercised to
wards discerning good and evil. For it is but foolish
humility, willingly to continue always an infant in Christ,
and in infirmity: in reproof of which it was said, " Ye
have need of milk, not of strong meat." For St. Paul saith
not, " Be humble, that ye understand not.5' For though
he would not that we should think arrogantly of ourselves,
and above that which it becomes us to think of ourselves,
but so to think of ourselves that we be sober-minded, yet
he bids us so to think of ourselves as God hath distri
buted to every one the measure of faith. For he that may
not with meekness think in himself what God hath done
for him, and of himself as God hath done for him, how 01
when shall he give due thanks to God for his gifts ? And
if your friends will not allow the same, I pray you inquire
of them whether they may with sober-mindedness be sure
that they preach to you the truth, and whether we may
with sobriety and meekness follow St. Paul's bidding,
where he saith unto us all : — " Be not children in under
standing, bui in malice be infants." God give us all grace
to keep the mean, and to think of ourselves neither too
high nor too low, but that we may restore unto him his gifts

* Latimer then puts some questions to point out the folly of scho
lastic disputations, which were for the most part absurd and trifling.

416 Latimer. — Letters.

again, with good use of the same, that we may build up
each other with the same, to the glory of God. Amen.

For my life, I trust in God that I have not, nor by
God's grace shall I, either in soberaess or in drunken
ness, affirm any truth of myself, therewith intending to
divide that unity of the congregation of Christ, and the
received truth agreed upon by the holy fathers of the
church consonant to the scripture of God, though it be
showed you ever so often, that an opinion or manner of
teaching which causes dissension in a Christian congrega
tion, is not of God, by the doctrine of St. John in his
epistle, where he saith, " Every one that confesseth Christ
in the flesh is of God." But not every thing whereupon
follows dissension, causes dissension, as I would they that
showed you that, would also show you whether this
opinion, that a man may not marry his brother's wife,* be of
God or of men : if it be of men, then, as Gamaliel said, let
it come to nought ; if it be of God, as I think it is, and per
chance your friends also, who can dissolve it but shall
seem to strive against God ? And yet there are many, not
heathens but in Christendom, that differ from the same,
who could not bear to hear said unto them, " Ye are of
your father the devil." So that such an opinion might
seem to some to make a dissension in a Christian congrega
tion, except that perchance with more liberty than others,
they may say that an occasion is sometimes taken and not
given — which with their favour I might abuse for my defence,
but that afl things are not lawful in this time of iniquity !

The Galatians having for preachers and teachers the
false apostles, by whose teaching they were degenerated
from the sweet liberty of the gospel into the sour bond of
ceremonies, thought themselves peradventure a Christian
congregation when St. Paul wrote his epistle unto them,
and were in a quiet trade t under the dominion of mas
terly curates. So that the false apostles might have ob
jected to St. Paul that his apostleship was not of God, for
asmuch as there was dissension in a Christian congrega
tion by occasion thereof. While some would renew their
opinions by occasion of the epistle, some would think as
they were wont to do, and follow their great lords and mas
ters, the false apostles, who were not heathen and un-
christened, but christened, and high prelates of the profes-

* The question respecting king Henry's divorce,
f State, of quietness.

To Sir Edward Baynton. 4 1 7

sors of Christ. As to your friends, I know right well what
Erasmus has said in an epistle set before the paraphrases
of the first epistle to the Corinthians. Which Erasmus has
caused no small dissension with his pen in a Christian
congregation, inasmuch as many have dissented from him,
not only in cloisters but more than merely christened men,
men of hign perfection, and also at Paul's Cross end St.
Mary Spital,* besides many that with no small zeal have
written against him, but not without answer.

And I would fain learn of your friends, whether St.
Jerome's writing were of God, which caused dissension in
a Christian congregation, as it appears by his own words in
a prologue before the canonical epistles, which are these : —
" And you Eustochium, a virgin follower of Christ, when
you seriously inquire of me respecting scriptural truth,
expose me in my advanced age to the biting and cavilling
of some, who assert that I am a falsifier and corrupter of
scripture ; but in such a work I fear not their envy, nor can
I withhold the truths of scripture from earnest inquirers.'
I pray you, were they who called St. Jerome a falsifier
and corrupter of scripture, and for envy would have bitten
him with their teeth, heathens or Christians ? What had the
heathen to do with Christian doctrine ? They were wor
shipful fathers of a Christian congregation, men of hot
stomachs rather than of right judgment, of great autho
rity rather than of good charity : but St. Jerome would
not cease to do good for the evil ; he speaks of them that
were naught, giving an example to us of the same : and
if such dissensions were in St. Jerome's time, what may
not be in our time, which, truly, are gone from bad to
worse ?

And I pray you what mean your friends by a Christian
congregation ? All those, think you, that have been christ
ened ? But many of those are in a worse condition, and
shall have greater damnation, than many unchristened.
For it is not enough for a Christian congregation that is
of God, to have been christened ; but it is to be considered
what we promise when we are christened — to renounce
Satan, his works, his pomps. Which if we exert not our
selves to do, let us not boast that we profess Christ's
name in a Christian congregation, in one baptism. And
where they add " in one Lord," I read in Matt. vii.
" Not every one that saith Lord, Lord, &c." And in
* The most eminent divine* were selected to preach it those places.

418 Latimer.-r-Ldters.

Luke the Lord himself complains and rebukes such pro-
tssors and confessors, saying to them : " Why call you
me Lord, Lord, and do not that I bid you." Even as
though it were enough for a Christian man, or for a Chris
tian congregation, to say every day, Lord, our Lord, and
to salute Christ with, Lord, Lord. But I wish your friends
would take the pains to read Chrysostom on Matthew,
chap. xxiv. homily xlix. to learn to know a Christian con
gregation, if it will please them to learn of him. And
where they add, " in one faith,*' St. James saith boldly,
" Show me thy faith by thy works." And St. Jerome,
" If we believe, we show the truth in our works." And
scripture saith, " He that believes God, keeps his com
mandments." And the devils believe to their little com
fort. I pray God to save you and your friends from that
believing congregation, and from that faithful company !

Therefore all this concerns not them that are unchrist-
ened, but them that are christened and answer not unto
their Christian profession. For St. Jerome shows how
true preachers should conduct themselves, when evil priests
and false preachers, and the people that are deceived by
them, should be angry with them for preaching the truth,
vol. 5. on Jeremiah, chap. 26. exhorting them to suffer
death for the fame of the evil priests and false preachers and
the people deceived of them ; which evil priests and false
preachers, with the people deceived, are christened as well
as the others. And I fear that St. Jerome might ap
pear to some Christian congregations, as they will be called,
to write seditiously, to divide the unity of a great number,
confessing Christ " in one baptism, one Lord, one faith,"
saying, " The people which formerly were lulled to sleep by
their masters must go to the mountains, not to those which
smoked when they were touehed, (see Heb. xii.) but to the
mountains of the Old and New Testaments, the prophets,
apostles, and evangelists. And when engaged in reading
them, if they find not teachers, for the harvest is great
and the labourers are few, yet the diligent study of the
people shall be approved, and the slothfulness of the
teachers shall be reproved.'* Vol. 6. on Nahum.

I marvel why our Christian congregation * is so greatly

grieved that lay people should read scripture, seeing tfiat

St. Jerome allows and approves the same, who in this place

compares not the unchristened with the christened, but

*The church of Rome.

To Sir Edward Baynton. 419

the lay people christened to their christened curates, under
whom they have been rocked and locked asleep a great
while full soundly, though now of late they have been
waked but to their trouble, at least to the trouble of them
that have wakened them with the word of God. And St.
Jerome properly calls them masters and not servants,
meaning1 that servants teach not their own doctrine, but
the doctrine of their master Christ, to his glory. Masters
teach not Christ's doctrine but their own, to their own
glory : which masterly curates cannot be quiet till they
have lulled the people asleep again ; but Christ, the very
true master, saith, " Watch and pray that ye enter not
into temptation." "My thoughts are not your thoughts,
nor are your ways my ways, saith the Lord" And there
have been those who have gone about counsels which they
could not establish. I pray God give our people grace so
to wake, that their study (of the scriptures) be approved,
and our masters so to sleep that their slothfulness be not
reproved. For who is so blind that he sees not how far
our Christian congregation contradicts St. Jerome, and
speaks after another fashion ? May God amend what is
amiss ; for we are somewhat wide, I think.

But your friends have learned of St. John, that "Every
one that confesseth Jesus Christ in the flesh is of
God." And I have learned of St. Paul, that there have
been, not among the heathen, but among the Christians,
those who confess Christ with their mouths, and deny him
with their acts. So that St. Paul should appear to expound
St. John, saving that I will not affirm any thing as of my
self, but leave it to your friends to show you whether those
who by their deeds and life deny Christ, are of God, only
because they confess him with their lips : for your friends
know well enough by the same St. John, " He that is of
God sinneth not :" and there both have been and are
now too many, who by their mouths confess that Christ is
come in the flesh, but who will not effectually hear the
word of God by consenting to the same, notwithstanding
that St. John saith, " he that is of God heareth his words.
Ye hear not because ye are not of God :" and many
shall hear " I never knew you,'' who not. only have been
christened, but also have prophesied, and done puissant
things in the name of Christ ; and St. Paul said, " there
should come ravening wolves which will not spare the
flock," meaning it of them that should " confess Christ to
jave come in the flesh,** in their lips, and yet usurp by

42fl Latimer. — Letters.

(succession the office, whom Christ calls false prophets, and
bids us beware of them, saying, they shall come in sheep's
clothing, and yet they may wear satin, silk, and velvet,
they are called afterwards " wicked servants, not feeding but
persecuting their fellow servants, eating and drinking with
the drunkards, but shall have their portion with hypocrites
at the last." They are called servants, I trow, because
they confess with the mouth that Christ is come in the
flesh ; and wicked servants, because in works they deny
him, not giving food in due season, and exercising domi
nion over the flock. And yet your friends reason as though
none bark and bite at true preachers, but they that are
unchristened, notwithstanding that St. Augustine upon
the s me epistle of John calls such confessors of Christ,
Antichrist — a strange name for a Christian congregation.
And though St. Augustine could defend his saying, yet
his saying might appear not to be of God to some men's
judgment, since it breaks the chain of Christ's charity, so as
to cause men to hate antichrists, according to the doctrine
of St. Paul, " Hate that which is evil:" and so makes
division not between christened and unchristened, but be
tween Christians and antichristians, when neither pen nor
tongue can divide the antichristians from their blind folly !
And I would you would cause your friends to read over
St. Augustine upon the epistle of St. John, and tell you
the meaning thereof, if they think it expedient for you to
know it, as I remember, it is in his Tractate 3. But I am
not certain of that, because I have not seen it since I was
at Cambridge ; and here I have not St. Augustine's works
to look lor it, but well I know that there he teaches us to
know the Christians from the antichristians, both which are
christened, and both confess Jesus to be the Christ, if
they are asked the question : and yet the one part denieth
it in very deed. But let us not stand upon words, but attend
to our actions and manner of life, whether we strive to per
form our callings or not, yea, examine whether we are not
perhaps persuaded that it is not needful for us to accom
plish such things, but that it is enough to bear rule and
authority over them, and bestow ourselves wholly upon
secular matters, the pleasures and pomps of the world.
And yet we desire to appear as if only of God, but they far
otherwise confess Christ, who confessing him are approved
of God.

And yet, as long as they minister the word of God or his
sacraments or any thing that God has ordained to the

To Sir Edward Baynton. 421

salvation of mankind, wherewith God has promised to be
present, to work with the ministration of the same to the
end of the world, they are to be heard, to be obeyed, to be
honoured for God's ordinance sake, which is effectual and
fruitful, whatsoever the minister be, though he be a devil,
and neither of the church nor a member of the same, as
Origen saith and Chrysostom ; and St. Jerome saith, that it
is not all one to honour them and trust in them ; but there
is required a judgment to discern when they minister God's
word and the ordinances of the same, and their own,
lest peradventure we take chalk for cheese, which will
edge our teeth and hinder digestion. For as it is com
monly said, The blind eateth many a fly — as they did who
were persuaded by the high priests to ask Barabbas and
to crucify Jesus ; and ye know that to follow blind guides
is to come into the pit with them. And will you know,
saith St. Augustine, how openly they resist Christ, when
men begin to blame them for their misliving, and in
tolerable secularity and negligence? They dare not for
shame blaspheme Christ himself, but they will blaspheme
the ministers and preachers by whom they are blamed.

Therefore, whereas you pray for agreement both in the
truth, and in uttering of the truth, when shall that be, as
long as we will not hear the truth, but disquiet with crafti
ness the preachers of the truth, because they reprove our
evil with the truth ? And to say truth, better it were to
have a deformity in preaching, so that some would preach
the truth of God, and that which is to be preached, with
out cauponation* and adulteration of the word (as Lyra-
nus saith in his time few did — what they do novv-a-days,
I leave to them that can judge,) than to have such a
uniformity that the unlearned people should be thereby
occasioned to continue still in their lamentable ignorance,
corrupt judgment, superstition and idolatry, and esteem
things as they all do preposterously. Doing that which
they need not to do, leaving undone that which they ought
to do, for lack or want of knowing what is to be done, and
so show their love to God, not as God biddeth, who saith,
" If ye love me keep my commandments,'' and again,
' He that knoweth my precepts and doeth them, he
loveth me," but as they bid, who seek their own things,
not Christ's ; as though to tithe mint were more than
Judgment, faith, and mercy.

And what is it to live in the state of curates, but what
* Dressing up and cooking

422 Lalimer. — Letters.

he taught who said, " Peter, lovest them me ? Feed, feed,
feed." Which is now set aside, as though to love were
to do nothing else, but to wear rings, mitres, rochets, &c.
And when they err in right living, how can the people but
err in loving, and all of the new fashion, to his dishonour
that suffered his passion, and taught the true kind of
loving, which is now turned into piping, playing, and
curious singing, which will not be reformed, I trow, except
by the powerful hand of God. And I have both St.
Augustine and St. Thomas, with divers others, to show,
that law is taken not only for ceremonies but also for
morals, where it is said, " Ye are not under the law ;"
though your friends reprove the same. But they can
make no division in a Christian congregation ! And
whereas both you and they would have a soberness in
our preaching, I pray God send it unto us, whatsoever
you mean by it. For I see well, whosoever will be happy,
and busy with vee vobis,* he shall shortly after come
ooram nobis.\

And where your friends think that I made a lie, when I
said that I have thought in times past that the Pope had
been lord of the world, though your friends are much
better learned than I, yet am I sure that they know not
either what I think or have thought, better than 1 do, as " no
one knoweth what is in the heart of man," and as though
better men than I had not thought so, as Bonifacius as I
remember the eighth, the great learned man JohnTurrecre-
mata, and Presbiter Cardinalis in his book where he proves
the pope to be above the general council, where he saith
that the pope is the king of kings and lord of lords, and
that he is the true lord of the whole world by good right,
albeit in fact he is not so ; and that Constantino did but
restore his own unto him, when he gave unto him Rome,
so that, as St. John saith Christ did, " He came unto his
own, and his own received him not ;" and yet I hear
not that any of our Christian congregations reclaimed
against him, until now of late dissension btgan. Who your
friends are I cannot tell ; but I wish you would desire
them to be my good masters, and if they will do me no
good, at the least that they do me no harm ; and though
they can do you more good than I, yet I am sure I would
be as loath to hurt you as they can be, either with my
opinions, manner of preaching, or writing.

* Woe to you (declaring' the truth.)

t Before us (summoned before the prelates.)

To Sir Edward Baynton. 423

And as for the pope's high dominion over all, there is
one Raphael Marulphus in London, an Italian, and in
times past a merchant of dispensations,* who I suppose
would die in the quarrel, as God's true knight and martyr:
As touching purgatory and worshipping of saints, I showed
to you my mind before my ordinary : and yet I marvelled
somewhat that after private communication had with him,
you would, as it were, adjure me to open my mind before
him, not giving me warning before, except that I cannot
think you designed evil towards me : and yet neither
mine ordinary nor you disallowed the thing that I said,
and I looked not to escape better than Doctor Crome ;f but
when I have opened my mind ever so fully, I shall be
reported to deny my preaching, by them that have belied
my preaching, as he was. But it is a great work of pa
tience to endure the calumnies of a slanderous church.

Sir, I have had more business in my little cure since I
spake with you, what with sick folks, and what with matri
monies, than I have had since I came to it, or than I
should have thought a man would have in a great cure.
I wonder how men can go quietly to bed who have great
cures and many, and yet peradventure are in none of them
all ! But I pray you tell none of your friends that I said
so foolishly, lest I make a dissension in a Christian congre
gation, and divide a sweet and a restful union ! Sir, I
had made an end of this scribbling, and was beginning to
write it again more truly and more distinctly, and to cor
rect it, but there came a man of my lord of Farley, with
a citation to appear before my lord of London in haste, to
be punished for such excesses as I committed at my last
being there, so that I could not perform my purpose. I
doubt whether you can read it as it is. If you can, well
be it ; if not, I pray you send it me again, and I would
that you so do, whether you can read it or not. What a
world is this, that I am put to so great labour and pains,
besides great costs above my power, for preaching of a
poor simple sermon ! But our Saviour Christ said
tnie : " Ye must through much tribulation enter into the
kingdom.'' So dangerous is it to desire to live holv in
Christ, yea in a Christian congregation. May God make
us all Christians, after the right fashion. Amen.

* Seller of the pope's indulgences
T He was compelled to recant.

424 Latimer. — Letters

V.

Father Latimer to One in prison for the profession of the
gospel: giving his judgment, whether it be lawful to buy
off" the cross.

THE eternal consolation of the Spirit of God comfort
and establish your faithful heart in this your glorious cross
of the gospel, until the day of reward in our Lord Jesus
Christ. Amen.

Blessed be God, dear brother after our common faith,
that has given you hitherto a will with patience to suffer
for his gospel sake. I trust that He, who hath begun
this good work in you, will perform the same to the end.
But I understand by your letters, that he which tempteth
and envieth you this glory, ceases not to lay stumbling
blocks before you, to bereave you of that crown of immor
tality, which is now ready to be put on your head : per
suading you that you may for money be redeemed out of
a glorious captivity into a servile liberty ; which you by
your godly wisdom and spirit perceive well enough, and
that he who hath put his hand to the plough and looketh
back, is not meet for the kingdom of God : and that
no one, who is a good soldier to Christ, entangles himself
with worldly markets. Christ saith, that " Foxes have
their holes, and birds of the air have their nests, but the
Son of man hath not where to hide his head." Matt. viii.
The wise men of the world can find shifts to avoid the
cross ; and the unstable in faith can set themselves to r»st
with the world : but the simple servant of Christ looks for
no other but oppression in the world. And then is their
greatest glory, when they are under the cross of their
master Christ : which he did bear, not only for our re
demption, but also for an example to us, that we should
follow his steps in suffering, that we might be partakers of
his glorious resurrection.

I therefore approve highly your judgment in this behalf,
who think it not lawful to redeem yourself out of the
cross for money, unless you would go about to exchange
glory for shame, and to sell your inheritance for a mess of
pottage, as Esau did, who afterwards found It no more :
and would tnink the good gifts of God to be procured
with money, as Simon Magus, or else to sell Christ for

To One in Prison. 425

thirty-pence,* as Judas did. Good authority you may
have out of the scriptures, to confirm your judgment
against all gainsayers.

The first is, what our Saviour Christ saith, " There is
none worthy of him, except he daily take up his cross, and
follow him." If we must daily take up our cross, how may
we then, by our own procurement, shift that cross, which
Christ has put upon us, and give money to be discharged
of that we are called unto ? If in taking up the cross we
must also follow Christ, then we may not cast the same
off, until we have carried it with him unto death.

St. Paul to the Philippians saith, that " it is not only
given to us to believe, but also to suffer for his name."
If it be the gift of God to suffer for Christ's sake ; if it
be the gift of God, with what conscience may a man sell
the gift of God, and give money to be rid thereof? God
gives this grace but to a few, as we see at this day. There
fore we ought to show ourselves both faithful and thankful
for the same.

Moreover, St. Paul saith, that " every man must abide
in that vocation, as he is called.'' But we are called to
suffer, as St. Peter manifestly declares, saying, " If when
you do well, and yet be evil handled, ye do abide it, this
is a grace of God. For ye are called to this ; because
Christ was afflicted, leaving us an example, that we should
follow his steps."

Since then this is our calling, how may we, without the
displeasure of God, go about to redeem us with money
out of the same ? St. Paul affirms the same to the
Romans, saying, " For we are all day long delivered unto
death, and accounted as sheep appointed to the slaughter."
Also, he saith in the same chapter, that " we are predes
tinate to be like and conformable to the image of his
Son ;" that as they persecuted him, so shall they persecute
us ; and as they slew him, so shall they slay us.

And Christ saith in St. John, that " they shall excom
municate you, and kill you, and think to do God worship
thereby. And this they shall do unto you : and this have
I spoken unto you, that when the time cometh, you should
not be offended in me."

I cannot see how we might go about to deliver ourselves
from the death we are called unto, for money. St. Peter
shows what we must do that are under the cross, saying,

* Thirty pieces of silver

4'26 Latimer. — Letters

" Let them that, suffer according to the will of God, commit
their souls to him as unto a faithful Creator." And,
" Let him not be ashamed, that suffereth as a Christian
man, but rather glorify God in this condition." St. Paul
also to the Hebrews shows, that we may not faint imder
the cross, neither by any means fly aside, saying, " Let us
lay away all that presseth down, and the sin that hangeth
so fast on, and let us run with patience unto the battle
that is set before us, looking unto Jesus, the author and
finisher of our faith ; which for the joy set before him,
abode the cross, and despised the shame, and is set down
on the right hand of the throne of God. Consider there
fore that he endured such speaking against him of sinners,
lest we should be weary and faint in our mind. For we
have not yet resisted unto blood-shedding, striving against
sin ; and have forgotten the consolation which speaketh
unto us as unto children, " My son, despise not the chasten
ing of the Lord, neither faint, when thou art rebuked of
him. For whom the Lord loveth, him he chasteneth,
yea, he scourgeth every son whom he receiveth." If we
endure chastening, God offereth himself unto us, as unto
sons. And blessed are they that continue unto the end.

In the Apocalypse the church of God is commanded
not to fear those things which she shall suffer. " For
behold ! the devil shall cast some of you into prison, that
ye may be tempted, and ye shall have ten days' affliction.
Be faithful unto the death, and I will give thee the crown
of life. He that hath ears to hear, let him hear what the
Spirit speaketh to the congregations. He that hath over
come, shall not be hurt by the second death."

Are these undoubted scriptures ? We may be suffi
ciently taught, that here is no means for us to fly, that are
caught under the cross, to any such worldly means as the
flesh can devise. Again, we were created to set forth
God's glory all the days of our life : which we, as un
' thankful sinners, have forgotten to do, as we ought all
our days hitherto. And now God, by affliction, offers us
good occasion to perform, one day of our life, our duty.
And shall we go about to chop* away this good occasion,
which God offers us for our honour and eternal rest ?
In so doing we shall declare, that we have no zeal for
God's glory, neither for the truth, which is so shamefully
oppressed, nor for our weak brethren and sisters, who
have need of strong witnesses to confirm them. There-
* Exchange.

To One in Prison 427

fore we should now be glad with St. Paul in our afflictions
for our weak brethren's sake, and " go about to supply
that which wanteth of the afflictions of Christ in our
flesh, in his body, which is the church." (Col. i.) Not
that the afflictions of Christ were not sufficient for our
salvation ; but that we who are professors of Christ must
be contented to be afflicted, and to drink of the cup of
his passion, which he hath drunk: and so shall we be
assured to sit at his right hand, or at his left, in the king
dom of his Father.

Christ saith in John vi. " Except ye eat the flesh of the
Son of man, and drink his blood, ye shall have no life in
you." Which, in the interpretation of most ancient and
godly doctors, is, to be partakers both in faith and deed,
of the passion of Christ ; which, if we refuse, what
do we, but, as the Capernaites did, go from everlasting
life ? And here we are with Christ, who hath the words
of eternal life. Whither shall we go, or what may we
give to be separated from him ?

But perchance the worldly wise man, or carnal gos
peller, will confess this to be true, and object that he
intends not to deny the truth, although he buy himself out
of the yoke of the cross ; minding hereafter, if he be driven
thereto, to die therein. But to him I answer, with Solomon,
" Defer not to do well till to-morrow, but do it out of
hand, if thou have liberty." So I say, that we little know
whether God at another time will give us such grace as
he now offers us, to suffer for his sake : and it is not for
us to choose it when we will. Therefore let us offer the
counsel of St. Paul, (Eph. v.) " Serve the time" of afflic
tion, which we are in, and be glad to be afflicted with the
people of God, which is the recognizance* of the children
of God ; and rather " to redeem the time" with our death
for the testimony of the truth, to which we are born,
than to purchase a miserable life for the concupiscence of
the world, and to the great danger of falling from God.
For as long as we are in the body, we are strangers to
God, and far from our native country, which is in heaven,
where our everlasting day is. We are now more near to
God than ever we were, yea, we are at the gates of hea
ven ; and we are become a joyful spectacle, in this our
captivity, to God, to the angels, and to all his saints, who
look that we should end our course with glory. We have
* Battee or distinctive mark.

428 Latimer — Letters.

found the precious stone of the gospel ; for which we
ought to sell all that we have in the world. (Matt, xiii.)
And shall we exchange, or lay to gage,* the precious trea
sure which we have in our hands, that we may lament in the
world a few days, contrary to our vocation ? God forbid it.
But let us, as Christ willeth us in St. Luke, " look up,
and lift up our heads, for our redemption is at hand."

A man that hath long travelled, and hath his journey's
end before him, what madness were it for him to take
farther compass about, and put himself in more trouble
and labour than he need ! If we live by hope, let us desire
the end and fruition of our hope. (2 Tim. ii.) " No man
is crowned, but he that lawfully striveth: none obtaineth
the goal, but he that runneth out." (1 Cor. ix.) Run
therefore, so as ye may be sure to obtain. You have run
hitherto right well, good Christian brethren. God be
praised therefore. But now what hindereth you but a
persuasion, that is " not sprung of him that calleth you,"
as it is written. (Gal. v.)

Example hereof we have, first in our Saviour Jesus Christ;
who being advised by Peter to provide better for himself,
than to go to Jerusalem to be crucified, received the
reproach, " Go behind me, Satan, thou knowest not the
things of God. Shall I not drink of the cup which my
Father giveth me ?" . If Christ would not, at his friend's
counsel, provide to shun the cross, no more ought we,
who are his disciples, being called thereto, at our friend's
flattering motions. " For the disciple is not greater than
his Master. For if they have persecuted me," saith he,
"they will persecute you." (John xv.) St. Paul, being in
prison for the gospel, was oftentimes brought before Felix
the judge, who looked for some money for his deliverance :
but I cannot read that Paul went about at all to offer him
any. John and Peter being imprisoned for the testimony
of the word, did with all boldness confess the same ; and
sought no other means of redemption, than by faithful
confession. Paul and Silas being of God miraculously
delivered from their chains and bands of death, having
all the doors of their prison open, to depart if they would ;
yet departed they not out of prison, but abode still the
good pleasure of God, and his lawful deliverance. God
in times past was angry with his people of Israel for
sending into Egypt for help in their necessity; saying, by
* Pawn.

To One in Prison. 429

the prophet Isaiah, " Woe be unto you, runagate children,
who go about to take advice, and not of me, and begin a
work, and not of my Spirit." (Is. iii.) " Cursed is he,"
by the prophet Jeremiah, " that maketh flesh to be his
strength.*' Moses chose rather to be afflicted with the
people of God, than to be counted the son of king
Pharaoh's daughter. The martyrs in the old time were
racked, as St. Paul testifies, and would not be delivered,
that they might have a better resurrection.

Let us follow them, and leave the pope's market, who
buys and sells the bodies and souls of men to Balaam
and his false prophets ; who love the reward of iniquity.

If any man perceive his faith not able to abide the fire,
let such a one with weeping buy his liberty, until he
hath obtained more strength ; lest the gospel by him sus
tain an offence of some shameful recantation. Let the
dead bury the dead. Let us that be of the lively faith
follow the Lamb, wheresoever he goeth, and say to them
that are thus curious and wise, and dispute us in this
matter, with St. Paul, " Stretch forth the hands that were let
down, and the weak knees, and see that you have straight
steps to your feet, lest any halting turn you out of the
way ; yea, rather, let it be healed."

Embrace Christ's cross, and Christ shall embrace you.
The peace of God be with you for ever, and with all them
that live in captivity with you in Christ. Amen.

Written by M. Latimer, being in captivity.

VI.

A Letter sent to Mistress Wilkinson, of London, widow,
from Master Hugh Latimer, out of Bocardo, * in
Oxford.

IF the gift of a pot of cold water shall not be in obli-
yionf with God, how can God forget your manifold and
bountiful gifts, when he shall say to you : "I was in
prison and you visited me." May God grant us all to do
and suffer while we are here, as may be to his will and
pleasure. Amen.

Yours in Bocardo,

HUGH LATIMER.

* The prison. t Forgotten.

430 Latimer. — Protestation.

The Protestation of M. Hugh Latimer, rendered in
writing to Doctor Weston, and others of the queen's
commissioners with him, concerning certain question*
to him propounded, in an assembly at Oxford, holden
the twentieth of April, A.D. 1554 ; faithfully translated
out of Latin into English.

THE conclusions whereunto I must answer are these : —
The first, that in the sacrament of the altar, by the
virtue of God's word pronounced by the priest, there is
really and naturally the very body of Christ present, as
it was conceived of the Virgin Mary, under the appearances
of bread and wine. And in like manner his blood in the cup.

2. The second is, That after the consecration, there
remaineth no substance of bread and wine, and no other
substance but the substance of God and man.

3. The third is, That in the mass there is the lively
sacrifice of the church, which is propitiatory, as well for
the sins of the quick as the dead.

Concerning the first conclusion, methinketh it is set
forth with certain new terms lately found, that are obscure,
and do not sound according to the scripture. Neverthe
less, however I understand it, thus do I answer, although
not without peril of my life. I say, that to a right celebra
tion there is no other presence of Christ required, than a
spiritual presence : and this is sufficient for a Christian
man ; as a presence by which we both abide in Christ, and
Christ in us, to the obtaining of eternal life, if we per
severe in his true gospel. And this same presence may
be called a real presence, because to the faithful believer
there is the real or spiritual body of Christ. Which
I here rehearse, lest some sycophant or scorner should
suppose me to make nothing else of the sacrament, but a
bare and naked sign. As for that which is feigned of
many, concerning the corporeal presence, I for my part take
it but for a papistical invention. And therefore I think it
utterly to be rejected from among God's children, that seek
their Saviour in faith, and to be taught among the fleshly
papists, that will be again under the yoke of antichrist.

2. Concerning the second conclusion, I dare be bold to
say, that it has no stay nor ground of God's holy word,
but is a thing invented and found out by man, and there
fore o be reputed and had as false, and I had almost said.

The Protestation of Latimer. 431

as the mother and nurse of all other errors. It were
good for my masters and lords, the transubstantiators, to
take better heed to their doctrine, lest they conspire with
the Nestorians. For the Nestorians deny that Christ had
a true natural body. And I cannot see how the papists
can avoid it : for they would contain the natural body
which Christ had (sin excepted) against all truth, into a
wafer cake !

3. The third conclusion, as I understand it, seemeth
subtlely to sow sedition against the offering which Christ
himself offered for us, in his own person, and for all, and
never again to be done ; according to the scriptures
written in God's book. In which book read the pithy
place of St. Paul to the Hebrews, the ninth and tenth,
where he saith, that Christ his ownself hath made a per
fect sacrifice for our sins, and never again to be done ;
and then ascended into heaven, and there sitteth a merciful
intercessor between God's justice and our sins ; and there
flhall tarry till these lying transubstantiators, and all other
his foes be made his footstool ; and this offering did he
offer freely of himself, as it is written in the tenth of John,
and needed not that any man should do it for him. I will
speak nothing of the wonderful presumption of man, that
dare attempt this thing, without any manifest calling ;
specially that which intrudeth to the overthrowing and
fruitless-making (if not wholly, yet partly) of the cross of
Christ. And therefore worthily a man may say to my
lords and masters, officers, " By what authority do you
this ? And who gave you this authority ?'" When and
where? A man cannot, saith St. John the Baptist, take
any thing, except it be given him from above ; much less
then may any man presume to usurp any honour before
he is called thereunto.

Again: " If any man sin," saith St. John, (1 John
ii.j " we have," (not a masser, nor an offerer upon
earth, which can sacrifice for us at mass : but) " an ad
vocate with God the Father, Jesus Christ the righteous
one;" which once offered himself for us long ago. (1
John ii., Heb. vii.) Of which offering, the efficacv
Hnd effect remaineth for ever. So that it is needless
*.*,< have such offerers ; but if they had a nail driven
throxigh one of their ears, every time they offer, as Christ
had four driven through his hands and feet, they would
soon leave offering. Yet, if their offering- did not bring

432 Latime.r. — Protestation.

gains withal, it would not be so often done. "What
meaneth St. Paul, when he saith, " They that preach the
gospel, shall live of the gospel?" (1 Cor. ix.) Whereas
according to them he should rather have said, " The
Lord hath ordained, that they that sacrifice at mass, should
live of the sacrificing ' But although the Holy Ghost
appointed them no living for their mass-saying in God's
book, yet have they appointed themselves a living in anti
christ's decrees. For I am sure, if God would have had
a new kind of sacrificing priest at mass, then he, or
some of his apostles, would have made some mention
thereof in their master Christ's will.* But belike the
secretaries were not the massers' friends, or else they saw
it was a charge without profit ; it must needs else have
been remembered and provided for, as there was a living
provided for the sacrificing priests before Christ's coming,
in the Jews' times. For now they have nothing to allege
for themselves, that is to say, for their sacrificing, nor for
their living, as those that preach the gospel have. For
Christ himself, after he had suffered, and made a perfect
sacrifice for our sins, and also when he rose again to
justify us, commanded his disciples to go and preach all the
world over, saying, " Whosoever believeth, and is bap
tized, shall be saved." (Matt, xxviii.) But he spake
never a word of sacrificing, or saying of mass ; nor pro
mised the hearers any reward, but for the idolaters,
with the devil and his angels, except they speedily repented
with tears.

Therefore, sacrificing priests should now cease for ever:
for now all men ought to offer their own bodies a living
sacrifice, holy and acceptable before God. (Rom. xii.)
The supper of the Lord was instituted to excite us to
thanksgiving, and to stir us up by preaching of the
gospel, to remember his death till he comes again, accord
ing to his commandment. For Christ bade Peter feed
the flock, and not sacrifice for the flock. I can never
wonder enough, that Peter, and all the apostles, should
forget thus negligently the office of sacrificing, if they
nad thought it necessary, seeing that in these days it is
had in such pi ice and estimation. To feed the flock is
almost nothing with many ; for if you cease feeding,t
still you shall be taken for a good Catholic ; but if you

* The New Testament,
t Preaehinjj or instructing.

The Protestation of Latimer. 433

cease from sacrificing and massing1, you will he taken, I
trow, for a heretic, and soon come to such a place as I and
many of my brethren are in.

Thus, lo ! I have written an answer to your conclusions,
even as I will answer before the majesty of our Lord and
Saviour Jesus Christ, by whose < afy sacrifice I hope to
possess heaven. Therefore I beseech your good master
ships to take it in good part, as I have done it with great
pains, having no man to help me, as I never was before
denied to have. O sirs, you may chance to come to this
age and weakness that I am in, and then you would be
loth to be used as I am at your hands ; that no man may
come to me, to help me for any need, no, not so much as
to mend my hose or my coat And you know that he that
has but one pair of hosen, had need sometimes to have
them mended.

I have spoken in my time before two kings, more than
one, two, or three hours to either, without interruption ;
but now, when I should have spoken the truth out of
God's book, (for that I ever took for my warrant,) I
could not (by your leave) be suffered to declare my faith
before you, (for the which, God willing, I intend to give
my life) not by the space of a quarter of an hour, without
snatches, reja^gs, revilings, checks, rebukes, and taunts,
such as I never heard the like in such an audience, all my
life long. Surely, I have made some heinous offence ;
forsooth, I think it is this : I have spoken against the
mass, and asked, if their god of the altar had any marrow
bones. For I said I had read the Testament over seven
times since I was in the prison, with great deliberation,
and yet I could never find, as I said before, in the sacra
ment of the body and blood of Christ, (which the papists
call the sacrament of the altar,) either flesh, blood, or
bones, nor the word tran substantiation. And because,
peradventure, my masters (that can so soon make Christ's
body of bread, which was not made but conceived by the
Holy Ghost in the Virgin's womb, as God's invaluable
word doth testify, and also all the ancient fathers) might
say, that I doted for age, and my wits were gone, so that
my words were not to be credited. Yet, behold ! the
providence of God, which will have his truth known (yea
if all men held their tongues, the stones should speak*)
brought this to pass, that where these famous men, namely.
M. Cranmer, archbishop of Canterbury, M. Ridley, bishop

LATIMER. U

434 Latimer. — Protestation.

of London, that holy man M. Bradford, and I, old Hugh
Latimer, were imprisoned in the Tower of London for
Christ's gospel preaching, and because we would not go a
massing, every one in close prison from other, the same
tower became so full of other prisoners, that we four were
thrust into one chamber, as men riot to be accounted of.
But, God be thanked, to our great joy and comfort, there
did we together read over the New Testament, with great
deliberation and painful study. And I assure you, as I
will answer before the tribunal throne of God's Majesty,
we could find in the Testament of Christ's body and
blood, no other presence but a spiritual presence, nor that
the mass was any sacrifice for sins ; but in that heavenly
book it appeared, that the sacrifice which Christ Jesus
our Redeemer made upon the cross, was perfect, holy, and
good ; that God the heavenly Father required no other,
nor that ever again to be done, but was pacified with that
only all-sufficient and most painful sacrifice of that sweet
slain Lamb, Christ our Lord, for our sins.

Wherefore stand from the altar, you sacrileging* (I
should have said you sacrificing) priests ; for you have no
authority in God's book to offer up our Redeemer, neither
will he any more come into the hands of sacrificing
priests, for the good cheer you made him when he was
among your sworn generation. And I say, you lay peo
ple, as you are called, come away from forged sacrifices,
which the papists do feign only, to be lords over you, and
to get money ; lest your bodies, which are or should be
Christ's temples, be false witness-bearers against the blood
of our redemption. For the Holy Ghost promised to St.
John in the eighteenth chapter of the Revelation, that if
you come from them, you get none of their plagues ; but
if you tarry with them, you have spun a fair thread ; for
you shall drink of the same cup of God's wrath that they
shall. And there by your playing at main chance, you
bring all the righteous blood that wicked Cain hath shed,
even upon your own heads. Choose you now, whether
you will ride to the devil with idolaters, or go to heaven
with Christ and his members, by bearing the cross.

Now I am sure this speech hath offended my lords and

masters ; and I marvel at it, for I ask no other question,

than requiring to know, if their bread-god had flesh,marrow,

and bones, or not, as our dear Redeemer had, and as they,

* Sacrilegious.

The Protestatio7i of Latimer. 43i>

good doctors, I warrant you, affirm and set forth with fire
and fagot, that their white idol, I should have said their
altar god, hath. Therefore, methinks, they are angry
with me without a cause. But one thing this trouble hath
brought me unto, that is, to be acquainted wi(h Dr.
Weston, whom I never saw before. And I had not
thought he had been so great a clerk.* For in all King
Edward's time he was a curate near Bishopsgate, and held
him well content to feed his parishioners with the doctrine
that he now calls heresy, and is sent from the Queen to
judge us for the same. ' But I pray God send him a more
merciful judgment at the hand of Christ, than we receive
of him. And I would ever have him, and all those that
be in rooms, f to remember, that he who dwelleth on high
looketh on the things upon earth ; and also that there is
no counsel against the Lord, as St. Paul saith, (I Cor. i. ;)
and that the world has and ever hath been a tottering
world ; and yet, again, that though we must obey the
princes, yet are we limited how far ; that is, so long as
they do not command things against the manifest truth.
But now they do; therefore we must say with Peter and
John, " We must obey God before man." (Acts v.) I
mean no other resistance, but to offer our lives to the
death, rather than commit any evil against the majesty
of God, and his most holy and true word. But this i say
unto you, if the Queen has any pernicious enemies within
her realm, they are those that cause her to maintain
idolatry, and to wet her sword of justice in tne blood of
her people, that are set to defend the gospel ; for this hath
been always the destruction both of kings, queens, and
whole commonwealths ; as I am afraid it will make this
commonwealth of England to quake shortly, if speedy
repentance be not had among the inhabitants thereof.
But you cannot say that you have not had warning, and
therefore take heed betimes, and be warned by other
countries, that have forsaken God's known truth, and
followed the lies of men. If not, other lands shall be
warned by you.

You that are here sent to judge our faith, be not learned
indeed, I mean not aright ; because you know not Christ
and his pure word. For it is nothing but plain ignorance
to know many things without Christ and his gospel.
St. Paul saith, that he knew nothing but Jesus Christ
•Scholar. • -f Places, authority.

\ "7

Latimcr. — Protestation.

crucified. (1 Cor. ii.) Many men babble much about
Christ, who yet know not Christ, but pretending to follow
Christ, craftily cover and darken his glory. And indeed
these are the fittest men to dishonour a man, that seem
to be his friends. Depart from such men, saith the apostle
to Timothy. It is not out of the way to remember what
St. Augustine saith against the epistle of Petilianus,*
" Whosoever," saith he, " teaches anything as necessary to
be believed, which is not contained in the Old and New
Testament, the same is accursed." O beware of that
curse, you that so stoutly set forth men's doctrines, yea,
wicked blasphemy against the truth. I am much deceived,
if Basilius have not the like words ; "Whatsoever," saith
he, " is besides the holy scripture, if the same is taught
as necessary to be believed, the same is sin." Oh ! there
fore take good heed of this sin. There are some that speak
false things, more profitable to the purse, and more like
the truth than the truth itself. Therefore St. Paul giveth
a watch-word, " Let no man deceive you," saith he, " with
probability and persuasipns of words." What a damnable
act have you done ! You have changed the most holy
communion into a wicked and horrible sacrifice of ido
latry ; and you deny to the lay people the cup, which is
directly against God's institution, which saith, Drink ye
all of this. And where you should preach the benefit of
Christ's death to the- people, you speak to the wall in a
foreign tongue. God open the door of your heart, that
you may for once have more care to enlarge the kingdom
of God than your own, if it be his will.

Thus have I answered your conclusions, as I will stand
imto with God's help to the fire. And after this I am
able to declare to the majesty of God, by his invaluable
word, that I die for the truth ; for I assure you, if I could
grantf to the Queen's proceedings, and endure by the word
of God, I would rather live than die ; but seeing they are
directly against God's word, I will obey God more than
man, and so embrace the stake.

By H. L.

* Lib. iii. cap. 6, contra Cras. Petiliani
t Submit.

THE END.

LONDON: WHilAM CLOWE3 AND SONS. STAMFORD STREET

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