The fyrste sermon of Mayster Hughe Latimer, whiche he preached before the Kinges Maiestie wythin his graces palayce at Westminster. M.D.XLIX. the. viii. of March Cu[m] gratia et priuilegio ad imprimendum solum.
but only of those, which are of god, writtē in goddes boke, and all thynges whiche are therein, are wrytten for out learnynge, The exellencye of thys worde is so greate,
but only of those, which Are of god, written in God's book, and all things which Are therein, Are written for out learning, The excellency of this word is so great,
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and of hye dignitie, that there is no earthly thynge to be cōpared vnto it The authour therof is great that is God him selfe, eternal almightie, euerlastynge.
and of high dignity, that there is no earthly thing to be compared unto it The author thereof is great that is God him self, Eternal almighty, everlasting.
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The scripture, because of hym, is also greate, eternal, moste mightie, and holy. Ther is no kyng Emperour, maiestrate, and ruler, of what state so euer they be,
The scripture, Because of him, is also great, Eternal, most mighty, and holy. There is no King Emperor, magistrate, and ruler, of what state so ever they be,
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The spiritual swerde is in the handes of the ministers & preachers, where vnto all Kynges, Maiestrates &, Rulers ought to be obediente, that is to heare,
The spiritual sword is in the hands of the Ministers & Preachers, where unto all Kings, Magistrates &, Rulers ought to be obedient, that is to hear,
But he muste correcte and reproue hym wyth the spyrituall swearde, fearynge no man, settynge God only before hys eyes, vnder whome he is a minister to supplante and roote vppe all vyce and myschiefe by Goddes worde, whereunto all menne oughte to be obedyente,
But he must correct and reprove him with the spiritual sword, fearing no man, setting God only before his eyes, under whom he is a minister to supplante and root up all vice and mischief by Goddess word, whereunto all men ought to be obedient,
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These forsayde kynges beynge admonyshed by the ministers of gods worde, because they woulde not folow theyr godly doctryne and correcte theyr lyues, came vnto vtter destruccion.
These forsayde Kings being admonished by the Ministers of God's word, Because they would not follow their godly Doctrine and correct their lives, Come unto utter destruction.
Pharao geuynge no credite vnto Moyses the prophet of God, but applyant vnto the lustes of hys owne herte, what tyme he heard of the passage of Goddes people, hauyng no feare or remembraunce of gods worke, he dyd prosecute after entendyng to destroye thē,
Pharaoh giving no credit unto Moses the Prophet of God, but applyant unto the lusts of his own heart, what time he herd of the passage of Goddess people, having no Fear or remembrance of God's work, he did prosecute After intending to destroy them,
and so leaue them vnto God and praye for theym. But if the preachers digrese out of Christes chaire, & shall speake their owne Phansyes, then instede of.
and so leave them unto God and pray for them. But if the Preachers digrese out of Christ's chair, & shall speak their own Phansyes, then instede of.
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Chaūge it into these woordes foloweynge: Cauete vero vobis apseudo Prophetis qui veniunt ad vos. &c. Beware of false Prophetes whych come vnto you in shepes clothyng, but inwardly, they are rauenynge woulffes, ye shall knowe theym by theyr fruites:
Change it into these words following: Cauete vero vobis apseudo Prophetess qui veniunt ad vos. etc. Beware of false prophets which come unto you in Sheep clothing, but inwardly, they Are ravening woulffes, you shall know them by their fruits:
Yea, change Quecunque iusserint (yf their doctryne be euyll) into Cauete a fermento pharise orum, &c. That is Take hede and beware of the leauen of the Pharyseis, & of the Saduces.
Yea, change Quecunque iusserint (if their Doctrine be evil) into Beware a Fermento Pharisee orum, etc. That is Take heed and beware of the leaven of the Pharisees, & of the Sadducees.
As in diuerse other places of Scriptures, is mete matter for all estates, So in thys forsayde place is dyscribed chiefely the doctryne fyt for a kynge.
As in diverse other places of Scriptures, is meet matter for all estates, So in this forsayde place is dyscribed chiefly the Doctrine fit for a King.
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To praye vnto sayntes departed I am not taughte, to desyre lyke grace of God as they had (ryghte Godly it is (•or to beleue God to be no lesse mercyfull vnto vs beynge faythful) thē he was vnto them, greatly comfortable it is.
To pray unto Saints departed I am not taught, to desire like grace of God as they had (right Godly it is (•or to believe God to be no less merciful unto us being faithful) them he was unto them, greatly comfortable it is.
GVm veneris. &c. When thou art come vnto y• lād which the lord. &c. Thou shalt appoynte him king. &c. One of thy brethrē must thou make king ouer the,
GVm veneris. etc. When thou art come unto y• land which the lord. etc. Thou shalt appoint him King. etc. One of thy brothers must thou make King over thee,
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whan thou shalt come in to the lande. &c. As who shoulde saye, O ye chyldren of Israell I knowe your nature ryghte well, which is euyl, and inclined vnto al euyls.
when thou shalt come in to the land. etc. As who should say, Oh you children of Israel I know your nature right well, which is evil, and inclined unto all evils.
Therefore nowe I wyl preuent thy euyl and beastly manners, I wyl hedge strongly thy waye, I wyll make a durable lawe, whyche shal compel the to walke ordinatelye,
Therefore now I will prevent thy evil and beastly manners, I will hedge strongly thy Way, I will make a durable law, which shall compel thee to walk ordinately,
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And was not muche vnlyke the bargayne that I hearde of late shoulde be betwixte two frinds for a horse the owner promised the other shoulde haue the horse if he would, the other axed the price, he sayd.xx. nobles.
And was not much unlike the bargain that I heard of late should be betwixt two Friends for a horse the owner promised the other should have the horse if he would, the other axed the price, he said xx Nobles.
for euyl, yea, and hauynge manye tymes oportunity to perfourme mischiefe and to slay kyng Saule, Neuerthelesse yet fearynge, would, not folowe hys fleshlye affections and walke inordinatelye, wythoute the wyll of Gods worde, whych he confessed alwayes to be hys direccion, sayinge.
for evil, yea, and having many times opportunity to perform mischief and to slay King Saule, Nevertheless yet fearing, would, not follow his fleshly affections and walk inordinately, without the will of God's word, which he confessed always to be his direction, saying.
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Seruetiue dominus, ne remistani. &c. cōtra dominū meū Messiam. &c. That is The Lorde kepe me from doing this thyng vnto my maister yt is the lordes anoynted.
Servitive dominus, ne remistani. etc. cōtra dominū meū Messiah. etc. That is The Lord keep me from doing this thing unto my master that is the Lords anointed.
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At another tyme also, moued by Abisay to kyl Saul sleping, Dauyd sayd: Ne interficias eum, quis enimimpune manum suam inferret vucto domini. &c. That is:
At Another time also, moved by Abishai to kill Saul sleeping, David said: Ne interficias Eum, quis enimimpune manum suam inferret vucto domini. etc. That is:
There is a greate errour risen now a daies among many of vs, whyche are vaine & newe fangled men, climbyng beyond the lymites of our capacitye and witte, in wrenching this texte of scripture, hereafter folowing,
There is a great error risen now a days among many of us, which Are vain & new fangled men, climbing beyond the lymites of our capacity and wit, in wrenching this text of scripture, hereafter following,
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after their owne phantasie and braine, their errour is vpon this texte: Audi vocem populi in omnibus que dicunt tibi, non enim te reprobant sed me reprobarunt, ne regnem super eos. That is:
After their own fantasy and brain, their error is upon this text: Audi vocem People in omnibus que dicunt tibi, non enim te reprobant sed me reprobarunt, ne regnem super eos. That is:
God hath geuen hym vnto vs, and is a most precious treasure, and yet many of vs do desyre a straunger to be kynge ouer vs. Let vs no more desyre to be bankers,
God hath given him unto us, and is a most precious treasure, and yet many of us do desire a stranger to be King over us Let us no more desire to be bankers,
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Oh what a plage were it, that a straunge kynge of a straunge land, and of a straunge religion shoulde raygne ouer vs. Where nowe we he gouerned in the true religion, he shoulde extirpe and plucke awaye all together,
O what a plague were it, that a strange King of a strange land, and of a strange Religion should Reign over us Where now we he governed in the true Religion, he should extirp and pluck away all together,
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Therefore to auoyd thys plage, lette vs amende oure lyues and put awaye all pryde whyche dothe drowne menne in thys realme at those dayes, all couetousnes where in the magistrates and tyche men of thys realme are ouer whelmed, all lechery and other excessyue vyces, prouokyng goddes wrath, were he not mercyefull,
Therefore to avoid this plague, let us amend our lives and put away all pride which doth drown men in this realm At those days, all covetousness where in the Magistrates and tyche men of this realm Are over whelmed, all lechery and other excessyue vices, provoking God's wrath, were he not mercyefull,
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Long tyme the ministers appoynted, hath studied to amende, and redres al euyles, longe time before thys, greate laboure hathe bene about this matter, greate crakes hath bene made that all shoulde be well.
Long time the Ministers appointed, hath studied to amend, and redress all euyles, long time before this, great labour hath be about this matter, great crake's hath be made that all should be well.
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But when all came to all for all theyr bostes, lyttle or nothynge was done, in whome these wordes of Horace may wel be verified, sayinge. Parturiunt montes, nas•etur ridiculus mus.
But when all Come to all for all their host's, little or nothing was done, in whom these words of Horace may well be verified, saying. Parturiunt montes, nas•etur ridiculus mus.
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If we do not, I feare, I feare, lest for our synnes and vnthākfulnes, an Hipocrit shall raigne ouer vs. Long we haue bene seruantes and in bondage, seruing the pope in Egypte.
If we do not, I Fear, I Fear, lest for our Sins and unthankfulness, an Hypocrite shall Reign over us Long we have be Servants and in bondage, serving the pope in Egypt.
In any wyse, lette no suche a wone prepare vnto him self manye horses. &c. In speakynge these wordes, ye shal vnderstād, that I do not entende to speake agaynste the strengthe, polycye,
In any wise, let no such a won prepare unto him self many Horses. etc. In speaking these words, you shall understand, that I do not intend to speak against the strength, policy,
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and prouysyon of a king, but agaynste excesse, and vaine truste that kynges haue in them selues, more thē in the liuinge god the authour of al goodnes, and geuer of al victorye.
and provision of a King, but against excess, and vain trust that Kings have in them selves, more them in the living god the author of all Goodness, and giver of all victory.
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Many horses are requisite for a kyng, but he maye not excede in them, nor triumphe in them, more then is nedefull for the necessarye affaires and defence of the realme:
Many Horses Are requisite for a King, but he may not exceed in them, nor triumph in them, more then is needful for the necessary affairs and defence of the realm:
I was ones offended wyth the kynges horses, and therefore toke occasion to speke in the presens of the kynges maiestie that deade is, whan Abbeis stode.
I was ones offended with the Kings Horses, and Therefore took occasion to speak in the Presents of the Kings majesty that dead is, when Abbeys stood.
Wherefore I sayde it was not decente that the kynges horses shoulde be kepte in theym (as manye were at that tyme) the lyuynge of poore men therby minished and takē awai.
Wherefore I said it was not decente that the Kings Horses should be kept in them (as many were At that time) the living of poor men thereby minished and taken Away.
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I answered, & sayd, I speke my conscience as Goddes word directeth me. He saied: horses be the maintenaunces and parte of a kynges honoure, and also of hys realme,
I answered, & said, I speak my conscience as Goddess word directeth me. He said: Horses be the maintenances and part of a Kings honour, and also of his realm,
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For I full certifye you, extorcioners, violēt oppressers, ingrossers of tenementes & landes, throughe whose couetousnes, villages de caye and fall downe, the Kynges leige people for lacke of sustinaunce are famished and decayed.
For I full certify you, extortioners, violent Oppresses, Ingrossers of tenements & Lands, through whose covetousness, villages de caye and fallen down, the Kings liege people for lack of sustenance Are famished and decayed.
Let hym not prepare vnto hym selfe to many wyues. &c. Althoughe we reade here that the kinges amongest the Iewes, had libertye to take more wyues then one, we maye not therefore attempte to walke inordinatly and to thynke that we may take also many wyues.
Let him not prepare unto him self to many wives. etc. Although we read Here that the Kings amongst the Iewes, had liberty to take more wives then one, we may not Therefore attempt to walk inordinately and to think that we may take also many wives.
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Therfore let oure kynge, what tyme hys grace shalbe so mynded to take a wyfe, to chose hym one, whych is of God, that is, whyche is of the houshoulde of fayth.
Therefore let our King, what time his grace shall so minded to take a wife, to chosen him one, which is of God, that is, which is of the houshoulde of faith.
and suche myscheues, to the euyl example and slaunder of our realme, and that she be one as the kynge can fynd in hys hert to loue and lede hys lyfe in pure and chaste esposage,
and such myscheues, to the evil Exampl and slander of our realm, and that she be one as the King can find in his heart to love and lede his life in pure and chaste esposage,
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Therefore we oughte to make a continuall prayer vnto God, for to graunte our kynges grace such a mate as maye knyt hys herte and hers, accordynge to Goddes ordinaunce and law,
Therefore we ought to make a continual prayer unto God, for to grant our Kings grace such a mate as may knit his heart and hers, according to Goddess Ordinance and law,
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for suertye and defence of contreys, settyng aparte the institucion and ordinaunce of God. We haue nowe a prety litle shillyng, in dede a very prety one.
for surety and defence of countries, setting apart the Institution and Ordinance of God. We have now a pretty little shilling, in deed a very pretty one.
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For lyke as the feare of God is fons sapiencie, or vite, •o the forgettyng of GOD is fons stulticie the foūtaine of folyshnes or of death, althoughe it be neuer so politike:
For like as the Fear of God is fons sapiencie, or vite, •o the forgetting of GOD is fons stulticie the fountain of foolishness or of death, although it be never so politic:
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All their deuorcementes and other lyke condiciones to the greate displeasure of almyghtye God, whyche euylles I feare me, is much vsed at these dayes in the mariage of noble mens chyldrē,
All their deuorcementes and other like conditions to the great displeasure of almighty God, which evils I Fear me, is much used At these days in the marriage of noble men's children,
But I woulde your Grace shoulde beare in memory an hystorye of a good kyng called Lewes, that trauaylled towardes the holye lande (whyche was a greate matter in those dayes) and by the waye syckened, beynge longe absente from hys wyfe.
But I would your Grace should bear in memory an history of a good King called Lewes, that travailed towards the holy land (which was a great matter in those days) and by the Way syckened, being long absent from his wife.
And vpon thys matter the Phisicians did agre, that it was for lacke of a woman, And dyd consulte with the bishoppes ther in, who dyd conclude that because of the dystaunce of hys wyfe (beyng in an other contrie) he shoulde take a wenche.
And upon this matter the Physicians did agree, that it was for lack of a woman, And did consult with the Bishops there in, who did conclude that Because of the dystaunce of his wife (being in an other country) he should take a wench.
Thys good kinge hering their conclusion would not consent ther vnto, but sayde: he hadde rather be sycke then vnto death, then he wold breake his espousals.
This good King hearing their conclusion would not consent there unto, but said: he had rather be sick then unto death, then he would break his espousals.
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Neuertheles if the kynge shoulde haue consented to their conclusyon, and accomplished the same, if he had not chansed wel, they would haue executed the matter as I haue hearde of two that haue consulted together,
Nevertheless if the King should have consented to their conclusion, and accomplished the same, if he had not chanced well, they would have executed the matter as I have heard of two that have consulted together,
and it is expedyente that he shoulde haue muche, for he hath greate expenses, and many occasions to spend much for the defence and suertie of his realme and subiectes.
and it is expedyente that he should have much, for he hath great expenses, and many occasions to spend much for the defence and surety of his realm and Subjects.
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Wherfore, he must haue a payer of spectacles, whiche shall haue to cleare syghtes in thē, that is, that one is faith, not a seasonable fayeth, whych shall laste but a whyle,
Wherefore, he must have a payer of spectacles, which shall have to clear sights in them, that is, that one is faith, not a seasonable Faith, which shall laste but a while,
Whyche wordes he speaketh not of an impossibilitye, but of a great difficultie For that their charge is maruelous greate, & that none aboute them dare shew thē the truth of the thing how it goth:
Which words he speaks not of an impossibility, but of a great difficulty For that their charge is marvelous great, & that none about them Dare show them the truth of the thing how it Goes:
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well, thē, if God wyl not alowe a king to much, Whether wyl he alowe a subiect to much? no, yt he wil not Whether hath anye man here in Englande to much? I doubt most ryche men haue to muche,
well, them, if God will not allow a King to much, Whither will he allow a Subject to much? no, that he will not Whither hath any man Here in England to much? I doubt most rich men have to much,
For that herebefore wēt for, xx. or.xl poūd by yere, which is an honst porcion to be had gratis in one Lordeshyp, of a nother mannes sweat and laboure:
For that herebefore went for, xx. or xl pound by year, which is an honst portion to be had gratis in one Lordship, of a neither Man's sweat and labour:
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Of thys to muche commeth thys monsterous and portentuous dearthes made by man, notwithstandyng GOD doeth send vs plentifullye the fruites of the earth, mercyfullye, contrarye vnto oure desertes, Not wythstandynge to muche, whyche these ryche menne haue, causeth suche dearth, that poore men ne (whyche lyue of their laboure) can not wyth the sweate of their face haue a liuynge, al kynde of vittales is so dere, pigges, gese, capons, chickens, egges. &c. These thinges with other are so vnresonably enhansed.
Of this to much comes this monstrous and portentous dearths made by man, notwithstanding GOD doth send us plentifully the fruits of the earth, mercifully, contrary unto our deserts, Not withstanding to much, which these rich men have, Causes such dearth, that poor men ne (which live of their labour) can not with the sweat of their face have a living, all kind of vittales is so dear, pigs, geese, capons, chickens, eggs. etc. These things with other Are so unreasonably enhanced.
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Yet some wyl saye, knowest thou what belōgeth vnto the kinges honour better then we? I answere, that the true honoure of a Kynge, is moost perfectly mencioned and painted furth in the scriptures, of which,
Yet Some will say, Knowest thou what belongeth unto the Kings honour better then we? I answer, that the true honour of a King, is most perfectly mentioned and painted forth in the Scriptures, of which,
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For if ye bring it to passe, that the yomanry be not able to put their sōnes to schole (as in dede vniuersities do wonderously decaye all redy) and that they be not able to mary theyr daughters to the auoidyng of whoredome, I say ye plucke saluacion frō the people, & vtterly distroie the realm.
For if you bring it to pass, that the yeomanry be not able to put their Sons to school (as in deed universities do wondrously decay all ready) and that they be not able to marry their daughters to the avoiding of whoredom, I say you pluck salvation from the people, & utterly destroy the realm.
In this realme are a great many of folkes, & amongest many, I knowe but one of tender zeale at the mocion of his poore tenauntes, hathe let downe hys landes to the olde rentes for their reliefe.
In this realm Are a great many of folks, & amongst many, I know but one of tender zeal At the motion of his poor tenants, hath let down his Lands to the old rents for their relief.
Surueiers ther be, yt gredylye gorge vp their couetouse guttes, hand makers, I meane (honest men I touch not) but all suche as suruei, thei make vp their mouthes but the commens be vtterly vndone by thē.
Surveyors there be, that gredylye gorge up their covetous guts, hand makers, I mean (honest men I touch not) but all such as suruei, they make up their mouths but the Common's be utterly undone by them.
Whose bytter crye ascending vp to the eares of the god of Sabaoth, the gredy pyt of hel burnyng fyre (wtout great repētaunce) to tary and loke for thē. A redresse God graunt.
Whose bitter cry ascending up to the ears of the god of Sabaoth, the greedy pit of hell burning fire (without great Repentance) to tarry and look for them. A redress God grant.
The second hope I haue is, I beleue that the general accomptyng day is at hand, the dreadfull day of iudgement I meane, whych shall make an end of al these calamities & miseries.
The second hope I have is, I believe that the general accounting day is At hand, the dreadful day of judgement I mean, which shall make an end of all these calamities & misery's.
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& a dreadeful, horible day for them that decline from God walking in their own waies, to whom as it is writtē in the.xxv of Mathewe is said: Ite maledicti in ignem eternum.
& a dreadful, horrible day for them that decline from God walking in their own ways, to whom as it is written in the xxv of Matthew is said: Item Maledicti in Ignem eternum.
Venite benedicti come ye blessed chyldren of my father possesse ye the kyngdome prepared for you from the beginnynge of the world, of the which god make vs al partakers. Amen.
Venite Blessing come you blessed children of my father possess you the Kingdom prepared for you from the beginning of the world, of the which god make us all partakers. Amen.
