27 sermons preached by the right Reverend father in God and constant martyr [sic] of Jesus Christ, Master Hugh Latimer, as well such as in times past have been printed, as certain other coming to our hands of late, which were yet never set forth in print. Faithfully perused [and] allowed according to the order appointed in the Queens Majesties injunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon upon the plough. 3. His. 7. sermons before king Edward. 4 His sermon at Stamford. 5. His last sermon before king Edward. 6. His. 7. sermons upon the Lords prayer. 7. His other. 9. sermons upon certain Gospels and Epistles27 sermons preached by the ryght Reuerende father in God and constant matir [sic] of Iesus Christe, Maister Hugh Latimer, as well such as in tymes past haue bene printed, as certayne other commyng to our handes of late, whych were yet neuer set forth in print. Faithfully perused [and] allowed accordying to the order appoynted in the Quenes Maiesties iniunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon vpon the plough. 3. Hys. 7. sermons before kyng Edward. 4 Hys sermon at Stamforde. 5. Hys last sermon before kyng Edward. 6. Hys. 7. sermons vpon the Lordes prayer. 7. Hys other. 9. sermons vpon certayne Gospels and Epistles
Hugh Latimer 1485?–1555London: printed by John Day, 1562London: printed by Iohn Day, 1562
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
In summa,1 what so ever they do, they do it in his name, because they be out of the favour of god. God […] them not: therefore (I say) it is to be lamented, that we here nothing of restitution. S. Paule sayeth. Qui furabatur non amplius furetur, he that stale, let him steal no more. which words teach us, that he which hath stolen or deceived, and […] it, he is a strong these, so long till he restore again the thing taken, and shall look for no […] of his since at gods hand, till he hath restored again such goods.
In summa,1 what so euer they do, they do it in his name, because they bee out of the fauour of god. God 〈…〉 theim not: therefore (I say) it is to be lamented, that we here nothing of restitution. S. Paule sayeth. Qui furabatur non amplius furetur, he that stale, let him steale no more. which wordes teache vs, that he which hath stolne or deceiued, and 〈…〉 it, he is a stronge these, so long till he restore againe the thing taken, and shall looke for no 〈…〉 of his synnes at gods hande, till he hath restored againe suche goodes.
1[…] go to bed in the devils name.〈…〉 go to bedde in the deuyls name.
There be some which say, repentance or […] will serve it is enough when I am […] for it. Those fellows can not tell what repentance meaneth. Look upon Zacheus, he did1 repent, but restitution by and by followed. So let us […] too: let us live uprightly and godly: and when we have done […] ⟨p. 41⟩
[…], what it […] I told you. […] I have occasion to speak of the […]: for I fear if I should leave it so, some of you would […] wrongfully, and affirm, that all things should be
[…]. I say not so. Certain it is, that God hath […] proprieties of things, so that that which is mine, is not thine: and what thou hast I can not take from thee. If all things were common, there could be no theft, & so this […] Non […] furtum. Thou shalt not […], were in vain, but it
is not so. The laws of the realms make […] & […], mine and […]. If I have things by those laws, than I have them well. but this you must not forget that s. Paul saith Sitis necesitatibus sanctorum communicants, Relieve the necessity of those which have need. Things are not so common, that another man may take my good from me, for this is theft: but they are so common that we ought to distribute them unto the poor, to help them & to comfort them with it: we ought one to […] an other: for this is a standing sentence: Qui habue rit substantiā huius mundi, & viderit fratrē suū necessitatem
habere & clauserit viscera sua ab co, quomodo […] Dei manet in eo? He that hath the substance of this world, & shall […] his brother to have need, & shutteth up his entire affection from him, how dwelleth the love of God in him?
There be some which say, repentance or 〈…〉 wil serue it is enough whan I am 〈…〉 for it. Those felowes can not tell what repentance meaneth. Loke vpon Zacheus, he dyd1 repent, but restitution by and by folowed. So let vs 〈…〉 too: let vs liue vprightly and godly: and when we haue done 〈…〉⟨p. 41⟩or deceiued any body, 〈…〉 vs make 〈…〉: and after beware of such 〈…〉, of suche 〈…〉, 〈…〉 let vs call vpon God, and 〈…〉 to 〈…〉, 〈…〉2〈…〉, what it 〈…〉 I told you. 〈…〉 I haue occasion to speake of the 〈…〉: for I feare if I shold leue it so, som of you wold 〈…〉 wrongfully, and affirme, that all things should be3〈…〉. I say not so. Certain it is, yt God hath 〈…〉 proprieties of things, so that that whiche is myne, is not thine: and what thou hast I can not take from thee. If all thynges were common, there could be no theft, & so this 〈…〉 Non 〈…〉 furtum. Thou shalt not 〈…〉, wer in vain, butit4 is not so. The lawes of the realms make 〈…〉 & 〈…〉, myn and 〈…〉. If I haue things by those lawes, thā I haue them well. but this you must not forget that s. Paul saith Sitis necesitatibus sanctorum communicantes, Relieue the necessitie of those which haue nede. Thinges are not so cōmon, that another mā may take my good from me, for this is theft: but they are so common that we oughte to distribute them vnto the poore, to helpe them & to comfort them with it: we ought one to 〈…〉 an other: for this is a stāding sentence: Qui habue rit substantiā huius mundi, & viderit fratrē suū necessitatem5 habere & clauserit viscera sua ab co, quomodo 〈…〉 Dei manet in eo? He yt hath the substance of this world, & shal 〈…〉 his brother to haue nede, & shutteth vp his entier affection frō hym, how dwelleth the loue of God in him?
1It is not enough to be […].It is not e nough to be 〈…〉.
2[…] of […].〈…〉 of 〈…〉.
3There is […] in things.Ther is 〈…〉 in thinges.
4He […] hath things by the […] of his […] trey hath well.He 〈…〉 hath things by the 〈…〉 of his 〈…〉 trey hath well.
There was a certain manner of having things in common in the time of the apostles. For some goodmen (as Barnabas was) sold their lands and possessions, and brought the money1 unto the apostles, but that was done for this cause: there was a great many of christen people at: that time entreated very ill in so much that they left all their goods. Now such folk cam unto the apostles for and & help. Therefore those which were faithful men, seeing the poverty of their brethren went & sold ⟨image 48⟩that that they had, & spent the […] amongest such poor2 which were newly made christians. Amongst other which sold their goods, there was one Ananias & Zaphira his wife two very subtle persons: they went and sold their good so, but they […] a wise part, they would not stand in danger of the losing of all their goods: Therefore they agreed together, & toke the one part from the money, & laid it up: with the other part they came to Peter, affirming that to be the whole money. For they thought in their hearts like as all unfaithful men do.3 We can not tell how long this religion shall abide: it is good to be wise, & keep somewhat in store, what soever shall […]. Now Peter knowing by the holy ghost their falsehood, first […] him with one word, and after her too: which in deed is a fearful ensample, whereby we should be monished to beware of lies and falsehood. For though god punish thee not by and by as he did this […], yet he shall find thee, surely he will not forget thee. Therefore […] here to take heed of falsehood4 and beware of lies. For this […], 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 lye: This […] needed not to sell his […], he had no such command meant: but seeing he did so, & then came and brought but half the price, making a pretence as […] he […] brought all, for that he was punished so […]. O what lies are made now adays in England here and there in the markets, truly it is a pitiful thing that we nothing […] it. This one […] of Ananias and […], their […] is able5 to […] the whole world. You have hard now how […] had things in common in yt first […] s. […] us how things ought to be in […] saying, […] tis […], help the […] of those which be poor.
There was a certain maner of hauing things in cōmon in the time of the apostles. For som goodmē (as Bernabas was) solde their landes and possessions, and broughte the money1 vnto the apostles, but that was doone for this cause: ther was a great meny of christen people at: that time intreated very ill in so much that they left all their goodes. Now such folk cam vnto the apostels for and & helpe. Therfore those which were faithful men, seing the pouertie of their brethren went & sold ⟨image 48⟩that that they had, & spente the 〈…〉 amongeste such poore2 which were newly made christians. Amongst other whiche sold their goods, there was one Anauias & Zaphira his wife two very suttle persons: they went and sold their good so, but thei 〈…〉 a wise part, they wold not stād in danger of the losing of al their goodes: Therfore thei agreed together, & toke the one part frō the money, & laid it vp: with thother part thei came to Peter, affirming that to bee the whole money. For they thought in their heartes like as al vnfaithful men doo.3 We can not tell how long this religion shal abide: it is good to be wise, & kepe somwhat in store, what soeuer shal 〈…〉. Now Peter knowing by the holy ghost their falshoode, first 〈…〉 him with one word, and after her too: which in dede is a feareful ensample, wherby we shold be monished to beware of lies and falsehode. For though god punish the not by and by as he did this 〈…〉, yet he shall fynde thee, surelye he will not forget the. Therfore 〈…〉 here to take hede of falshad4 and beware of lies. For this 〈…〉, this wilful Ananias I say, because of this wilfull lie, went to hell with his wife: and there shalbe punished world without ende. where you see what a greuous thyng it is to make a lye: This 〈…〉 neded not to sell his 〈…〉, he had no such cōmande ment: but seyng he did so, & then came and brought but halfe the price, making a pretence as 〈…〉 he brought all, for that he was punished so . O what lyes ar made now adays in England here and there in the markets, truly it is a pitifull thing that we nothyng it. This one of Ananias and , their is able
1The cause why che […] had things in […].The cause why che 〈…〉 had things in 〈…〉.
2[…] and Saphi […] his […]〈…〉 and Saphi 〈…〉 his 〈…〉
3It is good […] wise.It is good 〈…〉 wise.
4I […] to beware of falsehood.I 〈…〉 to bevvare of falsehod.
5Ananias was punished for his […].Ananias vvas punished for his 〈…〉.
Our good is not so ours, that […] 1may do with it what us […], […] we ought to […] it unto them which have need. No man ([…] I […] you […]) ought to […] away my good […] but I […] to […] that that I may spare, and help the poor […]. […] saith s. Paul: distribute […] yt poor let […], […] help them […] things as you ⟨p. 42⟩may spare. For so it is […], Cui plus datum est, plus […] ab illo, […] that […] much must make […] for much and if he have not spent it well, he must make the […] account: But I speak not this to […] poor […] labour,2 for we must labour, and do the works of our […] one in his calling, for so it is written, […] manducabis & bene tibi […], yu […] eat thy […], and it shall go well with thee: that is to say, every man shall work for his […], & shall not be a […], as a great many be: every man shall labour and pray, than god will send him his living: s. […] saith: Qui non laborat, nō […]; He that laboureth not, let him not eat. Therefore those lubbers which will not labour, and might labour3 it is a good thing to punish them according unto the kings most godly statutes. For god himself saith, In sudore vul […] pane […], in the sweat of thy face thou shalt eat thy bread. Than […] in s. […] which saith. Magis4 […] digentibus, let him labour the sorer that he may have where with to help the poor, & Christ himself saith. Melius […], […], it is better to give than to take. So Christ & all his apostles, yea the whole scripture admonisheth us ever of our neighbour to take heed of him, to be pitiful unto him: but god knoweth, there be a great many which care little for their neighbours. They do like as […] did, when god asked him, Cain, where is thy brother Abel?5 what? (saith he) am I my brothers keeper? So these rich franklings these covetous fellows, they scrape all things to themselves, they think they should care for no body […], but for themselves: god […] the poor man to labour the so […], to yt end that he may be able to help his poor neighbour how much more ought the rich to be liberal unto them?
Oure good is not so ours, that 〈…〉1may do with it what vs 〈…〉, 〈…〉 we ought to 〈…〉 it vnto them which haue neede. No man (〈…〉 I 〈…〉 you 〈…〉) ought to 〈…〉 away my good 〈…〉 but I 〈…〉 to 〈…〉 yt that I may spare, and helpe the poore 〈…〉. 〈…〉 saith s. Paul: distribute 〈…〉 yt poore let 〈…〉, 〈…〉 help them 〈…〉 things as you ⟨p. 42⟩may spare. For so it is 〈…〉, Cui plus datum est, plus 〈…〉 ab illo, 〈…〉 that 〈…〉 much must make 〈…〉 for much and if he haue not spent it wel, he must make the 〈…〉 accompte: But I speake not this to 〈…〉 poore 〈…〉 labour,2 for we muste labour, and do the workes of our 〈…〉 one in his calling, for so it is written, 〈…〉 manducabis & bene tibi 〈…〉, yu 〈…〉 eate thy 〈…〉, and it shal go wel with thee: that is to say, euery man shal work for his 〈…〉, & shal not be a 〈…〉, as a great many be: euery man shall labour and pray, than god will send him his lyuing: s. saith: Qui non laborat, nō ; He that laboureth not, let him not eate. Therefore those lubbers which will not labour, and might labour
1We may not do what we […] with our goodsVVe maye not dooe what wee 〈…〉 vvith our goodes
2He rhat […] for […].He rhat 〈…〉 for 〈…〉.
3[…] that will not labour.〈…〉 that vvylle not labor.
4We must labour that we may have where with to […] leve the poor.VVe muste labour that vve maye haue vvher vvith to 〈…〉 leue the poore.
5[…] men […] like unto Cain.〈…〉 menne 〈…〉 like vnto Cain.
But you will say, here is a marvellous doctrine, which […] nothing but Give, Give, if I shall follow1 this doctrine, I shall […] so much, that at the length I shall have nothing left for my self. These be words of […], he that speaketh such words […] a […] man. And I pray you tell me, have ye heard of any man that came to poverty, because he gave unto the poor? ⟨image 49⟩have you herd tell of such a one? No, I am sure you have not.2 And I dare lay my head to pledge for it, that no man living hath come, or shall hereafter come to poverty because he hath ben liberal in helping the poor. For God is a true god, and no liar: he promiseth us in his word that we shall have the more by giving to the needy. Therefore yt way to get is, to scatter that that you have. Give & you shall gain: If you ask me how shall3 I get riches? I make it this answer: Scatter that that thou hast: for […], is gaining. But you must take heed & scatter it ac cording unto gods will & pleasure: that is, to relieve the poor withal, to scatter it amongst the […] of Christ, who soever giveth so, shall surely gain. for Christ saith, Date, & dabitur vobis, […] & it shall be given unto you. Dabitur, it shall be given unto you. This is a sweet word, we can well away with that: but how […] we come by it? Date, give. This is the way to get, to relieve the pore. Therefore this is a false and wicked […] to think that with giving unto the poor we shall come to poverty. What a giver was Loth, that good man: cam he to4 poverty through giving? No, no, he was a great rich man. Abraham, yt father of all believers, what a liberal man wash, insomuch that he sat by his door watching wham any body went by the way that he might call him, & relieve his necessity. what? came he to poverty? No no, he died a great rich man. Therefore let us follow yt ensample of Loth & Abraham: let us be liberal,5 & than we shall augment our stock. For this is a most certain & true word, Date & dabitur vobis, geve, & it shall be given unto you. but we believe it not, we can not a […] with it. The most part of us are more given to take […] poor, than to relieve their […]. They be so careful for their children, that […] 6cannot tell […] they be well, […] purchase this house & that house: but what saith the prophet? Voe qui […] is […] woe be unto you that […] house to house, yt curse of god hangeth over your heads.
But you will saye, here is a maruailous doctrine, whyche 〈…〉 nothing but Geue, Geue, if I shall folowe1 this doctrine, I shall 〈…〉 so muche, that at the lengthe I shall haue nothyng lefte for my selfe. These be wordes of 〈…〉, he that speaketh suche woordes 〈…〉 a 〈…〉 manne. And I praye you tell me, haue ye hearde of any man that came to pouertye, because he gaue vnto the poore? ⟨image 49⟩haue you herd tell of such a one? No, I am sure you haue not.2 And I dare lay my hed to pledge for it, yt no mā liuing hath come, or shall hereafter come to pouertie because he hath ben liberal in helping the poore. For God is a true god, and no liar: he promiseth vs in his word yt we shall haue the more by geuing to the nedie. Therfore yt way to get is, to scatter that that you haue. Geue & you shal gain: If you ask me how shal3 I get riches? I make yt this answer: Scatter yt that thou hast: for 〈…〉, is gaining. But you must take hede & scatter it ac cordyng vnto gods wil & plesure: yt is, to relieue ye poore wtal, to scater it amongst the 〈…〉 of Christ, who soeuer geueth so, shal surely gain. for Christ saith, Date, & dabitur vobis, 〈…〉 & it shalbe geuē vnto you. Dabitur, it shalbe giuen vnto you. This is a swete word, we can well away with that: but how 〈…〉 we come by it? Date, geue. This is the way to get, to releue the pore. Therfore this is a false and wicked 〈…〉 to thinke that with geuyng vnto the poore we shall come to pouertie. What a geuer was Loth, that good man: cam he to4 pouertie through geuing? No, no, he was a great riche man. Abrahā, yt father of al beleuers, what a liberal man washe, in somuch yt he sat by his doore watching whā any body wēt by the way that he might cal him, & releue his necessitie. what? came he to pouertie? No no, he died a great riche mā. Therfore let vs folow yt ensāple of Loth & Abrahā: let vs be liberal,
1Give give is a […] leus […] to the […] man.Geue geue is a 〈…〉 leus 〈…〉 to the 〈…〉 man.
2No man cometh […] po […] by […] the poor.No man co meth 〈…〉 po 〈…〉 by 〈…〉 the poore.
3Giving is gaining, if we gene as we should:Geuing is gainyng, if we gene as vve shold:
4Loth was a large […]Loth was a large 〈…〉
5Abraham was a liberal man […].Abraham vvas a liberall man 〈…〉.
6We can not away with this […].VVe cā not avvay with this 〈…〉.
Christ saith, Qui […] vel […] vel […] me, […] est me […], He that loveth his father or mother,1 or children more than me, he is not mete for me. Therefore those which […] & gather ever for their children & in yt mean season forget the poor, whom God would have relieved, these I say) regard […] more then gods commandments. ⟨p. 43⟩For their children must be set up, and the poor miserable people is forgotten in the mean season. There is a common2 saying amongst the worldlings, Happy is that child whose father goeth to the devil: but this is a worldly happiness. The same is seen wham the child can begin with. […]. hundred […] where as his father began with nothing, it is a wicked happiness if the father gate those goods wickedly. And there is […] doubt but many a father goeth to the devil for his child's […], in that he neglected gods […], scraped for his child, and forgot to relieve his poor miserable neighbour. We have in Scripture, Qui […] pauperis, […] Deo, Who so ever 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.3
Christ saith, Qui 〈…〉 vel 〈…〉 vel 〈…〉 me, 〈…〉 est me 〈…〉, He yt loueth his father or mother,1 or childrē more thā me, he is not mete for me. Therfore those which 〈…〉 & gather euer for their childrē & in yt mean season forget the poore, whom God wold haue releued, these I say) regard 〈…〉 more then gods cōmandementes. ⟨p. 43⟩For their children must bee sette vp, and the poore miserable people is forgotten in the meane season. There is a common2 sayeng amongst the worldlings, Happy is that childe whose father goth to the deuil: but this is a worldly happinesse. The same is seene whā the childe can begin with. 〈…〉. hundred 〈…〉 wher as his father began with nothing, it is a wicked happynesse if the father gate those goodes wyckedly. And there is 〈…〉 doubt but many a father gothe to the deuyll for his childes 〈…〉, in that he neglected gods 〈…〉, scraped for his child, and forgat to relieue his poore miserable neighbor. We haue in Scripture, Qui 〈…〉 pauperis, 〈…〉 Deo, Who so euer hath pitie ouer the poore, he lendeth vnto god vpon vsurie, that is to say, God will geue it vnto him againe with increase: this is a laufull and godly vsurie.3
1Who the bee that rey […] godVVho the bee that rey 〈…〉 god
2Happy is the child whose […] to the […]Happy is the childe whose 〈…〉 to the 〈…〉
Certain it is, that usury was allowed by the laws of this […], yet it […] not that usury was godly, nor allowed before god. For it is not a good argument, to say it is forbidden to take. x. li. of the hundred, […] I may take five. Like as a these can not say, it is forbidden in yt law to steal. xiii. d. ob.1 ergo I […]. vi. d. or. iii. d. or. ii. d. No no, this reasoning will not serve afore god. For though the law of this realm hangeth him not, if he steal. iiii. d. yet for all that he is a these before god, and shall be hanged on the fiery gallows in hell. So he that occupieth usury, though by the laws of this realm, he might do it without punishment (for the laws are not so precise) yet for all that he doth wickedly in the sight of2 god. For usury is wicked before god, be it small or great: like as theft is wicked. But I will tell you how you shalbevsurers to get much gain: Give it unto the poor, than God will give it to the with gain, give. xx. d. and thou shalt have. xl d.3 It shall come again (thou shalt not lose it) or else God is not god. What needeth it to use such deceitfulness & falsehood to get richesse: Take a lawful way to get them, that is, to scatter4 this abroad that thou hast, & than […] shalt have it again with great gains, quadruplū, 4. times, saith scripture. Now gods word saith that I shall have again that which I laid […] with usury, with gain. Is it true that god saith? yes, than let me not think that giving unto the poor doth […] stock […] god saith the contrary, namely that it shall increase: or ⟨image 50⟩else we make God a liar. For if I believe not his sayings, than by mine […] I make him a liar, as much as is in me. Therefore learn here to commit bsurie, and specially you rich men, you must learn this lesson well, for of you it is5 written. Who […] hath much, must make account for much: and you have much, not to that end, to do with it what you lust, but you must spend it as God appointeth […] 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 gods treasurer. Our savior saith, Omnis qui reliquerit agrū &c. centuplum accipiet. Who soever shall leave his field, shall receive it again an hundred fold. As if I should be examined now of the papists, if they should ask me, believe you in the mass?
Certain it is, that vsurie was allowed by the lawes of this 〈…〉, yet it 〈…〉 not that vsury was godly, nor allowed before god. For it is not a good argument, to say it is forbidden to take. x. li. of the hūdred, 〈…〉 I may take fiue. Like as a thefe can not say, it is forbiddē in yt law to steale. xiii. d. ob.1 ergo I 〈…〉. vi. d. or. iii. d. or. ii. d. No no, this reasoning will not serue afore god. For though the lawe of this realme hangeth him not, if he steale. iiii. d. yet for al that he is a thefe before god, and shalbe hanged on the fyry galowes in helle. So he that occupieth vsurie, though by the lawes of this realme, he myght doo it without punishment (for the lawes ar not so precise) yet for all that he dothe wickedly in the sight of2 god. For vsurie is wicked before god, be it smal or great: like as theft is wicked. But I wil tel you how you shalbevsurers to get muche gayne: Geue it vnto the poore, than God wyll geue it to the with gain, geue. xx. d. and thou shalt haue. xl d.3 It shall come againe (thou shalt not lose it) or els God is not god. What nedeth it to vse suche deceitfulnesse & falshode to get richesse: Take a lauful way to get them, that is, to scatter4 this abrode that thou hast, & thā 〈…〉 shalt haue it again with great gains, quadruplū, 4. times, saith scripture. Now gods word saith that I shal haue again that which I laid 〈…〉 with vsurie, with gain. Is it true that god saithe? yes, than let me not think that geuing vnto the poore doth 〈…〉 stock 〈…〉 god saith the contrarie, namely that it shall increase: or ⟨image 50⟩els we make God a liar. For if I beleue not his sayings, thā by myne 〈…〉 I make him a lyar, as much as is in me. Therfore learne here to commyt bsurie, and specially you ryche men, you must learne this lesson well, for of you it is5 written. Who hath muche, muste make accompt for much: and you haue much, not to that end, to do with it what you luste, but you muste spende it as God appointeth in his word to do. For no rich man can say before god, this is my owne. No, he is but an officer ouer it, an almener gods treasurer. Our sauior saith, Omnis qui reliquerit agrū &c. centuplum accipiet. Who soeuer shall leaue his fielde, shall receiue it agayne an hundred folde. As if I should bee examined now of the papistes, if they should aske me, beleue you in the masse?
1No good […].No good 〈…〉.
2[…] are both […].〈…〉 are both 〈…〉.
3If god be […] we can not lose […].If god be 〈…〉 we can not lose 〈…〉.
4To […] we have […] the […] way […]To 〈…〉 we haue 〈…〉 the 〈…〉 way 〈…〉
I say No, according unto gods word and my conscience, it is naught, it is but deceitfulness, it1 is the […] doctrine. Now I must go to prison, I leave all things behind me, wife and children, good and land, and all my friends: I leave them for Christs sake, in his quarrel. What saith our saviour unto it, Centuplum accipiet, I shall have an hundred times so much. Now though this be spoken in such wise, yet it may be understanden of alms giving to. For that man or woman that can find in their hearts for gods sake to leave. r. s. or. r. li. they shall have an hundred fold again in this life, & in the world […] come life everlasting. If this will […] move our hearts, than they are more than stone and flinty, then our […] is just and well deserved.2 For to give alms it is like as when a man cometh unto me, & desireth an empty purse of me: I lend him the purrs he cometh by and by and […] it full of money, & giveth it me: So that I have now my purse again, & the money to. So it is to give alms, we lend an empty purse, and take3 a full purse for it. Therefore let us persuade our selves in our hearts, that to give for gods sake, is no […] unto us but great gain. And truly the poor man doth more for the rich man, in taking things of him, than the rich doth for the4 […] in giving them. For the rich giveth but only […] goods: but the poor giveth him by the promise of god all […]. Quotidianū, Daily. here we learn to caste away all ⟨p. 44⟩carefulness, and to come to this 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 feed5 not only our bodies but also our souls: and so we pray for the […] of preaching. For like as the body must be fed daily with meat: so the soul requireth her meat, which is the word of god. Therefore we pray here 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 remember to resort to this storehouse: whatsoever ye have need of, come hither, here are all things necessary for your soul and body, only desire them. But you have heard how you must6 be apparelled, you must labour and do your duties, and than come & you shall find all things necessary for you:
I say No, according vnto gods word and my conscience, it is naught, it is but deceiptfulnesse, it1 is the 〈…〉 doctrine. Now I must go to prison, I leaue al thynges behynde me, wife and children, good and land, and all my frendes: I leaue them for Christes sake, in his quarell. What saith our sauior vnto it, Centuplum accipiet, I shall haue an hundred tymes so much. Now though this be spoken in such wise, yet it may be vnderstanden of almes giuing to. For that mā or womā that can find in their hertes for gods sake to leaue. r. s. or. r. li. they shal haue an hundred fold again in this life, & in the world 〈…〉 come life euerlasting. If this will 〈…〉 moue our hertes, than they are more than stome and slintie, then our 〈…〉 is iust and wel deserued.2 For to geue almes it is like as whan a man cometh vnto me, & desireth an emptie purse of me: I lend him the purs he cometh by and by and 〈…〉 it full of money, & geueth it me: So that I haue now my purse again, & the money to. So it is to geue almes, we lend an emptie purse, and take3 a ful purse for it. Therfore let vs persuade our selues in our heartes, that to geue for gods sake, is no 〈…〉 vnto vs but great gaine. And truly the poore man doth more for the rich man, in taking thinges of him, than the riche doothe for the4〈…〉 in geuing them. For the rich giueth but only 〈…〉 goods: but the poore geueth him by the promise of god al 〈…〉. Quotidianū, Daily. here we learne to caste awaye all ⟨p. 44⟩carefulnesse, and to come to this storehouse of god, where we shall haue all things competent both for our soules and bodies. Further in this petition we desire that god will feede5 not onely our bodies but also our soules: and so we praye for the 〈…〉 of preaching. For lyke as the body must be fedde daily with meate: so the soule requireth her meate, which is the word of god. Therfore we pray here for all the clergie, that they may doo their dueties, and fede vs with the worde of god according to their calling. Nowe I haue troubled you long, therfore I will make an end: I desire you remembre to resort to this storehouse: whatsoeuer ye haue nede of, come hither, here are all things necessarie for your soule and body, only desire them. But you haue hearde how you must
1The mass is the […] doctrine.The masse is the 〈…〉 doctrine.
2Stony and […] her […].Stonie and 〈…〉 her 〈…〉.
3A good si […].A good si 〈…〉.
4Scarce auy rich man vvill beleus this.Scarce auy riche man vvill beleus this.
5[…] for […] gie.〈…〉 for 〈…〉 gie.
6What apparel they must have that will come to Gods store house.VVhat apparell they muste haue that vville comme to Gods store house.
And specially now at this time let us resort unto god, for it is a great brought, as we think, and we had […] of rain. Let us there fore resort unto our loving father, which promiseth, that wham we call upon him with a faithful heart, he will hear us. Let us therefore desire him to rule yt matter so, that we may have1 our bodily […]. we have the ensample of Elijah, whose prayer god heard: therefore let us pray this […], which our saviour and redeemer Jesus Christ himself taught us, saying: Our father which art in heaven. &c.
And specially now at this time let vs resort vnto god, for it is a great brought, as we thinke, and we had 〈…〉 of rain. Let vs ther fore resort vnto our louing father, which promiseth, that whā we call vpon him with a faithfull heart, he wil heare vs. Let vs therfore desire him to rule yt matter so, that we may haue1 our bodily 〈…〉. we haue the ensāple of Elias, whose praier god heard: therfore let vs pray this 〈…〉, which our sauior and redemer Jesus Christ himself taught vs, saying: Our father which art in heauen. &c.
ET remitte nobis debita nostra sicut & nos re mittimus debitoribus nostris, And forgive1 us our trespasses as we forgive them that trespass against us. This is a very good prayer if it be said in faith with the whole heart. There was never none that did say it with the heart, but he had forgiveness, and his trespasses, and all his sins were pardoned & taken from him. As touching yt former petitions, I told you that many thin ges were contained in them, which you may perceive […] by that that I have said, […] partly by […] & […]. Truly there is a great doctrine in it, yet we […] it to be but a light matter ⟨image 51⟩to understand the lords prayer, but it is a great thing. Therefore2 I would have you to mark it well. But specially keep in your remembrance how our saviour teacheth us to know the liberality of god, how god hath determined to help us, in so much that we shall lack nothing, if we come to his treasure house, where is locked up all […] necessary for our souls and bodies.
ET remitte nobis debita nostra sicut & nos re mittimus debitoribus nostris, And forgeue1 vs our trespasses as we forgeue them that trespasse againste vs. This is a very good prayer if it be said in faithe with the whole hert. There was neuer none that did say it with the heart, but̄ he had forgeuenes, and his trespasses, and al his sinnes were pardoned & taken from him. As touching yt former petitions, I told you yt many thin ges wer cōteined in thē, which you may perceue 〈…〉 by yt yt I haue said, 〈…〉 partly by 〈…〉 & 〈…〉. Truly ther is a great doctrin in it, yet we 〈…〉 it to be but a light matter ⟨image 51⟩to vnderstand the lordes prayer, but it is a great thyng. Therfore2 I would haue you to marke it well. But spccially keepe in your remembraunce how our sauiour teacheth vs to know the liberalitie of god, how god hath determined to helpe vs, in so much that we shall lacke nothyng, if we come to his treasor house, where is locked vp all 〈…〉 necessarye for oure soules and bodies.
1Never man said this […] with his heart, but he had forgivenessNeuer mā said this 〈…〉 vvith his hearte, but he had forgeuenes
2It is a great thing to […] the lords prayer.It is a great thing to 〈…〉 the lordes praier.
Further consider by the same petition that we be but beggars all together. For the best of us hath need to say daily:1 Our father, give us this day our daily bread. I would these proud and lofty fellows would consider this, namely that they be but beggars as S. Paule sayth. Quid habes, quod nō accepisti: what have ye that you have not gotten with begging.
Further consider by the same petition that we be but beggers all together. For the beste of vs hath neede to say dayly:1 Our father, giue vs this day our dayly breade. I would these proude and lofty fellowes would consider this, namelye that they be but beggers as S. Paule sayth. Quid habes, quod nō accepisti: what haue ye yt you haue not goten with begging.
1[…] he best of […] is […] a beggar.〈…〉 he best of 〈…〉 is 〈…〉 a begger.
Yet most 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 Christen people) help me to get my living at gods hand: and therefore (as I told you before) they ought to be partakers of my substance, seeing they help to get my living1 at God's hand: for when they say Our, they include me in their prayers.
Yet moste aboue all thinges, I would haue you to consider this woorde Our, for in that woord ar conteyned great misteries, and much learning. All those that pray this prayer (that is to saye, all Christen people) helpe me to get my lyuyng at gods hand: and therfore (as I tolde you before) they oughte to be partakers of my substance, seeyng they helpe to get my lyuyng1 at goddes hande: for whan they saye Our, they includs me in their prayers.
1Every man helpeth to get others […].Euery man helpeth to get others 〈…〉.
Again […] the remedy against carefulness, which is, to trust in god, to hang upon him, to come to his treasure house, and then to labour, and to do the works of our vocati on: then undoubtedly God will provide for us, we shall not lack. Therefore learn to trust upon the lord, and leave this wicked […], whereof our […] monisheth us.
Agayne 〈…〉 the remedy against carefulnes, which is, to truste in god, to hange vppon hym, to come to his treasure house, and then to labour, and to do the workes of our vocati on: then vndoutedly God wyll prouide for vs, we shall not lacke. Therfore learne to trust vpon the lorde, and leaue this wicked 〈…〉, wherof our 〈…〉 monisheth vs.
Specially I would have you to consider what a wicked […]ō this is, to fantasy that giving to the poor is a diminishing of our goods. I told you of late of the proprieties of things how things […], and how […] be not ours; all those things1 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 be our own: but yet not so, that we may spend them according to our own pleasure. They be ours upon that condition that we shall spend them to the honour of god, and […] of our neighbours. And here I spake of […], how we ought to make amends unto that man, […] we ⟨p. 45⟩have deceived, or taken good wrongfully from him. There be some men which think there is no other theft but only taking purses and killing men by the way, or stealing other mens good: Those men are much deceived: For there be […] genera furti, a great number of thieves. What was this but a […] when Isaiah saith, principes tui infidels so […] furum,2 Thy princes are […] and are companions with thieves. This was a theft, but it was not a common theft, it was a […] theft: they could tell how to weary men, and so to take […] of them. Such […] was Zachei, he robbed not men by the high way, but he was an oppressor, & forced men to pay more than they ought to pay: which his so doing, was as well a theft, as if he had robbed men by the high way. There be many which follow Zachee in his illness, but there3 be but few, or none at all, which will follow him in his goodness. Siquem […] reddam quadruplum, If I have deceived any man, I will pay it again four fold. I would wish that all bribers […] false tollers would follow his […]. But I tell you without restitution, there is no salvation. This is a certain sentence, allowed and approved, first by the holy scripture. […] by all the writers that ever wrote upon scripture, yea the very scholedertors, (as bad4 as they were) yet they never […] in that, but said […] famae […] sunt opera debita, We ought to make […] of a […] good name, and of his goods taken from him wrongfully: that is to say, when we have […] any body, we ought to […] him amend […] when we have taken any mans good wrongfully, we ought to make him […], else we shall never be sauch, for god abhorreth me, and all things that I […], […] before him.
Specially I wold haue you to consider what a wicked 〈…〉ō this is, to fantasy yt geuing to the poore is a diminishing of our goods. I tolde you of late of the proprieties of thynges how things 〈…〉, and how 〈…〉 be not ours; al those thinges1 which we haue eyther by laboar or by inheritance, or els by giftes, or els by bying all those thyngs which we haue by suche tytles be oure owne: but yet not so, that we may spend them accordyng to our owne pleasure. They be ours vpon yt condicion that we shall spende them to the honor of god, and 〈…〉 of our neighbors. And here I spake of 〈…〉, howe we ought to make amendes vnto that man, 〈…〉 we ⟨p. 45⟩haue deceiued, or taken good wrongfully from him. Ther be some men which thinke there is no other thefte but onely taking purses and killing men by the waye, or stealyng other mens good: Those men are much deceiued: For there be 〈…〉 genera furti, a greate number of theues. What was thys but a 〈…〉 whan Esay saith, principes tui infideles so 〈…〉 furum,2 Thy princes are 〈…〉 and are companions with theues. This was a theft, but it was not a common theft, it was a 〈…〉 thefte: they coulde tell howe to weary men, and so to take 〈…〉 of them. Such 〈…〉 was Zachei, he robbed not mē by the high way, but he was an oppresser, & forced men to pay more than they ought to pay: which his so doyng, was as well a thefte, as if he had robbed men by the highe waye. There be many which folow Zachee in his yllnes, but there3 be but fewe, or none at all, which will folow him in his good ness. Siquem 〈…〉 reddam quadruplum, Yf I haue deceiued any man, I wyll pay it agayne foure folde. I woulde wishe that al bribers 〈…〉 false tollers would folowe his 〈…〉. But I tell you without restitution, there is no salua tion. This is a certayn sentence, allowed and approued, first by the holy scripture. by all the writers that euer wrote vpon scripture, yea the very scholedertors, (as bad
1[…] men […] pro […] in things.〈…〉 men 〈…〉 pro 〈…〉 in things.
2Princes companions of thieves.Princes cō panions of theues.
3Few follow Zach in this point.Few folow Zache in this point.
4Restitution is […] of […]. […].Restitution is 〈…〉 of 〈…〉. 〈…〉.
to 〈…〉 the whole world. You haue hard now how 〈…〉 had things in cōmon in yt first 〈…〉 s. 〈…〉 vs how things ought to be in 〈…〉 saying, 〈…〉 tis 〈…〉, help the 〈…〉 of those which be poore.
it is a good thyng to punish them according vnto the kings most godlye statutes. For god himselfe saith, In sudore vul 〈…〉 pane 〈…〉, in the sweate of thy face thou shalte eate thy bread. Than 〈…〉 in s. 〈…〉 which saith. Magis
〈…〉 digentibus, let him labour the sorer that he may haue wher with to help the poore, & Christ himself saith. Melius 〈…〉, 〈…〉, it is better to giue than to take. So Christe & all his apostles, yea the whole scripture admonisheth vs euer of our neighbor to take hede of him, to be pitiful vnto him: but god knoweth, there be a great many which care little for their neighbors. They do like as 〈…〉 did, whan god asked him, Cain, where is thy brother Abell?
what? (saith he) am I my brothers keper? So these rich frāklings these couetouse felowes, they scrape al things to themselues, they thinke they should care for no body 〈…〉, but for themselues: god 〈…〉 the poore man to labor the so 〈…〉, to yt end that he may be able to helpe his poore neighbor how much more ought the riche to be liberall vnto them?
& than we shal augment our stock. For this is a most certain & true word, Date & dabitur vobis, geue, & it shalbe giuē vnto you. but we beleue it not, we can not a 〈…〉 with it. The most part of vs are more geuen to take 〈…〉 poore, thā to relieue their 〈…〉. They be so careful for their childrē, yt 〈…〉
cānot tell 〈…〉 they be wel, 〈…〉 purchase this house & yt hous: but what saith the prophet? Voe qui 〈…〉 is 〈…〉 wo be vnto you yt 〈…〉 house to house, yt curse of god hangeth ouer your heads.
as they were) yet they neuer 〈…〉 in that, but said 〈…〉 famae 〈…〉 sunt opera debita, We oughte to make 〈…〉 of a 〈…〉 good name, and of his goods takē from him wrongfully: that is to say, whan we haue 〈…〉 any body, we oughte to 〈…〉 him amende 〈…〉 whan we haue taken any mannes good wrongfully, we oughte to make hym 〈…〉, els we shal neuer be sauch, for god abhorreth me, and al things that I 〈…〉, 〈…〉 before hym.
