BR 45 .B74 v.4 
 
 British Reformers 
 

 TLATIM. 
 
w 
 SELECT 
 
 SERMONS AND LETTERS, 
 
 OF 
 
 / 
 
 Dr. HUGH LATIMER, 
 
 Bishop of Worcester and Martyr, 1555. 
 
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 Page. 
 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 34 
 
 Sermon on the Passion of Christ. 
 
 His seventh Sermon preached before King Edward VI., at 
 
 Westminster, April 19, 1549 51 
 
 Sermon on Covetousness. 
 
 Hi3 last Sermon preached before King Edward VI., 
 
 A. D. 1550 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 1 32 
 
 The fourth Sermon 144 
 
 The fifth Sermon 162 
 
 The sixth Sermon 184 
 
 The seventh Sermon 197 
 
 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, 1552. 235 
 The Day of Judgment. 
 
 Preached on the second Sunday in Advent, 1552 253 
 
II CONTENT?. 
 
 Page. 
 Jesus Christ the true Messiah." 
 
 Preached on the third Sunday in Advent, 1552 273 
 
 On Christian Love. 
 
 Preached on the 28th of October, 1552 291 
 
 The Birth of Christ. 
 
 Preached on Christmas Day, 1552 20& 
 
 The Birth of Christ 
 
 Preached on St. Stephen's Day, being the day after Christ- 
 mas Day, 1552 308 
 
 Joseph and Mary at Jerusalem. 
 
 Preached on the first Sunday after Epiphany, 1553 320 
 
 The Leper Cleansed. 
 
 Preached on the 26th of January, 1553 336 
 
 Christ Stilling the Tempest. 
 
 Preached on the 31st of January, 1553 349 
 
 The Parable of the Tares. 
 
 Preached on the 7th of February, 1 553 356 
 
 The Parable of the Householder. 
 
 Preached on the Sunday called Septuagesima, 1553 365 
 
 Extract from the Sermon ou Repentance 375 
 
 Extract from the Sermon preached before the convocation of 
 
 the clergy, June 9, 1536 876 
 
 Extract from the Sermon preached on Twelfth Day, 1553 ... . 3*6 
 
 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 Baynton, knight 40 1 
 
 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 
 
 OF 
 
 DR. HUGH LATIMER. 
 
 Bishop of Worcester, and Martyr, 1555. 
 
 JJr. 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 
 be 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. B 
 
 
2 Latimer 
 
 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 ; but, 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 nattering men to 
 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 New 
 
 b2 
 
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 
 active 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 
 undertaking 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, whe.i 
 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. Aiter 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: 1 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. 7 
 
 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 tw r o 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 ?" 
 
 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 the 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 
 old 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." 
 
 • Stiff. 
 
8 Latimer, 
 
 All being prepared, a lighted fagot was brought and laid at 
 Ridley's feet. Latimer then turned, 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 author 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 
 
 b3 
 
10 Latimer 
 
 opened, and none could shut, and that he shut, and none 
 could open. He preached how God loved the world, and so 
 loved 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 say 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 conformity 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 THE RIGHT REVEREND FATHER, AND CONSTANT 
 MARTYR OF JESUS CHRIST, 
 
 HUGH LATIMER. 
 
ma. 
 
 OF 
 
 THE SERMONS OF THE CARD.* 
 
 Preached at Cambridge, in Advent, about the year 1529. 
 
 John i. 
 
 And this is the record of John, when the Jeivs 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 their 
 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 sacraments. 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 and pleasantly applied by him, and also 
 wrought in the hearers much fruit, to the overthrow of popish super- 
 stition 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 Latimer. — 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 directly 
 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 «hall 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. 15 
 
 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. v 
 
 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 tiken from the French by King Edward III. in 1346, 
 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 
 loss of it deeply affected Queen Mary, and was one cause of hei 
 death. 
 
86 Latimer. — Sermon, 
 
 king 1 , seeing" the great infidelity of this person, discharges 
 this man 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 wrong 
 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 wrong in also losing the same; yea, 
 
Of the Card. 17 
 
 we 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 
 vileness ; whereby of himself he was not worthy to do any 
 thing laudable and pleasant to God, but evermore bound to 
 corrupt atfections 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 veng-eance 
 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 surfer 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. Here 
 
 * 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 nothing- 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 (or 
 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 1 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 he 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 : — 
 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 neiffh- 
 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 
 vvell 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 but small 
 faults, as to be angry and speak nothing of it — to declare 
 
Of the Card. 21 
 
 it, 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 Jews had amongst themselves a place of 
 
22 Latimer. — 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 
 I 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 other- 
 ways, 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 J 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 
 
 * Tophet, 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 1522. At that period the Turks were invading Europe, 
 Mid made considerable progress, especially in Hungary. 
 
Of the Card. 23 
 
 dame, 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 no 
 * Trade, employment 
 
24 Latimer. — Sermon. 
 
 winners, but great losers ; but who are they now-a-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 tow r ards 
 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 
 tc eive 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 come so nigh him." 
 Christ, understanding the evil mind of this Pharisee, said to 
 him : " Simon, I have somewhat to say unto thee." " Say 
 what thou pleasest," 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. 25 
 
 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 we 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. 
 
 latimeu. 
 
-26 
 
 THE SECOND 
 
 THE SERMONS OF THE CARD. 
 
 John i. 
 
 "And this is the record of John, when the Jews se?it 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 
 nnto 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 you 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 to 
 
 * Love to God 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, 
 M 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 
 g-ood 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 anv 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 go 
 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 questions, 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. 29 
 
 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. 
 
30 Latimer. — Sermon. 
 
 tongue, with his feet, with his hands and his body; for all 
 these 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, 
 44 1 am a christian man jP Then you must again ask of 
 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 riot 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 neighbour. 
 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 sintul 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 setup 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 
 provided him a glorious place in your hearts. But be- 
 
 * It. is customary in popish countries to offer Urge 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. 
 
 X One who is spiritually de;.d. 
 
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 i£ 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 18tb 
 dav of January, anno 1548 — 9 
 
 Romans xv. " All things which are written, are written 
 for our erudition and knowledge. . All thing's 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, t honourable audience, that I 
 purposed to declare unto you two things, the one, what 
 seed should be sown in God's field, in Gods 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,} as 
 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 of 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. 
 
 t The sermon here mentioned has not been preserved. 
 
 X \> rested or 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 ploughman. 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. 
 
 Weil 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, I say, to bring his fiock to a right faith, 
 
 * Breaks the clods. t Wandering, changing. 
 
8*5 Latimer. — Sermon. 
 
 and then to confirm them in the same faith. Now casting 
 them down with the law, and with threatening* of God 
 for sin ; now ridging 1 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, by 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 
 enter 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, 
 14 lie that desireth to have the office 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 
 Iiis 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 thins: 
 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 and 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 
 to amend your ill living than be angry when you arc 
 
38 Latimer. — 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, it' 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 port of the reign 
 of Henry Vlll., when the king hearkened again to his popish 
 counsellors, many citizens became favourers of Romanism 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 \e 
 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 iudeed 
 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 your bodies, 
 * Working. t Holy and virtuous. 
 
Of the 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 sustentaticn 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. f 
 
 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 I 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. 
 
 t 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 not 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 heen 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 1 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 
 effice, 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 — Sermon. 
 
 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 op 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,t 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 bis 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 fruitful 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. 43 
 
 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 offerino-. 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 himself, 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 actual 
 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 Father's 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. 
 
 W T hy 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 ? 
 Wliat 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 has 
 
 * The pope 
 
48 Latimer. — Sermon. 
 
 taken away some part of Christ's sanctification ; every one 
 has robbed some part of Christ's passion and eross, and 
 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 away 
 devils; yea, and I would this had been the worst. I 
 would this were the worst. But woe worth 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 eross, 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 honour 
 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 
 g-ospel, and to hinder the kings 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 washers, persons who gloss over popish doctrines and 
 practices. 
 
Of the Plough. 49 
 
 but 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 
 ire the blanchers 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 not 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 like 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 part? 
 of the realm, if the prelates will diligently apply to their 
 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 to the throne, and the 
 grosser corruptions of the church of Rome were being removed. 
 LATIMER. D 
 
5U Latimer. — 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, 
 I 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 
 
51 
 
 ON 
 
 THE PASSION OF CHRIST, 
 
 BEING 
 
 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 rebuked 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 
 for 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 numhers that attended. In the 
 six tirst 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. 
 
 D 2 
 
52 Latimer. — Sermon. 
 
 This day is commonly called Good Friday. Althougn 
 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 I 
 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 villain, some in agrum, 
 some in prcedinm. But it is all one ; whether Christ 
 came into a grange,t 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 fall to prayer 
 
 * Not praying for their deliverance from purgatory, according to 
 the Komish custom 
 t A lonely farm. 
 
On the Passion of Christ 53 
 
 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. 
 He 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 men. 
 
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 hanged 
 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 
 ue knew well enough, that his passion was at hand, that 
 Judas was coming 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 coming' 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 shipmeu 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 not 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, " Be not afraid." A friend of mine told me 
 of a certain woman, 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 day and night, and comforted him as they could, but 
 no comforts would serve. As for the comfortable places 
 of scripture, to bring them unto him, was as though a 
 man 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 again openly professed the gospel, for which he was 
 again apprehended and was burned in a. d. 1531. Bilney was one of 
 LiUnners 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 sait'h, " 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. w 
 
 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 part 
 have done, all that you for your part have done, and that 
 any man else hath done ; if he had done all 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. 
 
Oil the Passio7i 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 delight 
 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 Latimer. — Sermon. 
 
 Creator, and not to any creature. And therefore awa^ 
 with these avowries : let God alone be our avowry ;* 
 what 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 death : and if they forsook him, 
 or run away — in case they tripped or swerved, yet to come 
 again. 
 
 But our Saviour 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 comes, suffer 
 ine 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 tiling, that he should so often tell his disciples 
 * A pleader or advocate. 
 
On the Passion of Christ Gl 
 
 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. His 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 Latimer. — Sennon. 
 
 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 
 a<rain. 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 rulers ; 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 lie had left none behind him. Remember you, 
 my lords, that you pray in your houses for the better 
 
 * Public designs. 
 
 t 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 
 once 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 it P»nt now 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, he 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 ; another 
 while to his friends, and found no comfort at them ! 
 
 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." That the Father would 
 not hear his own Son, was another punishment due to our 
 
61 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 
 upon 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 muketh 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 kins:. 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 had 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 a. 
 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 Vlli. 
 
66 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 horrible 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 ? Forsomuch 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 ang'cls' 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 
 attributed! 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 Latimer. — 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; 
 I 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 Dur 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 to 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 \vere 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 
 blessed 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 lone: ajro a ffreat 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, 
 no 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 vdiich 
 may the Father of heaven bring you and me. Amen. 
 
70 
 
 ON COVETOUSNESS, 
 
 BEING 
 
 His last Sermon preached before King Edward, A.D. 1550. 
 
 Luke xii. 
 Take heed and beware of covetousjiess. 
 
 Take heed and beware of covetousness : — take heed 
 and beware of covetousness : — take heed and beware of 
 covetousness. And what and if I should say nothing- else, 
 these three or four hours (for I know it will be so long 1 , 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 1 , 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 dilference, 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 in 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 
 his 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, is 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 wanteth 
 discretion. 
 
 * Learning. 
 
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 thing's, 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 I, 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 not with the lack of discretion, or with the 
 inconvenience of the time. 
 
 I will now ask you a question — T 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- 
 enin&rs 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 place 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 Covelousness 73 
 
 prophet, and thereupon did penance, to turn away the 
 wrath of God from them. Well, what shall we say? I 
 will say this and not spare ; Christ saith, Nineveh shall 
 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 multi- 
 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. E 
 
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 marrv- 
 ing with Cain's seed, for fear of falling from God to 
 wickedness thereby. 
 
 And Jiere 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 
 for adulterers, and that adultery should be punished with 
 death ; and that might be a remedy for all this matter. 
 * Give directions respecting. 
 
On Covetous? tess. 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 t 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 book saith, " The earth was replete with 
 iniquity, for they oppressed the poor." They made them 
 slaves, peasants, villains,* and bondmen unto them. These 
 were giants, so called from the property t 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 place where 
 they lived, 
 t Usual conduct. 
 
 K 2 
 
76 Latimer. — Sermon. 
 
 in stature or procerity* of body. And this was covetous 
 ness, wherewith God was so displeased, that he repented 
 that he had made men, and resolved utterly to destrov 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 
 threatening*, 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 
 you ; but I cannot tell how long time 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 me 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 twenty 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 threatenings, 
 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 Covetousness. 77 
 
 covetousness 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 epistle, 
 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 I 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 root; 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. 
 
 t In the summer of 1549 there was a very serious insurrection in 
 many parts of Englaad, but chiefly in Norfolk and Devonshire, 
 
7S 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 
 carl of VI arwick gave them batile, routed them, and executed Ket, 
 with his principal adherents. — Sluice s Amah. Hulinslud's Chronicles. 
 * Report. 
 
On Covetousness. 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 clays 
 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 tuu?n, if they get any other venisont) 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 
 lack, 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 game. t It was felony to steal deer. 
 
SO Latimer. — 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 rebel- 
 
 * Two prisons where the opposers of popery were often confined. 
 
On Covetousness. 81 
 
 Hon ; 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 suoremacv of the pope. 
 
 E 3 
 
82 Latimer. — Sermon. 
 
 df 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 1 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. 
 God saith : "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 a? 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 remembereth not the pain, 
 because there is a soul brought forth into the world." 
 
 But as it is a part of your penance, ye women, to tra- 
 vail in bearing your children; so it is a part of your 
 penance to be subject unto your husbands; 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 Coveiousnest. 83 
 
 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.'' 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 not 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 used 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. 
 
64 Latiincr. — 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 comes 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. 
 
85 
 
 ON COVETOUSNESS, 
 
 BEING 
 
 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 
 * Mark iv. 18, 19. 
 
86 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 infects 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 to 
 such, and will not suffer 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, you that are magistrates, their sin doth 
 * Fairly, properly 
 
On Covetousness. 87 
 
 leaven 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 
 thev 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 :" 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 do»e, be it never so privily done. 
 
 These fellows that have their fetches, and their far 
 
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. t 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.t Tf 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 of 
 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. t Examined and passed. 
 
90 Latimer. — Sermon. 
 
 since, and what buildings you make daily. Well, I pray 
 you 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 dues. They are unpaid some of them three 
 )i tour 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 e\il-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, and 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 lie was 
 that thus made restitution? But should I have named 
 
 * Certain ofiicers 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 Covetousness. 91 
 
 him? Nay, they should as soon have 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 fort 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 proverb ; " 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 way 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 
 
 * Whidpipe ; he means his breath, " his life." 
 + Make restitution to. 
 
 X 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 tails 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, his 
 disciples said unto him, " They there would have stoned 
 thee, and wilt thou now go thither again ?" " What," 
 
On Covetoumess. 93 
 
 saith he again to them, " are there not twelve hours in the 
 day?" God hath appointed his times 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 
 Jiey 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 
 rebellion or invasion every man was bound to serve as a soldier for 
 a certain number of days. 
 
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 
 shalt not die. 
 
 It was a marvel that Jonas escaped in such a citv. 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 w r as, " 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 ; 
 4 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 sins 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 with a scholar 
 of Cambridge, who being demanded of his tutor how he 
 
On Covetousness. 95 
 
 understood his lesson, and what it meant ; " I know," 
 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 fliem, except this man, has returned to grace 
 and to the truth again. 
 
 But yet, 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, yet it is 
 
96 Lati)?ier. — Sermon. 
 
 forgiveable in the blood of Christ, if one truly repent ; and 
 
 10 it is universal. As there is also another scripture, 
 
 11 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 
 the„y 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 
 
 trates ; if you will not maintain schools and 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 living's 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 p 
 
9S Lutiiiier. — 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 himself, 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 H umber, in Scotland, and all 
 
On Covttousness. 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 betw T een 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 ?" saith 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 a 
 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 
 
 f 2 
 
100 Latimer. — Sermon. 
 
 sentence of that matter according: 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 Covetousness. 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 kino*. " 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 
 suffer him peaceably to enjoy that which is his." 
 
 This is a noble king, and this I tell for your example, 
 that you may do the like Look upon the 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 of 
 the priest, and would needs offer incense in the sanctuary, 
 
10^ 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 1 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 ptfer 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, 
 '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 any 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 
 judge. And therefore when the woman taken in adultery 
 was brought before him, he refused not to be the judge, 
 
On Covciousness. 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 living ; 
 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 fe*llow, (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 ?" 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. — Sen?ion. 
 
 do live best. And there is a proverb which I read manv 
 years aero : " 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 
 liches 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 hurt ? 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 bams ; 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 which 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 Covetoumess. 103 
 
 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. I 
 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. 
 
 * Inform against. 
 
 i Charcoal; other coal was then scarcely used. 
 
 f3 
 
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 
 man'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 fhem 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 many, 
 " 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? Ecclesiastes v. " Another evil, and an- 
 * Son)e of the editions read flve hundred pounds to the poor. 
 
On Covetousness. 107 
 
 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 for ever." 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 all 
 honour, glory, and praise, for ever and ever. Amen. 
 
108 Latimer. — Sermons. 
 
 THE FIRST 
 
 OF SEVEN SERMONS 
 
 ON THE LORD'S PRAYER. 
 
 Preached before the virtuous and honourable lady Katheriue, Duchess of 
 Suffolk,* in the year of our Lord 1552. 
 
 Matthew vr. 
 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 I 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 Elizabeth. The 
 Duchess died in lobO. 
 
First Scr?no?i on the Lord's Prayer. 1C9 
 
 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. — Sermons. 
 
 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 word, 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 ; most people that used it being totally ignorant of the 
 meaning of the words. 
 
First Sermon on the Lord's Prayer. 1 1 1 
 
 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 trouble 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, 
 
112 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 law 
 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 be hurtful unto us. Christ dying for us, as all the 
 the scripture, both of the new and old testament, witness- 
 eth ; " 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. 113 
 
 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 heaven." 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. lxvi.) 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 will 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 o-ood-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 1 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 
 lenffth it died fn harvest time. She went to her neis;h- 
 hours 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 hail 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. \ 17 
 
 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, saith 
 
118 Latimer. — Sermons. 
 
 .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 w r ould 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. (Acts xxvii.) 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 not 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 
 them only who are faithful and believe in God, who 
 
 * Chattering, idle talking. 
 
120 Latimer. — Sermons. 
 
 endeavour themselves to live according; 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 man," 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 
 life, and finally, everlasting joy and felicity. Amen. Let 
 us pray, " Our Father," &c. 
 
J21 
 
 THE 
 
 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. O 
 
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 the 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 " hea- 
 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 
 
Second Sermon on the Lordfs Prayer. 123 
 
 and omnipotency by this word " heavenly ;" but I would 
 have you to consider well this word "our;'' for it is a 
 great help anto 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 
 rather, 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 
 
 g2 
 
1 24 Latimer. — Sennons. 
 
 like, are not in the case to talk with God. God will not 
 hear them, he cannot abide them, they stink before his 
 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 
 it 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 ;" I 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 What the name of God is, see Exnd. xxxiv. Zech. ix. Rom. x. 
 Jer. x. Joshua iv. Dcut. iv. Psa] xlix. Nehem. ix. Exod. xx. 
 Jcr. 1. Gen. xviii. Exod. xv. Psal. xviii. Psal. vii. Psal. xlvi. Isa. xii. 
 
Second Sermon on the Lord's Prayer. 120 
 
 holy already. But I desire that he will give us his Spirit, 
 that we may express him in all our doing's, and conversa- 
 tions ; so that it may appear by our deeds that God is 
 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,-' he will punish sin, and those who blaspheme 
 his holy name. 
 
 I heard of late that there are some wicked persons, 
 desp'isers 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 
 conjrreffation. 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 in 
 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 shalt 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. 
 
126 Latimer. — Sermons. 
 
 ^lander and blaspheme his holy name ; we make him a 
 liar, as much as lieth in us. For he saith, "I will deliver 
 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 you 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 ourselves 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 all 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 w r ould 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 
 deliverance, 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 power of the fire. 
 
 Happy are those that suffer for God's sake. The prophet 
 saith, " Commit thy way unto the Lord, and he shall bring 
 
 * The method. 
 
Seco?id Sermon on the Lord's Prayer. 127 
 
 it to pass ;" (Ps. xxxvii.) that is to say, When thou an in 
 trouble, call upon the Lord, believe in him; and if it be 
 good for 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 we 
 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 
 furtherance of learning, for maintaining of schools and 
 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 ? 
 * Of that sort of persons. 
 
128 Latimer. — Sermons. 
 
 Preachers are Christ's vicars : " They are Christ's ambas- 
 sadors. St. Paul saith, " The gospel is the power of God 
 (into 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 
 ls 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 God 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 
 servants, who do their duties as long as their master is in 
 
Second Sermon on the Lord's Prayer. 129 
 
 sight ; but as soon as their master is gone, they play the 
 tubbers.* 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. hi.) 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 differ 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 he 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 with God's 
 commandment, and what is against it, it is enough for 
 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, 
 a 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 ought 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, and 
 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; so 
 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 bears, how shameless men are; how the name of 
 God is brought into derision. Therefore let us say from the 
 
Second Sermon on the Lord's 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 a 
 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 Father, 
 Son, and Holy Ghost. Amen. 
 
132 
 
 THE 
 
 THIRD SERMON 
 
 UPON 
 
 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, every man 
 whereunto God hath appointed him. And because the 
 word 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 that 
 
Third Sermon on the Lord's Prayer. \ 33 
 
 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 1 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 inferior 
 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 kings 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 
 can hurt us without the permission of God our heavenly 
 Father. For all those great rulers that 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.''t (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. VI. 
 
 t Partiality and favouring. 
 
Third Sermon on the Lord's Prayer. 135 
 
 shall we, if we follow their wicked examples. Isaiah, that 
 nearty prophet, confirmeth the same, saying 1 , " 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 righteous- 
 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 leader 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 our 
 Saviour says, " The kingdom of 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 
 
 faithful. 
 
 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 desire 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 
 devil. 
 
 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 unlooked 
 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 
 parents ; 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: let not my enemies have the victory over me." So 
 
£38 Latimer. — Sermons. 
 
 we must call upon God without intermission. For you 
 mav 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 o-race 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 goaiy, 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 sutler for God's 
 holy word's sake stirs up a great many ; and happy is he 
 
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 and 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 glory. 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 
 they could 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, this prayer ; for he would have no 
 
140 Latimer. — Sermons. 
 
 end of this worldly life, he would have his heaven here. 
 Such fellows are not meet to say, " Thy kingdom come ; w 
 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 fast 
 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- 
 mi 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 shalt 
 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 LoriTs Prayer 141 
 
 which do well, shall receive good things at God's hand, 
 they shall be blessed, and all things shall go well with 
 them. Now, how chances it that we see daily the wicked 
 are blessed of God — they have and possess his benefits, 
 and the good are cursed, which is a wonderful thing. 
 
 God the Almighty, 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 surfers 
 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 ; w which thing is 
 
 * Make that the great object of their lives, and their chief pursuit 
 
142 Latimer. — Sermojis. 
 
 ulready 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,t 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 reformers both on the continent and in England generally 
 supposed that the day of judgment was at hand. 
 
 t He eats other men's IJesh that oppresses other men to maintain 
 his own delicious diet. 
 
Third Sermon on the Lord's Prayer. \4'6 
 
 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 unto 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 i 
 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 Father, God the 
 Son, and God the Holy Ghost. Amen. 
 
144 
 
 THE 
 
 FOURTH SERMOIS 
 
 UPON 
 
 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, teaches 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 our own selves ■ 
 
Fourth Sermon on the Lord's Prayer 145 
 
 for 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 helpeth 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 not 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 Latimer. — 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 5" where 
 we learn that our Saviour is ordained of God to bring 1 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. 
 
 I have said now many times, and I say it yet again, 
 Whatsoever we desire of God, let us desire 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 mueh we are bounden unto God, that he 
 opens unto us his word so plainly, and teaches us so truly 
 
 h 2 
 
1 IS 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 of 
 magistrates, when they pray, they pray against themselves.* 
 
 Therefore it is most proper for us to live in subjection, 
 and not to prefer our 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 from 
 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 magib- 
 
 * Latimer here instances several laws which are now obsolete or 
 repealed. 
 
Fourth Sermon on the Lord's 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 cannot 
 bear to be rebuked ; they cannot bear when the preacher 
 speaks against their wickedness : unto them T 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. Therefore God said unto him, 
 
159 Latimer. — Sermons. 
 
 " Be ruler over it ;' also, " Replenish the earth, and sub- 
 due 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 all 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 
 c:;re 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 will 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 very poor 
 and needy. Therefore such valiant beggars are thieves 
 
Fourth Sermon on the Lord's Prayer. 151 
 
 before God. Some of these valiant lubbers, when they 
 came to my house I communed with them, charging- 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 or 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 our 
 Saviour Christ, " I 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 wil« 
 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 choose 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-?wster, 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 ofour 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, 
 they 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 
 
 fasting and prayer. But Saint Peter, what did he? 
 
 IWarry, he forgot his Pater- noater ; for when there came 
 
 * Latimer here refers to Judith and Susanna. 
 
Fourth Sermon on the Lord's Prayer. 1 53 
 
 but 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, thai' 
 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- 
 g'ot 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 
 those 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 justirieth the wicked, and he that con- 
 demned 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 
 be Dimished. I myself once knew where there was a raau 
 
 * Jurors. 
 H 3 
 
1 5 4 Latimer. — Se rm ons. 
 
 slain by another man 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 lor 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 he 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 that 
 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, 
 k ' 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 taught discretion, if 
 they will go so to work. They say magistrates would be 
 brought out of estimation, if they should be handled 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 y and commend your well-doing 1 . 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, 
 
1 56 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 I am to do my Father's will who is in heaven. By 
 what 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 i9 
 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 chink 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 
 hast 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 r 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 
 tat ; 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 cat 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 Lord's Prayer. 157 
 
 preaching; 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 in 
 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 saying, 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 \irgin Mary was immaculate, or with- 
 out sin. 
 
1 58 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 1 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 manner 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 Lords 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 kino- 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 will. Another example, wherein it appears how 
 diligently the angels do God's 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 "-ood 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 abie 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, and 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 or the Lord's Prayer. 16 1 
 
 his 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, 1 will desire you let us pray tog-ether, and so 
 make an end ; but you must pray with a penitent heart ; 
 for God will not hear the prayer that proceedeth from an 
 impenitent heart; it is abominable in his sight. I desire 
 you to sav after me, " Our Father,'' &c. Amen. 
 
162 
 
 TKE 
 
 FIFTH SERMON 
 
 fJPON 
 
 THE LORD'S PRAYER.* 
 
 Matthew vi. 
 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 heaven, 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 psalter without faith. 
 
 By what I have now said, you may perceive that the 
 common opinion and estimation 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 /+ and 
 
 * The reader of these sermons will recollect, that the preachers of 
 that period w<rc accustomed to take a wider range in their observa- 
 tions upon scripture, for popular use, than is requisite or usual in 
 modern times. 
 
 t Lord's Prayer. 
 
Fifth Sermon on the Lord's Prayer. 163 
 
 so we make it a light matter, as though every man knew 
 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 Avith 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 
 
]64 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." 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 that woman who live 
 tog-ether 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 house 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 are 
 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 tc their business, he in 
 
 •Evil. 
 
1G6* Latimer. — 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 novv-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 r . 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, chat 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. 1 o'7 
 
 him, and to live after his commandments. But as for the 
 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 1 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 to 
 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 forgets his horse, the hostler cometh and saith, " Sir, 
 
1 ob Latimer. — Sermons. 
 
 how much bread shall I give unto your horse?" He 
 saith, "Give him twopenny worth ;" I warrant you this 
 horse will never be fat. Therefore a man should not say 
 to the 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, 
 44 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 masters 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 he was, and when he came to his journey's end, 
 he would neither eat nor drink before he had done his 
 
Fifth Sermon on the Lord's Prayer. 1 GO 
 
 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 till 
 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, we 
 pray for fair weather ; again, when we lack rain, we pray 
 that God will send rain. And in that prayer we pray for 
 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 
 
 I.ATIMER. I 
 
170 Latimer. — Sermons. 
 
 our heavenly Father, which he showeth daily over us. For 
 our Saviour, knowing" the liberality of God our heavenly 
 Father, commands us to pray. It" he would not give us 
 the things we ask, Christ would not have commanded us 
 to pray. If he had borne an ill will against us, Christ 
 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 the 
 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 
 is 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 
 us 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 jnves I cannot 
 * A God also for others. 
 
Fifth Sermon 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 
 title 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 poor 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 not 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 ? What 
 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, when there 
 
 i2 
 
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. If 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 lacl^ 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 hard 
 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, w r hen 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 Lords 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. 
 
 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 w ell 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 mouth, and so they come to the market. 
 
174 Latimer. — 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 
 (he 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 I 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 surfers his sun 
 
\ 76 Latimer. — Sermon*. 
 
 to rise upon the just and unjust." Also, " We cannot tell 
 outwardly by these worldly things, who are in the favour 
 of God, and who are not :" for they are common unto 
 n-ood 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." 
 I 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 
 tnnm (mine and thine). Now all things gotten otherwise 
 are not ours ; as those things which are gotten by crafty 
 conveyances,* by guile and fraud, by robbery and stealing, 
 by extortion and oppression, by hand-making, t (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 gooris 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 of 
 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, I when 
 they are not able in any wise. Ezekiel saith, " When the 
 
 * Contrivances. 
 
 t La\iii£ hands upon, or pilfering. 
 
 4 \\ ill or desire to do it. 
 
Fifth Sermon on the Lord's 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. Angus 
 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 first lesson, how 
 Zaccheus was a bribe-taker, but they will not read the 
 second ; they say A, but they will not say B. 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 thing 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 our 
 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 shalt 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 floods 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?" (1 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 %\ho 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 Praye? . 179 
 
 faithful men do — we cannot tell how long this religion 
 shall abide ; it is good to be 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 help 
 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- 
 bour 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, 
 
ISO Latimer. — Sermons. 
 
 it is a cood thing to punish them according unto the king's 
 most godly statutes. For God himself saith, " In the 
 sweat of thy face shaltthou 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 thv 
 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 ha5 
 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 t with 
 that ; but how shall we come by it ? — Give. 
 
 This is the way to get — to relieve the poor. Therefore 
 
 • a country landholder, 
 t Jftt well pleased. 
 
Fifth Sermon on the Lord's Prayer. 181 
 
 it is a false and wicked proposition, to think that with 
 giving 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 be unto 
 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 ; 
 4 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 Latimer. — Sermons. 
 
 with gain ; give twenty-pence, and thou shalt 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 sha'l 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 
 maybe 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 yjounds, they shall have a hun- 
 dred fold again in this life, and in the world to come life 
 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 me. 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 Lord's Prayer. 1S3 
 
 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 us, 
 saying, " Our Father which art in heaven, ' fyc. Amen. 
 
 * Anxiety, apprehension. 
 
784 
 
 THE 
 
 SIXTH SERMON 
 
 UPON 
 
 THE LORD'S PRAYER. 
 
 Matthew vi. 
 
 And forgive us our trespasses, as we forgive them that 
 trespass against us. 
 
 This is a very good prayer, if it is said in faith with the 
 whole heart. None ever said it with the heart, but he 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 )ou 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, that 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 
 God'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 
 oug-ht to 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 wasZaccheus; 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 takerd generally. 
 
1S6 Latimer. — Sermons. 
 
 good name, and of his goods 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 : Scepe precor mortem, 
 mortemque 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 hideth that same time from us." For some die in 
 young 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 Lord's 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 
 w r ell-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. Peradventure 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 presumptu- 
 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 
 
1S8 Laumtrr. — 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, I 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 and 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 s.naP I 
 come unto it? Truly by faith: faith is the hand wnere- 
 
Sixth Sermoji 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 ; 4i 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 ag-ainst 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 said in the reiirn of king Edward VI. 
 
J 90 Latimer. — Sermons. 
 
 an example ; that man hath clone 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 ; 1 forgive 
 him. Do I now, in forgiving my neighbour his sins which 
 lie 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 were io 
 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 oi 
 Christ. 
 
 What shall we learn now by this addition, where we 
 say, "As we forgive them that trespass against us ?'' I 
 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 Lord's 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 rny 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 faith, 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 of 
 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. 
 
1 ( J l l Latimer. — Senna/is. 
 
 thou art, that sufferest such wrongs, cither 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 I 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 
 Ray, '* 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 sins; 
 only Christ; he is "the Lamb of God which taketh away 
 
Sixth Sermon on the Lords Prayer. 193 
 
 our sins." Therefore when we are sick we should say; 
 *' Lord God, thy will be done ; if I can do any thing- to 
 thy honour and glory, Lord, sutler 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-, " If 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 thee : 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 we 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 he 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 fetcii 
 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 a»s 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. 
 
 A°"ain, 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 
 vou ;" 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- 
 in"- as Christ hath commanded him. If God now 
 command to forgive him 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 Judge. 
 
 Here I have occasion to speak against the Novatians,* 
 
 * Novatus lived in the third century. His followers held, that 
 those who had once fallen from the faith, by persecution or other- 
 wise, ought not to be received again into the church, although they 
 afterwards repented. 
 
Sixth Sermon on the Lorcts Prayer. 19h 
 
 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 again, 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 sinneth 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 against 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 length 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 
 against 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,t 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 forgiveness, like 
 as they themselves forgive 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 grudge 
 in their hearts, and say this petition. But if we will be 
 right christians, let us set aside all hatred and malice, let us 
 live godly, and forgive our enemies ; so that we may from 
 
 * About the year 1548, lived at Padua Francis Spira, an advocate, 
 who when he was about forty-four years of age, became a convert to 
 Luther'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, 
 and died in absolute despair. 
 
 t Assure you. 
 
 X A popish service, repeating the " Hail Mary," &c. 
 
 K 2 
 
196 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 
 punishes 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 
 we 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 SERMON 
 
 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 
 * Fellow-christian. 
 k3 
 
198 Latimer, — Sermons. 
 
 ajrain, when we sin again, what remedy then ? What 
 avails it to me to be risen once, and fall by and by into the 
 self-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 right 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 has 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. 190 
 
 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 arms us against such 
 crafts and subtleties of the devil, saying, " If riches come 
 upon you, set not your hearts upon them." (Ps. lxii.) 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 
 calling 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 gooa 
 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. — Sermons 
 
 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 therefore 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 
 lbnd* 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 f 
 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, putting quite out of our 
 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- 
 ins: 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 
 knowledoino; 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 ficrht. 
 
 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. 
 • k3 
 
* Latimer — Sermon*. 
 
 unto it, that sin rule not in 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, that 
 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 j" 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 suffereth ; not 
 he that followeth, net he that is led by them, and folio wet h 
 the 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 miffht : 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 
 quibus 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 God, 
 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 taketh 
 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 J of God ; 
 for how should we know whether we have the love of God 
 
 * A discourse of doubtful or uncertain meaning. 
 Wrath X Or tried. 
 
!04 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 
 ai ease, when all things go with us according to our will 
 and pleasure, then we are commonly furthest off 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 his 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 t 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, \ 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 (rials. t Happy. 
 
 X Dissatisfied, angry. 
 
Seventh Sermon on the Lord's Prayer. 205 
 
 shall never have done ; 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 he 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 when 
 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 
 
 * Dutv. 
 
206 Latimer. — Sermons, 
 
 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 mindf to 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. " lie goeth about.*' Here is his diligence : " There 
 ♦Ortrieth. t Attends. 
 
Seventh Sermon on the Lord's 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 kill 
 
208 Latimer. — Sermons. 
 
 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 shalt 
 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, 
 if 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 I was in Cambridge, Master George Stafford read 
 a lecture there, 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 great 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. 20!) 
 
 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 beforetimes ; 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 practice 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 
 school. He was persecuted by Dr. Fitzjames, bishop of London, 
 cut escaped by the favour of archbishop Warham, and died in 
 peace, in lol9. 
 
 t Shun him. 
 
2 1 Latimer. — Sermons 
 
 rich man, from his error and wickedness, to the knowledge 
 of God's word. 1 would that you would consider this 
 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 c;oes 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 
 intc 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 Wolsey was imprisoned in the Tower for 
 the gospel of Christ, and for maintaining those who favoured the 
 same.— Fox. When Tindal was driven from the country, and took 
 refuge in London, Munmouth sheltered him tor half a year, and 
 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 Lord's Prayer. 211 
 
 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 good 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." 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 ill : that 
 is to say, that he will send us nothing that might be a 
 hinderance 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 for 
 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. 
 
212 Latim er. — Sermons. 
 
 There are some, who think it is a gay thing 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 things 
 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 doing. 
 
Seventh Sermon on the Lord's 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 it 
 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; everv one mav 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 ail 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 
 
-1-A Latimer. — Sermons. 
 
 this day our daily bread/' Also when I feel my sins and 
 they trouble and grieve me, then I may say, " Our Father, 
 which 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 g"lory, for ever and ever, world without 
 end." Amen. 
 
215 
 
 THE 
 
 CHRISTIAN WALK; 
 
 A SERMON, 
 
 Preached on the twenty-third Sunday after Trinity, 1552.* 
 
 Philippians III. 
 
 Brethren, be followers together of me, and look on them 
 which walk even so as ye have us for an ensam/ple : 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. 
 
 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." 
 t Gave them pain. $ Likeness. 
 
21G 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 duty to do 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 as it 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 pounds? 
 * A tax upon property. 
 
The Christian Walk. 217 
 
 But this is a pitiful* thing, 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 king. 
 
 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 
 
 * Grievous. 
 LATIMER. L 
 
218 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. Pie 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 
 them together, and then all is well. For I tell you it is a 
 dangerous thing to follow men, and we are not bound to 
 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 us 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 Walk. 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, aud argues against it upon its own merits 
 
 L 2 
 
!^'iO Latimer. — Sermons. 
 
 vocation whereunto God hath appointed us, no doubt we 
 do 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 may stand with our voca- 
 tion 
 
 Therefore take this for a sure rule : we have not to fol- 
 low the saints in their vocation, but we must follow God 
 in our vocation ; for like as they followed God in their 
 vocation and calling, 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 of me ;" therefore I showed you how far we ought 
 to 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 vvalketh 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 be 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 Hymenaeus. 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 
 
212 Latimer. — 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 trood 
 mind, ior 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. 
 t Monastic lite. 
 
The Christian Walk. 223 
 
 works he merits remission of his sins ; and satisfies the 
 law 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 meritin<r 
 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 passion, 
 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 churoh 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, as 
 head of the church, can apply or sell for the salvation of others. 
 
 + On this point Latimer differed materially from most of the 
 British Reformers. 
 
224 Latimer. — Sermons. 
 
 or to believe that we should be saved by the law is a 
 great 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 good works, than it is to beware 
 how to esteem them. Therefore 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 in 
 
 • 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 of 
 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 saith, " 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 speakest 
 unto him, that he may turn from his evil way, and so live; 
 
 l3 
 
226 Latimer. — bermojis. 
 
 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 
 so 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- 
 ter 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 
 cancer ; 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 
 false doctrine, therefore they are damned ; for the nature 
 of false doctrine is to condemn." Such 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 
 fire ; 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 brinff 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 and 
 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 us 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 of 
 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, ' Ye"a, 
 O king:' He answered and said, * Lo, for all that, I 
 
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 cf popery, 
 * "And they have no hurt. 
 
230 Latimer. — Sermo7is. 
 
 which was taught at that time ; " for the Lord knoweth 
 which are his." So Christ himself saith, "No man shall 
 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 ns 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 all 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 
 g"o 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 be will preserve thee as he did them, or 
 else he will take thee out of this miserable life, to ever- 
 * Freeholders, farmers. 
 
The Christian JVallc. 231 
 
 asting felicity ; but to cast myself into the fire without 
 any calling;, 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 thou 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 
 
 * Anxious. 
 
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 
 after 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 coming 1 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 Tip 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. 
 
 jjid live according; to their desires, shall come to afflictionc 
 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. 
 
23 b 
 
 CHRIST THE BEST PHYSICIAN. 
 
 A SERMON 
 
 Preached on the twenty -fourth Sunday after Trinity, 1552. 
 
 Matthew ix., Luke viii., Mark v. 
 
 While 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, fyc. 
 
 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 ; Continent 
 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 Latimer. — 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 
 saith, " Come unto me, all ye that labour and are heavy 
 laden, and I will ease you." 
 
 This proclamation Jairus had heard, and believed it, 
 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 g-ood man did not so, he knew 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 he 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 
 Christ, 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 
 us, than the fatherly love towards his natural child: which 
 
238 Latimer. — Sermons. 
 
 should comfort us in all our distress — in what peril or 
 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 
 then 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 women, 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 
 Christ, that his daughter may be healed. A covetous 
 man would have passed on, he would not have taken so 
 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 
 
*"*Q Latimer. — Ser?no?is. 
 
 endeavour themselves that God'? 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 shalt 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 dead, 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 her 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 seeing-, 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, and 
 she had bestowed all her substance upon them, and was 
 never the better, but rather the worse." Belike she had 
 been a woman of great riches, of great substance, else 
 she 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 
 in this manner : What, shall I go to physic ? no, that I 
 will not, for I read in scripture, that a woman spent all 
 her goods upon physicians, and yet was never the better. 
 But this text makes no more against physic, than that 
 text does against labour, where Peter saith, "We have 
 
 LATIMER. M 
 
242 Latimer. — Sermons. 
 
 laboured the wnole 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. W T hen 
 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, 
 vet 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 sueh 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, pro- 
 
Christ the. best Physician, 243 
 
 mising that he 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 figs, 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 ;f 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 did, 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 
 given to the poor. 
 
 t An estate of that annual value, perhaps equal to two thousand 
 pounds now. 
 
 M 2 
 
244 Latimer. — Sermons. 
 
 Now to the purpose ; " This woman had spent all her 
 floods 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 surfer 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 what 
 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 he 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 is impossible unto man, is 
 possible unto God." Physicians had despaired of that 
 woman, it passed their skill to help her ; but our Saviour 
 declared his divine power, and healed her at once, she 
 doinff nothinir but touchino- 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. 245 
 
 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 supernatural iy ; 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, lie 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." 
 Peradventure 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 way 
 * Treat it as a relic 
 
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 healing 1 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 to 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. Secondlv, 
 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 
 in a few hours alter death. 
 
'2 18 Latimer. — Sermons. 
 
 slecpeth ; 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 our Saviour to scorn when he said 
 that she slept. Hence we may learn to be content, though 
 we are despised and not set bv 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 ; and 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 best 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, he 
 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 is Lord 
 over death. He said, " Maid, I say unto thee, arise ;" 
 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 Latimer. — 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 they 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 
 quite 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. 2b I 
 
 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 o-ood 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. — Sermojis. 
 
 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 affections, 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 stains, 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 jwwers of heaven shall move : and 
 t/ien 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 up 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, tha«t we should be ready at all 
 times. 
 
 Therefore I desire you, for God's sake, make yourselves 
 ready ; put not otf 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 surfer 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 v.s 
 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 these 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. 25a 
 
 them, and threatened what should come 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 suffer 
 when our faults are told us, and repine and grudge at 
 it, like as the Jews did. Therefore our Saviour knowing 
 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 w r ere 
 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 tog-ether 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 em- 
 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 the 
 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, lie 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 cunning: 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 bring 
 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 verify his w r ord, 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 thev 
 were almost out of their wits. And this was not enough, 
 but there came also fire, and burned up their w r orks, 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 ot 
 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 that, 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 ? 
 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 and 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 Go-d'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 
 warninjr ; 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 with them. And though God tarry long, yet it 
 shall be to our greater destruction; for his long- suHering 
 and long tarrying for our amendment shall increase, aug- 
 ment, and make 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- 
 Forp 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 able to fulfil his wrath- 
 ful 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 inio his own heart, and when he finds that 
 he hath been a wicked man, an ireful man, a covetous or 
 a slothful man, 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 world. And no doubt there have been 
 here in England many already, who have been so vexed 
 
260 Latimer. — Sermons. 
 
 and turmoiled with such fear. That same Master Bil- 
 ney who was burnt here in England for God's word 
 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 w r as 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 fearful ness. 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. 261 
 
 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 beo-an : then thev that shall be found alive 
 upon the earth shall be changed suddenly, and shall tx 5 
 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 among the reformers, 
 both in England and Germany. It is hardly necess iry to observe, 
 that there does not appear to be such a clear scriptural warrant tor 
 this calculation as Latimer supposes. 
 
 t Distortion. 
 
 n 
 
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 will 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 
 this 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 falsehood, 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 live 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 their sins and 
 wickedness, but rather will take their pleasures here in this 
 
The Day of Judgment. 2fi& 
 
 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 suy, 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 
 
 * x\t that period the parliament was only called together occa 
 sionally. 
 
26*4 Latimer. — Sermons. 
 
 hold 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 with 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, 
 Ajrain, 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- 
 tion, then at the last general day of judgment we shall 
 
The Day of Judgment. 965 
 
 hear this joyful sentence, proceeding; out of the mouth 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 their 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, 5 ' 
 pray that this day may come ; but yet, for all that, thev 
 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 these 
 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 
 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 salvation, no doubt we shall be 
 saved for ever, world without end. 
 
 LATIMER. N 
 
£05 Latimer. — 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 
 same, 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. 
 
 11 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 ; and 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 thief when he intends a 
 robbery, to rob a man's house, to break up his chests, and 
 take away his goods, gives him not warning, he lets not 
 the good man of the house know at what time he intends 
 to come, but rather he intends to spy such a time, that no 
 man shall be aware of him. So, no doubt, this last day 
 will come one day suddenly upon our heads, before we are 
 
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268 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 
 theie 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 ready, 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. 269 
 
 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- 
 ing ; 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 lovino- 
 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 make all his faithful like unto him, and will say unto 
 them that are chosen to everlasting life, " Come, 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. 2? 1 
 
 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 
 filthiness, 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 
 manners, 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 great 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 certain 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 joyful 
 sentence of Christ our Saviour, " Come to me, ye blessed 
 of my Father, possess the kingdom which is prepared for 
 
272 Latimer. — Sermons. 
 
 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 swing ; 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 glory and honour : which grant us God 
 the Father, Son, and Holy Ghost. Amen. 
 
273 
 
 CHRIST THE TRUE MESSJAH. 
 
 A SERMON 
 
 Preached on the Third Sunday in Advent, 1552. 
 
 Matthew xi. 
 
 When John being in prison heard the works of Christ, he 
 sent two of his disciples, and said unto 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, Sfc. 
 
 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 all 
 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 
 
 n3 
 
274 Latimer. — Sermons. 
 
 have 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 Nam, 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 comfort 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. 
 
Jesus 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 
 regarded 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 shail we look for 
 another?" 
 
 When we look only upon the outward show of these 
 
273 Latimer. — Sermons. 
 
 words, 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 of 
 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 
 had 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 
 the gospel, the true word of God, or not ; I could wish, 
 I say, that we could show our faith by our works and 
 
Jesus the true Messiah. 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 I pray you, 
 how happened it, that he saith " The poor receive the 
 gospel ?" Answer. Because the most part of the nch 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 come 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 thin<r 
 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. — Sermojis. 
 
 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, lxi.) 
 
 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 
 Jesus, Mary's son, who was born at Bethlehem, and nou- 
 rished at Nazareth, is the Saviour of mankind ; and so in 
 believing in him, we shall have life everlasting. So that 
 
Jesus the true Messiah. 281 
 
 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 saith 
 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. — Sermons. 
 
 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 our 
 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 moved 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, " 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 woman at the well, she said unto him, " When the 
 Messias cometh he shall teach us all things." Then he 
 
 * Ignorance, stupidity. 
 
Jems the true Messiah. 283 
 
 saith unto her, " I am lie 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 again, 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 father 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 giveth 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 ? 
 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. — Sermons. 
 
 common life, he was a good familiar man, he ate 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 
 offended 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'f 
 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 
 speak 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 
 is 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 
 the preaching of the truth for offences' sake, because my 
 neighbour cannot away with it."+ (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. f An offence or slander 
 
 J Endure it. 
 
Jesus the true Messiah. 285 
 
 Egyptians, they were obstinate, they would not obey the 
 voice 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 th-em, 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 ail 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 
 
2S6 Latimer. — Sermons. 
 
 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 take 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 mea 
 sure;* and not only that, but they will also swear in the 
 presence of their children, yea they will teach them to 
 swear ! Our Saviour, how earnestly he commanded us 
 to beware of swearing 1 : 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 so 
 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 Evil 
 
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." (1 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, that 
 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 indiff'erency 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 bv 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 we 
 * These laws have long since been done away 
 
288 Latnncr. — Sermons. 
 
 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 
 offended hastily is against charity. 
 
 But 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 
 Vgan 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, then he 
 
 • This apprehension proved but too true within two years from 
 that time 
 
Jesus the true Messiah. 289 
 
 may and should change : but " Stand fast," 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 afterwards 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 not 
 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 some 
 of them wear velvet shoes and velvet slippers ; such fel- 
 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. 
 
 Whv 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 w r e 
 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. 
 
291 
 
 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, as I 
 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 his 
 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. He lappeth 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 livery 
 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 
 hatred, 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- 
 ber that bear hatred and malice in their hearts, that are 
 proud, stout and lofty ; therefore the number of the devil's 
 servants is greater than the number of Christ's servants. 
 
 Now Gt. 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. Paul 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 
 tinkling cymbal. And though I could prophesy and under- 
 stand all secrets and all knowledge ; yea, if I had all faith, 
 so 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 profiteth 
 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 
 faith : but you must understand that St. Paul speaks here 
 not of the justifying faith, wherewith we receive everlasting 
 
On Christian Love. 293 
 
 life, but he understands by this word faith, the gift to do 
 miracles, to remove hills ; of such a faith he speaks. This 
 I say to confirm this proposition. Faith only justifieth : 
 this proposition is most true and certain. And St. Paid 
 speaks not here of this lively justifying faith ; for this 
 right faith is not without love, for love cometh and flovveth 
 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 theCorinthians,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 Stamford 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 fumeth 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 Latimer. — Sermons. 
 
 seems good to him, who knows the time better than we 
 ourselves. 
 
 " Charity is gentle, friendly, and loving 1 ; she envieth 
 not." They that envy their neighbour's profit when it 
 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 frowardly, 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 putfed up ;* but there are 
 many swellers 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 I 
 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. 293 
 
 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, love) 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 thing which is, that we should 
 love one another, much like St. Paul's saying in the 
 
 * Work. 
 
296 Latimer. — Sermon*. 
 
 thirteenth to the Romans, " Owe nothing to any man, but 
 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," is contained in this law oflove : for he 
 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 his 
 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 : tor as long as we are 
 in this world, we can do nothing as we ought to do, 
 because our flesh leadeth us, which is ever bent against 
 the 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 thev 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. 
 
 o3 
 
298 
 
 THE BIRTH OF CHRIST. 
 
 A SERMON 
 
 Preached on Christmas Day, 1552. 
 
 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 
 
 field, watching their flock by night, fyc. 
 
 This gospel makes special mention of the nativity of 
 our Saviour Jesus Christ, declaring', how Mary, with her 
 husband 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 callcth upon him. What greater gladness 
 
The Birth of Christ. 299 
 
 can 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 themselves 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 God 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. And would to God that all 
 
300 Latimer. — Sermons. 
 
 servants would consider this, and keep in remembrance 
 these angels of God : for if this were well 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 exhibits 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 w r e 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 
 
The 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 
 for 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. Therefore 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 t of all christians, with exhorta- 
 tions, admonitions, and prayers one for another, that the 
 name of God may be magnified among us, and his will 
 known and fulfilled. Of these poor shepherds we may 
 * Love. t Welfare. 
 
302 Latimer. — Sermons. 
 
 .earn 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 to 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 all 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 shalt 
 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 masters 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. — Sermons. 
 
 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 net kept by a great many servants : 
 vea, 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 false. 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, for 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- 
 ing, they had conceived a strong and hearty faith, and 
 that faith preserved them from all such outward storm3 
 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 unthankfulness 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 
 them, how he hath delivered them from sin, death, and 
 
306 Latimer. — Sermons. 
 
 hell. But the people are so blinded with unthankfulness, 
 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 tongues 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 <he 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 
 
 self; as Christ sailh, " I thank thee, heavenly Father, that 
 thou 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 thankfulness 
 and true service which we owe 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, and live after his commandment, and so come finally 
 to everlasting 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. Amen, 
 Amen. 
 
308 
 
 THE BIRTH OF CHRIST. 
 
 A SERMON 
 
 Preached upon St. Stephens Day, being the day after Christmas 
 
 Day, 1552. 
 
 Luke ii. 
 
 And it fortuned that while they were there, her time was 
 come that she should be delivered, and she brovght forth 
 her Jirst-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. Now Mary 
 could not come thither except by some occasion, and there- 
 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 praise 
 
3 1 Latimer. — Sermons. 
 
 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 aud 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 
 w r ere 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 surfer 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 though 
 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, you 
 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 Allans did, who said tnat he 
 ♦Human nature. 
 
The Birth of Christ. 3 1 i 
 
 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,f 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. 
 t A real man. Heb. iv. 15. 
 
312 Latimer. — 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 this 
 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 bVfore 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 t 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 sacrifice for us, and to help us out of 
 
 * A popish custom. The horses are now blessed and sprinkled 
 with holy water at Home on St. Anthony's day. 
 t To whom no one can be compared. 
 
The Birth of Christ. 3 1 3 
 
 the state of damnation, and to remedy this impurity 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 the 
 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- 
 kind : 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 
 remembrance 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, " Everv 
 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 
 do wnto consider whether there were some that had un- 
 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 : 
 what inestimable benefits we have received at his hands, 
 namely, to suffer for us and to cleanse us from all our sins 
 and wickedness, to make us just before the face of God, 
 to purge us from all iniquity, as well from original sin as 
 actual : for if he had not done so, we should never 
 have been able to escape the wrath of God : for 
 
 LATIMER. P 
 
314 Latimer. — Sermons. 
 
 " Whatsoever is born of flesh is flesh ;" that is to sa\, 
 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, 
 lie 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 of 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 end. 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, namely, 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 
 thing sin is before the face of God, how he abhorreth 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 shalt 
 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 be 
 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 Buffered, 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 not 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 born ; 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 suifer 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. I 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 full dress till nearly the close of 
 the eighteenth century. 
 
318 Latimer. — Sertnojis. 
 
 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.* (1 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 
 words of St. Paul will condemn them at the last day. I 
 say no more, wise folks will do w r isely, 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 
 we 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. 319 
 
 God shall send 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 thins: 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. 
 
320 
 
 JOSEPH AND MARY AT JERUSALEiM. 
 
 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 is, 
 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- 
 tore 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 men 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 tliem. 
 
 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 matter 
 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 savetli 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 
 
 P 3 
 
322 Latimer. — Sermons. 
 
 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 their 
 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 God should enter into judgment 
 with us, we should all be dj.nned. 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 they 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 of 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 Saviour 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 w r ell 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 ; 
 for 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 on 
 
 * Directs us. 
 
324 Latimer. — Sermons. 
 
 the wicked to go into everlasting: fire, and the good he will 
 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 
 — If 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, and 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 to the uttermost; giving us freely as a gift his 
 fulfilling to be ours, so that we are now fulrillers of the 
 law by his fulfilling : so that the law may not condemn us, 
 
Joseph and Mary at Jerusalem. 325 
 
 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 get 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 he 
 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, " I acknowledge 
 myself to be a sinner most miserable, and filthy in the 
 * One who is well able to teach, 
 
326 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 fighteth 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 impetency of the 
 devil. And we have a story 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 
 him 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 peu, 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 
 through the passion and suffering of Christ, through 
 whom I steadlastly 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 in 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 sijrht, 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 kuow 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 kicg 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 
 fell 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 impute 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 nad narrated many stories of satanic opera- 
 tions, to promote its own views. The stor> here related by Latimer, 
 probably was intended to counteract the Romish legends, and is too 
 characteristic of the times to be omitted Of course it is only to be 
 considered as a parable, 
 
328 Latimer. — Sermons. 
 
 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 
 we 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 you will say, seeing we can get nothing with gooel 
 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 in 
 their hearts that the King of all kings was born ; and they 
 believed that this King was able to deliver them out of 
 
Joseph and Mary at Jerusaltm. 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 than 
 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?me 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 
 was 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. 
 
330 Latimer. — Sermons. 
 
 prevaileth no counsel." This Herod thought himsel* 
 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 tied into 
 Egypt, lor fear of Herod, who was minded to destroy the 
 child; where you may learn to know the wonderful pro- 
 vision that God ever niaketh for those that put their trust 
 in him ; for to the intent they might have wherewith to 
 
Joseph and Mary at Jerusalem. 331 
 
 bear 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 one 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 
 bread." (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 
 
332 Latimer. — Sermons. 
 
 shalt have 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 ofthis gospel ; now 
 let us return to the gospel ofthis 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 ; and 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 the 
 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 and chariiv. And therefore he willeth 
 
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 ; for 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 1 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 Latimer, — Sermons. 
 
 that they had lost him. Oil 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, 1 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 r 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, 
 saving, "Son, why hast thou done this unto us?'' 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.) for 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 Father 
 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, 1653. 
 
 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," Sfc. 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 Leper Cleansed. 337 
 
 his 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 
 living", 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 ; and 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 
 he his goodness and mercy. Therefore faith moved him 
 to come to Christ, and to desire help of him. 
 
 LATIMER. Q 
 
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 
 Lis 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 
 siglit, 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 hated before God. Wherefore amongst other vices, 
 beware of pride and stoutness. What was the 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 meek spirit 
 
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 you 
 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 w r ith 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 shait 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. You will 
 say, What is that unto us ? Even as he was a leper in his 
 body, so are we lepers 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, call 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, and 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 
 lie had in Christ, which faith appeared by his coming. For 
 if he had been without 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 after 
 
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 
 unto 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 us. 
 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 shall 
 find him a loving Father unto thee, as this man did 
 here. Secondly, this prayer expresses the faith which this 
 
342 Latimer. — Sermons. 
 
 poor man had in Christ, for he saith, " Lord, if thou will, 
 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 belie veth 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, and 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- 
 ness ; 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 for our jreneral 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 
 
 edest 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 our 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 from 
 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- 
 lasting life. 
 
 But you will say, How shall I know that I am in the 
 
344 Latimer. — Sermons. 
 
 book oflife ? 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 word, 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 ; for 
 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- 
 tcreth 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 Latimer 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 more correct view of the 
 suhject than this. See the preceding page, also pages 110—112, 238. 
 322,342,3)0,371—374. 
 
The Leper Cleansed. 345 
 
 the passion of Jesus Christ : and thirdly, have an earnest 
 desire to leave sin, and to fly 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, t*hat 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, th6 
 
 Q3 
 
346 Latimer. — Sermons. 
 
 saints of God, that move us thereunto. For Moses, 
 ieading 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 thorght 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 learn 
 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 
 man, and was not hurt himself, but cleansed him that was 
 
The Leper Cleansed. 347 
 
 hurt 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 of 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 
 was to convince the Jews of their own wickedness, in 
 that they would not believe in him, but despised and 
 maliced him. Therefore he sent unto them this man, who 
 had been infected 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 
 cause 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 that 
 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 
 ffreat 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 oji the 3lsl January, the Fourth Sunday after 
 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 came to him, and awoke 
 him, saying, Lord, save us, we perish. And he saith 
 unto them, Why are ye fearful, 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 things, 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, 
 lo 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 Latimer. — 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 
 congregation 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 stand 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;" which 
 * 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 dancer ; for 
 they never had what is called " good luck," as the most 
 part of worldlings commonly have, (for all 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 porjd. 
 
352 Latimer. — Sermons. 
 
 after his mind : but as soon as God called him to be his 
 minister, and to do him service, all things were turned , 
 that is, 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 
 who 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. Now these Lords have their servants. God suffers 
 his 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 God 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, u 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 are 
 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 service that we can do to God, 
 
3 b 4 Latimer. — Sermons 
 
 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, flattered them 
 not, but told them plainly, and rebuked them for then 
 faults. Also we may here learn not to be too hasty with 
 
Christ Stilling the Teinpest. 355 
 
 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 when 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 if 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 1th 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 ainong the wheat, and went his 
 way, Sfc. 
 
 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 too-e- 
 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 the husbandman 
 perceived the evil seed sown amongst the good ; therefore 
 he came and told 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 threatening** 
 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, and 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 God's 
 word. And when you hear a sermon and are in doubt or 
 something, inquire about it, and be desirous 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 
 go forward more and more, then shall we have further 
 knowledge ; for God will give us his grace to come to 
 
35S 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.'' 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 proud and stubborn, or bear 
 hatred and malice unto their neighbours, or are covetous 
 persons ; also all naughty servants that do not their 
 duties, and ail 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 
 e 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 wherewith 
 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, ail 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 yet it is true that wicked men have their souls and 
 
The Parable of the Tares. 359 
 
 bodies 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 come 
 and gather all those that offend from among the elect of 
 
 God. 
 
 The form of judgment shall be 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 shaUbe 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 and envious man, and a hater of the 
 word of God, and so continues, and will not repent and he 
 
350 Latimer. — Sermons. 
 
 sorry, and call upon God with a good faith, or has no faith 
 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 1 of remedy by purgatory, and all the 
 great costs and expenses that may be bestovved 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 afire 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, 
 and exert yourselves to obtain the fruition of the 
 same Continue not, neither abide nor wallow too long in 
 
The Parable of the Tares. 361 
 
 your sins, like as a swine lieth 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 thev just ; but not through 
 their own merits or good works. For if God should enfer 
 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- 
 filled 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 
 free 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 I said before, 
 if God should enter into judgment with us, we should be 
 damned. 
 
 LATIMER. 
 
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. And 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 life. For St. Paul saith, " Those that 
 are just," that is, those that are justified by faith, and 
 
The Parable of the Tares. 363 
 
 exercise faith in their living 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 a 
 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 
 you 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 sins, 
 
 r2 
 
364 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 of the monks. 
 
36b 
 
 THE 
 
 PARABLE OF THE HOUSEHOLDER. 
 
 A SERMON 
 
 Preached on the Sunday called Septuagesima, 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 meat for 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 
 the poorest man and most miserable that is in the world, 
 * Universal faith. 
 
**t>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 ns 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 pence. 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 arid 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 be observed that other commentators have taken 
 other views of the meaning of this narable. 
 
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 oui 
 monks and friars, and all our religious persons were won 
 to do, and therefore may rightly be called murmurers ; for 
 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 ; for a 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 of 
 
The Parable of the Householder 369 
 
 them. For riches are not evil of themselves ; but they 
 are 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 altogether, 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 before 
 God: "For he that humbleth himself shall be exalted;" 
 according to the scripture, which saith, " God resisteth the 
 proud, and advanceth the humble and 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, I 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's judgments 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 the 
 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 *o arise from 
 
The Parable of the Householder. 371 
 
 sin : so also his resurrection teaches and admonishes us of 
 the general resurrection. He sitteth at the right hand of 
 God and maketh intercession for us, and gives us the Holy 
 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 knovvest 
 Christ, then thou mayest know further of thy election. 
 But when we are about this matter, and are troubled 
 within ourselves, whether w r e are elect or no ; we must 
 ever have this maxim, or principal rule before our eyes ; 
 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. 
 
372 Latimer. — Sermons 
 
 mankind saved, and that the fault is not in him if we are 
 damned. For it is written thus, " God would have all 
 men to be saved:" his salvation is sufficient to save all 
 mankind, but we are so wicked of ourselves that we refuse 
 the 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, but 
 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 
 hi"h 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 without 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 long; 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 repentance. 
 
 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 
 all 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 written 
 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 honour and glory, world without end. 
 Amen. 
 
Extracts from Sermons. 375 
 
 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 
 sweareth 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. 
 
37G 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, 1536. 
 
 Christ is man, seeing 1 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," and 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 have 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 
 to 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 1 . 
 
 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,t 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 wanting. t 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 
 lie 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 1 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 Twelfth-Dai/. 37^ 
 
 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 mani- 
 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 
 bound to walk in good works ; for to that end we are come 
 
380 Latimer. — 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 to 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, 
 
 BISHOP 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. 
 
 The holy doctor St. Augustine, in an epistle which he 
 wrote to Casulanus, saith, that he who for fear 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 have 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, 
 
3S4 Latimer. — Letters, 
 
 alas ! how little do men regard those sharp sayings of 
 these two holy men ! and how little do they tear 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 me, 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 I 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 Adam, 
 in which all we are both conceived and born, so you have no 
 less need of 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 higher 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 VIII. 365 
 
 sary as the other for the preservation and keeping- of the 
 body." This, most gracious king, when I 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 all things, I will exhort your grace to 
 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 set 
 * Proceedings. 
 
 LATIMER. S 
 
386 Latimer. — Letters. 
 
 upon them so much, that they neither care for God nor 
 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 king's' 
 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 evil 
 should be said of them, for 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 VIII. 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 chif- 
 dren. In John also he saith, " In the world ye shall have 
 oppression, and the world shall hate yon ; 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 surfer 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 vour good grace, to return to 
 
 *s 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 light, 
 sweet sour, and sour sweet, good evil, and evil good, and to 
 sav, 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, t 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 such 
 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 in 
 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 tiuit not without some adherents near about the 
 kinsr. — Fox. 
 
To King Henry VIII. 391 
 
 lack of srood 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 Latimer. — Letiers. 
 
 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 b) 
 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,J 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. 
 <The pope's title given to king Henry a short time before. — Fox. 
 
 X Acquittal. 
 
 k In this letter of Master Latimer to the king we have many 
 things to consider : First, bis 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 f mm 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 stoutness 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 
 frame 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 alter the same he was advanced by the king to the bishop- 
 ric of Worcester. — Fox. 
 
 s3 
 
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 otfence 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 
 
 Ave 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 ttimer then proceeds to show that his words had been in like 
 manner misrepresented as to the worship of saints and pilgrimages. 
 It appears that he had already been enabled to perceive and to 
 reject the absurdity and unscriptural nature of the Romish doctrines 
 on these subjects, but had not vet clearly discerned the full scrip- 
 tural truth upon these points. 
 
To M. Morice, 395 
 
 Father 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 that 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 curious 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 
 
 He 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 the 
 virgin Mary. (Luke i. *28.) It is often repeated by ignorant 
 Romanists in Latin, as a prayer, with the Lord's Prayer. 
 
 + Latimer here reproves the cruel proceedings of the Romish pre- 
 lates, by an ironical comparison between the sufferings of the 
 
39f> Latimer. — Letters. 
 
 First, in this * I might die bodily for lack of meat and 
 drink: in thatt I could not. 
 
 Item, in this J. 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 : in 
 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 I could not. 
 
 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 Latimer, 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, notw ithstanding 
 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. § Recant. 
 
To M Marine 397 
 
 Item, in this I 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 I might 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 couid 
 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,j| 
 another part, and scala cceli,*[[ altogether, I will never 
 found an abbey, college, nor chantry, for that purpose. 
 
 For seeing there is no pain which can break my charity, 
 hreak 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 otf 
 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. 
 
 X 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! 
 
 ^[ 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 Strypt'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 purgatory. 
 
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 
 aside 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,t 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 high-road which traversed great part of England, from Seaton 
 in Devonshire to Lincolnshire. 
 
 ^ This blond of Hailes was proved before the king, and openly 
 showed at Paul's Cross by the bishop of Rochester that then was, 
 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 am 
 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. 
 
 ; The magistracy. 
 
To Sir Edward Baynton. 401 
 
 III. 
 
 Letter sent by M. Latimer, parson of West-Kington, in tht 
 county of Witts, 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 therein 
 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 own 
 
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 
 knowing 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, I would my lord 
 himself might hear me every sermon I preach. So certain 
 I am that 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 
 
 withstanding-) presumed to have gone into the pulpit, 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,t 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 
 bewray,;}; as others are to say amiss ; and to take men's 
 words in the meaning thereof, and not 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 
 
 * S'okesly was then bishop of Londor. 
 
 f Fleece, his income. i 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, I 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 otfence to the 
 
 • Those who were accused as heretics and recanted the opinions 
 they had held, stood at Paul's Cross, bearing a Ingot 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 trutn, and 
 wholesome doctrine of God, uttered by St. Paul. I 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, the 
 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. And 
 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 of 
 another. 
 
405 Latimer. — Letters. 
 
 It were more comely for my 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 which 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. Fori 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. t 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 far 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 myself 
 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 that which is necessary to be done. As for things of 
 private devotion, mean things, and voluntary things, I 
 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 London should do 
 
To Sir Edward Baynion. 409 
 
 himself (as T would to God he would do), he would be re 
 ported, no doubt, to condemn the use of such thing's, 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 Gcd, 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 
 I hurt no man withal, and say to him with diligent ctudy 
 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 farther 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 I 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 had 
 heard texts bended to corroborate the same. Now I 
 might be easily entreated to think otherwise. 
 * Because it was in Latin. 
 LATIMER. T 
 
110 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 oughi 
 substantially to be looked upon, even as weighty as my 
 hfe 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 edification 
 * Latimer alludes to the bishop's sanctioning the king's divorce. 
 
To Sir Edward Bay/don. 411 
 
 of them which have taken, by his working, truit thereby ; 
 and even so I desire you and 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. Baynton wrote in reply recommending Latimer to conform 
 his opinions to those generally adopted. See Fox. The substance ot 
 ki,.» letter may be gathered from Latimer's answer which follows. 
 
 t2 
 
412 Latimer. — Letters. 
 
 But notwithstanding this, either my writing- is good or 
 Lad — 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, I 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, 
 I 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 bock 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 airoganey : 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 
 * Hid I thought you would have done so. 
 
To Sir Edward Baynton. 413 
 
 to receive the same more ardently, and ensue it more 
 studiously? 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 w r ho 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 Latimer. — 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 1 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 1 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 Bay n ton. 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 and 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." 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 or 
 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, but 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 tor the most part absurd and trifling. 
 
4 1 6 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 soberness 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 lather 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 all 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 im- 
 christened, but christened, and high prelates of the profes- 
 
 * The question respecting king Henry's divorce. 
 t State of quietness. 
 
To Sir Edward Baynlon. 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 bis pen in a christian 
 congregation, inasmuch as many have dissented from him, 
 not only in cloisters but more than merely christened men, 
 men of high perfection, and also at Paul's Cross and 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 
 *Tne most eminent divines were selected to preach at those places. 
 
 t3 
 
4 IS Latimer. — Letters. 
 
 Luke the Lord himself complains and rebukes such pro- 
 fessors 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, 
 44 Show me thy faith by thy works." And St. Jerome, 
 44 If we believe, we show the truth in our works." And 
 scripture saith, 4< 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 44 in one baptism, one Lord, one faith," 
 saying, 44 The people which formerly were lulled to sleep by 
 their masters must go to the mountains, not to those which 
 smoked when they were touched, (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 that 
 
 St. Jerome allows and approves the same, who in this place 
 
 compares not the unchristened with the christened, but 
 
 •The church ot Rome. 
 
6 
 
 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, 
 meaning 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 
 lory : 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 bo 
 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 
 tilings 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 
 have come in the flesh,'' in their lips, and yet usurp by 
 
420 Latimer. — Letters. 
 
 succession the office, whom Christ calls false prophets, and 
 bids us beware of them, saying-, they shall come in sheep's 
 clothing 1 , 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 for 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, w r ho 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. 4£1 
 
 salvation of mankind, wherewith God has promised to he 
 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 then* 
 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 now-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 cuol<in& 
 
4t?2 Latimer. — Letters. 
 
 he taught who said, " Peter, lovest thou 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 Avill 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 vce vobis,* he shall shortly alter co;,;e 
 coram ?iohis.f 
 
 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 I 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 JolmTurrecre- 
 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 Constantine 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 1 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 preUites.) 
 
To Sir Edward Bay/don. 
 
 And as for the pope's high dominion over all, there is 
 one Raphael Marulphns in London, an Italian, and in 
 times past a merchant of dispensations,* who I Buppose 
 would die in the quarrel, as God's true knight and martvr: 
 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 ;t 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 [ 
 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 ior such excesses as I committed at my last 
 being there, so that I could not perform my purpose. I 
 doubt whether vou 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 
 true: " Ye must through much tribulation enter into the 
 kingdom. '' So dangerous is it to desire to live holy 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 surfer 
 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 rest 
 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 cr-?ss, 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 under 
 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 oftereth 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 sutler. " 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 crow n 
 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 Ave ought all 
 our davs 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 dc)iiii»- 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. 1*27 
 
 /ore 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 *\^€iL 
 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 
 * Badge or distinctive mark. 
 
42S 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, 
 nd 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, v*ho looked for some money for his deliverance : 
 but I cannot read that Paul went about at all to otter 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 
 
 * Pan ;i. 
 
To One in Prison. 4? 9 
 
 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- 
 rionf 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. 
 
 * Tbs prisw.. t Forgotten. 
 
43U 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 questions 
 to him propounded, in an assembly at Oxford, holdtn 
 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 
 -.heir 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 to 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, lo 
 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 
 shall 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.) "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. (I 
 John ii., Heb. vii.) Of which offering, the efficacv 
 and effect remaineth for ever. So that it is needless 
 to have such offerers ; but if they had a nail driven 
 through 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 
 
43'2 Latimer. — Protestation. 
 
 gains withal, it would not be so often done. What 
 meanetb St. Paul, when he saith, "They that preach the 
 gospel, shall live of the gospel?" (I 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 tbey 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 r 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 
 had thought it necessary, seeing that in these days it is 
 had in such price and estimation. To feed the flock is 
 almost nothing with many ; for if you cease ieeding.t 
 still you shall be taken for a good Catholic ; but if you 
 
 * The New Testament, 
 t Preaching or instructing. 
 
The Protestation of Latimer. 433 
 
 cease from sacrificing and massing", you will be 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 only 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, rejaggs, 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 transubstantiation. 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 not 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 Protestation of Latimer. 435 
 
 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 with 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, (1 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 the 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. 
 
436 Latimer. — 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 w r atch-word, "Let no man deceive you," saith he, "with 
 probability and persuasions 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 
 unto 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. 
 
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