Part of the First Sermon Preached by the Reverend Father…: The preaching bishop reproving unpreaching prelates Being a… by Hugh Latimer | AskReformation

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Part of the First Sermon Preached by the Reverend Father, Master Hugh Latimer, before our Late Sovereign Lord, of Famous memory, King Edward the Sixth, within the Preaching place in the Palace at Westminster, 1549. the Eight of March.

Part of the First Sermon Preached by the Reverend Father, Master Hugh Latimer, before our Late Soveraign Lord, of Famous memory, King Edward the Sixth, within the Preaching place in the Palace at Westminster, 1549. the Eight of March.

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Rom. 15. Quaecunque scripta sunt, ad nostram doctrinam scripta sunt.—

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IN Taking this Part of Scripture, (most Noble Audience) I played as a Truant, which when he is at School, will choose a Lesson wherein he is perfect, because he is loath to take pain in studying a new Lesson, or else feareth stripes for his slothfulness. In like manner ⟨p. 47⟩I might seem now in my old age, to some men, to take this part of Scripture; because I would wade easily away therewith, and drive my matter at my pleasure, and not to be bound to a certain Theme.

IN Taking this Part of Scripture, (most Noble Audience) I played as a Truant, which when he is at School, will chuse a Lesson wherein he is perfect, because he is loath to take pain in studying a new Lesson, or else feareth stripes for his sloathfulness. In like manner ⟨p. 47⟩I might seem now in my old age, to some men, to take this part of Scripture; because I would wade easily away therewith, and drive my matter at my pleasure, and not to be bound to a certain Theam.

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But ye shall consider that the foresaid words of Paul are not to be understood of all Scriptures, but only of those which are of God written in Gods Book, and all things which are therein,¹ are written for our Learning. The Excellency of this word, is so great, and of so high dignity, that there is no earthly thing to be compared do it.

1Excellency of Gods Word.

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The Author thereof is great, that is, God himself, Eternal, Almighty, everlasting. The Scripture because of him, is also Great, Eternal, most Mighty, and Holy.

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There is no King, Emperor, Magistrate and Ruler of what state soever they be, but are bound to obey this God, and to give credence unto his Holy Word, in directing their steps ordinately according to the same Word: Yea truly, they are not only bound to obey Gods Book, but also the Ministry ⟨p. 48⟩of the same, so far as he speaketh sitting in Moses Chair.—

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For in this world God hath two Swords, the one is a Temporal Sword, the other a Spiritual.—

For in this world God hath two Svvords, the one is a Temporal Svvord, the other a Spiritual.—

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The King correcteth Transgresson with the Temporal Sword, yea, the Preacher, if he be an Offender. But the Preacher cannot correct the King, if he be a Transgressor of Gods Word, with the Temporal Sword: 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 supplant and root up all Vice and Mischief by Gods Word.—

The King correcteth Transgresson vvith the Temporal Svvord, yea, the Preacher, if he be an Offender. But the Preacher cannot correct the King, if he be a Transgressor of Gods Word, vvith the Temporal Svvord: But he must correct and reprove him vvith the Spiritual Svvord, fearing no man, setting God only before his eyes, under vvhom he is a Minister, to supplant and root up all Vice and Mischief by Gods Word.—

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Therefore let the Preacher teach, reprove, amend and instruct in Righteousness, with the Spiritual Sword, fearing no man,¹ though death should ensue.

Therefore let the Preacher teach, reprove, amend and instruct in Righteousness, vvith the Spiritual Svvord, fearing no man,¹ though death should ensue.

1Hear ye Preachers

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Thus Moses ¹did reprove Pharaoh.—

1Ex. 5. 6, 7.

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Thus Micah did not spare to blame King Ahab, ¹for his wickedness, and to prophesy of his destruction, contrary unto many False Prophets.—

Thus Micheas did not spare to blame King Ahab, ¹for his vvickednes, and to prophesie of his destruction, contrary unto many False Prophets.—

11 Kin. 22.

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These foresaid Kings being admonished ⟨p. 49⟩by the Ministers of Gods Word, because they would not follow their godly Doctrine, and correct their lives, came unto utter destruction.—

These foresaid Kings being admonished ⟨p. 49⟩by the Ministers of Gods Word, because they vvould not follovv their godly Doctrine, and correct their lives, came unto utter destruction.—

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Let the Preacher therefore never fear to declare the Message of God unto all men: And if the King vvill not hear them, then the Preachers may admonish and charge them with their duties,¹ and so leave them to God, and pray for them.

Let the Preacher therefore never fear to declare the Message of God unto all men: And if the King vvill not hear them, then the Preachers may admonish and charge them vvith their duties,¹ and so leave them to God, and pray for them.

1Note.

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But if the Preachers digress out of Christs Chair, and shall speak their own phantasies, then in stead of whatsoever they bid you observe, that observe and do.

But if the Preachers digress out of Christs Chair, and shall speak their ovvn phantasies, then in stead of vvhatsoever they bid you observe, that observe and do.

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Change into these words following, Beware of False Prophets, change, quaecunque jusserint, ¹into Cavete à Fermento Pharisaeorum. ²—

Change into these vvords follovving, Beware of False Prophets, change, quaecunque jusserint, ¹into Cavete à Fermento Pharisaeorum. ²—

1Mat. 23. 3.
2Luk. 12. 1

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All things written in Gods Book, are most true, and profitable for all men; for in it is contained meet matter for Kings, Princes, Rulers, Bishops, and for all Estates: Wherefore it behoveth every Preacher,¹ somewhat to accommodate himself and his matter to the Comfort and Amendment of the Audience ⟨p. 50⟩to which he declareth the Message of God.

All things written in Gods Book, are most true, and profitable for all men; for in it is contained meet matter for Kings, Princes, Rulers, Bishops, and for all Estates: Wherefore it behoveth every Preacher,¹ somwhat to accomodate himself and his matter to the Comfort and Amendment of the Audience ⟨p. 50⟩to which he declareth the Message of God.

1Let court preachers note this

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If he preach before a King, let his matter be concerning the Office of a King, if before a Bishop,—

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I have thought it good to entreat upon these words following, which are written in the seventeenth Chapter of Deuteronomy, from Verse 14. downwards.—

I have thought it good to intreat upon these words following, which are written in the seventeenth Chapter of Deuteronomy, from Verse 14. downwards.—

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As the Text doth rise, I will touch and go a little in every place.—

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To have a King, the Israelites did with much importunity call unto God, and God long before promised them a King, and they were fully certified thereof, that God had promised that thing: For unto Abraham he said, Gen. 17. 6. Kings shall come out of thee. These words were spoken long before the Children of Israel had any King; notwithstanding here yet God prescribed unto them an Order, how they should choose their King, and what manner of man he should be, where he saith, When thou shalt come, &c.

To have a King, the Israelites did with much importunity call unto God, and God long before promised them a King, and they were fully certified thereof, that God had promised that thing: For unto Abraham he said, Gen. 17. 6. Kings shall come out of thee. These words were spoken long before the Children of Israel had any King; notwithstanding here yet God prescribed unto them an Order, how they should chuse their King, and what manner of man he should be, where he saith, When thou shalt come, &c.

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As who should say, O ye Children of Israel, I know your nature right ⟨p. 51⟩well,—I know that thou wilt choose a King to reign over thee, and to appear glorious in the face of the world, after the manner of the Gentiles: But because thou art stiff-necked, wild, and art given to walk without a Bridle or Line, 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, and in a plain way, that is, thou shalt not choose thee a King after thy Will and fantasy, but after me, thy Lord and God.

As who should say, O ye Children of Israel, I know your nature right ⟨p. 51⟩well,—I know that thou wilt chuse a King to reign over thee, and to appear glorious in the face of the world, after the manner of the Gentiles: But because thou art stiffe-necked, wild, and art given to walk without a Bridle or Line, therefore now I will prevent thy evil and beastly Manners, I will hedge strongly thy way, I will make a durable Law which shall compell thee to walk ordinately, and in a plain way, that is, thou shalt not chuse thee a King after thy Will and phantasie, but after me, thy Lord and God.

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Thus God conditioned with the Jews, that their King should be such a one as He himself would choose them.

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This was not much unlike a 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 asked the price, he said 20. Nobles; The other would give him but four pounds; the Owner said he should not have it then, the other claimed the Horse, because he said he should have him if he would.

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Thus this bargain became a Westminster matter, the Lawyers got twice the value of the Horse, and when all came to all, two fools made an end of the matter.

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Howbeit the Israelites could not go to Law with God for choosing their King, for, will they, nill they, their King should be of his choosing, lest they should walk inordinately— for as they say commonly, Qui vadit planè, vadit sanè; that is, He that walketh plainly, walketh safely. And the Jews were stiff-necked, and were ever ready to walk inordinately. No less are we Englishmen given to untowardness and inordinate walking.—

Howbeit the Israelites could not go to Law with God for choosing their King, for, will they, nill they, their King should be of his choosing, lest they should walk inordinately— for as they say commonly, Qui vadit planè, vadit sanè; that is, He that walketh plainly, walketh safely. And the Jews were stiff-necked, and were ever ready to walk inordinately. No less are vve Englishmen given to untovvardness and inordinate vvalking.—

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There is a great error risen now: days among many of us,¹ which are vain and new fangled men climbing beyond the limits of our capacity and wit, in wrenching this Text of Scripture hereafter following after their own Fancy and Brain, their error is upon this Text, 1 Sam. 8. 7. They wrench these words after their own fantasies, and make much doubt as touching a King and his Godly name.

There is a great error risen novv: dayes among many of us,¹ vvhich are vain and nevv fangled men climbing beyond the limits of our capacity and vvit, in vvrenching this Text of Scripture hereafter follovving after their ovvn Phansie and Brain, their errour is upon this Text, 1 Sam. 8. 7. They wrench these words after their own fantasies, and make much doubt as touching a King and his Godly name.

1Let our wild Phanatiques observe this.

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They that so do, walk inordinately, they walk not directly and plainly, but delight in balks and stubble way. It maketh no matter by what name the Rulers be named, if so be they shall walk ordinately with God, and direct their steps with God, for both Patriarchs Judges and Kings had, and have their authority from God, and therefore Godly.

They that so do, walk inordinately, they walk not directly and plainly, but delight in balks and stubble way. It maketh no matter by what name the Rulers be named, if so be they shall walk ordinately with God, and direct their steps with God, for both Patriarches Judges and Kings had, and have their authority from God, and therefore Godly.

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But this is to be considered which God saith,¹ thou mayest not set a stranger over thee.

But this is to be considered which God saith,¹ thou maist not set a stranger over thee.

1Deut. 17. 15.

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It hath pleased God to grant us a natural liege King and Lord,¹ of our own Nation, an Englishman one of our own Religion, God hath given him to us, and he is a most precious Treasure, and yet many of us do desire a stranger to be King over us,²—Let us follow Daniel, let us not seek the death of our most Noble and rightful King, our own Brother, both by nativity and Godly Religion. Let us pray for his good estate that he live long among us: Oh what a plague were it, that a strange King of a strange Land, and of a strange Religion should reign over us: where ⟨p. 54⟩now we be governed in the true Religion, he should extirp and pluck away all together, and then plant again all Abomination and Popery, God keep such a King from us.

It hath pleased God to grant us a natural liege King and Lord,¹ of our own Nation, an Englishman one of our own Religion, God hath given him to us, and he is a most pretious Treasure, and yet many of us do desire a stranger to be King over us,²—Let us follow Daniel, let us not seek the death of our most Noble and rightful King, our own Brother, both by nativity and Godly Religion. Let us pray for his good estate that he live long among us: Oh what a plague were it, that a strange King of a strange Land, and of a strange Religion should raign over us: where ⟨p. 54⟩now we be governed in the true Religion, he should extirpe and pluck away all together, aud then plant again all Abomination and Popery, God keep such a King from us.

1This is our mercy.
2Note this ye Kingkillers.

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Well, the Kings grace hath two Sisters,¹ my Lady Mary, and my Lady Elizabeth, which by Succession and Course, are Inheritors to the Crown, who, if they should marry with strangers, what should ensue? God knoweth. But God grant (if they so do, whereby strange Religion cometh in) that they never come to coursing not succeeding.

1Latimer proved a true Prophet▪

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Therefore to avoid this Plague, let us amend our Lives, and put away all pride, which doth drown men in this Realm, at these days; all Covetousness, wherein the Magistrates and rich men are overwhelmed, all lechery, and other excessive vices, provoking Gods wrath (were he not merciful) even to take from us our natural King and Liege Lord;¹ yea to plague us with a strange King for our unrepentant hearts.

Therefore to avoid this Plague, let us amend our Lives, and put away all pride, which doth drown men in this Realm, at these daies; all Covetousness, wherein the Magistrates and rich men are overwhelmed, all lechery, and other excessive vices, provoking Gods wrath (were he not merciful) even to take from us our natural King and Liege Lord;¹ yea to plague us with a strange King for our unrepentant hearts.

1Note.

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Wherefore if as ye say,¹ ye love the King amend your lives.—

1The true Roaylist.

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Now I hear all things shall be ended after a Godly manner shortly. Make hast, make hast, and let us learn to convert to repent and mend our lives: if we do not, I fear, I fear, lest for our sins and unthankfulness an hypocrite shall reign over us.—

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Let us pray, that God maintain and continue our Most Excellent King here present.—

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He doth Rectify us in the liberty of the Gospel,¹ in that therefore let us stand.—

He doth Rectifie us in the liberty of the Gospel,¹ in that therefore let us stand.—

1[…] mercy at this day.〈…〉 mercy at this day.

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He shall not prepare unto himself many Horses, &c. In speaking of these Words ye shall understand, that I do not intend to speak against the strength, policy and provision of a King, but against excess and vain trust that Kings have in themselves, more then in the living God, the Author of all goodness and Giver of all Victory. 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.

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What meaneth it, that God hath to do with the Kings Stable; but only he ⟨p. 56⟩would be Master of his Horses, The Scripture saith: In altis habitat, he dwelleth on high; it followeth, Humilia respicit, he looketh on the low things, yea upon the Kings Stables▪ and upon all the Offices in his House.

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God is a great Grand Master of the Kings house,¹ and will take account of every one that beareth rule therein; for the executing of their Offices, whether they have justly and truly served the King in their Offices, or no.

1Let Courtiers observe this.

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Yea, God looketh upon the King Himself, if he work well or not. Every King is subject unto God, and all other men are subjects unto the King.

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In a King God requireth faith, not excess of Horses, Horses for a King be good and necessary, if they be well used, but—