SERMONS ON
THE LORD’S PRAYER

HUGH LATIMER

 

To the Right Honourable the Lady Katherine, Duchess of Suffolk, Augustine Bernher wisheth the grace of God with the increase of all heavenly virtues to Her Grace’s eternal comfort in Jesus Christ.

That princely prophet David, describing the nature and wicked properties of the ungodly and reprobates amongst other crimes whereof he doth accuse them, he layeth also to their charge that “they have not called upon God.” By the which words he doth manifestly teach, that they which do not give themselves to true and faithful prayer, and invocating of the name of God, are in the number of those which do say in their hearts “There is no God.” For as the godly, by their earnest and continual praying and praising the name of God, do declare the reverent fear they bear towards his divine majesty, and their unfeigned love which is grafted in their hearts by the gracious and divine Spirit, towards their heavenly and most loving Father, by the which they are encouraged willingly and cheerfully to walk in the way of godliness, and to frame their lives to the will and pleasure of him whom they fear and love: so, on the contrary side, the ungodly, in that they do not call upon their God, neither praise him, most evidently declare that they stand not in awe of him, nor love him, but rather despise him as one that is neither able to hurt or pleasure them.

By this, now, that I have said it doth manifestly appear, that as faithful and true prayer is the occasion of all goodness and godliness, so the omitting and neglecting of the same is the root and cause of all sin and mischief: and that will be more evident unto them that do consider with themselves these two principal parts, wherein true prayer doth consist. The first part of true prayer is called in the Hebrew tongue Tʜᴇᴘʜɪʟᴀʜ; the which signifieth Judicii vel condemnationis deprecationem, a hearty and earnest request and supplication, made unto God the eternal Judge, for the remission and pardon of sins; the which request proceedeth from the heart that is anguished by the ugsome sight of his wickedness, revealed by the brightness of the law of God. The other part of prayer is called in the same tongue Tʜᴇʜɪʟʟᴀʜ, Laus, a praise of God’s mercies, the which doth follow the former request. For when the heart so anguished hath poured out his grief, and is by the Spirit of God certified that his sins be forgiven, his prayer is heard for Christ’s sake; by and by it bursteth out into a joyful praising of the name of the Lord, who so graciously hath shewed himself in giving comfort unto his sorrowful conscience. In these two parts of prayer the children of God do exercise themselves; that is, in lamenting of their sins, and in rejoicing in the forgiveness of the same, the which consisteth in the death of Christ. Whereupon the third part followeth, the which is to crave at their Father’s hands such things as be needful for them in this world.

Now he that beholdeth diligently the state of the world shall easily perceive, that the most part of men are given up to their own hearts’ lusts, because they be destitute of that most comfortable spirit of prayer. Who doth not see that the principal occasion of this horrible unthankfulness, the which of all states of men is shewed towards the eternal God, happeneth by the reason that men do not pass for their sins, do lightly regard them, and so do not crave remission of them at God’s hands, neither be thankful? If men did exercise themselves in faithful prayer, and did use to examine themselves by the rule of the law of God (in the which glass they may soon see their own filthiness), they would no doubt with great diligence consider the great and inestimable benefits of the Lord their God shewed unto them, even in these our days. First, how graciously he gave us the light of the gospel in king Edward’s time, for the space of seven years. After the which time, by the reason of our unthankfulness, he most justly plagued us, and took the same away again, and caused by the devil’s hangmen (the papists, I mean) darkness, blindness, and most pestiferous doctrine to be brought into the church; by reason whereof a great number that had before no lust to the truth, even by God’s just judgement, were then deceived by lies, and so perished eternally. And yet, notwithstanding, the faithful Lord in all these turmoilings preserved his servants, giving unto a number of them such a princely spirit, that they were able deride and laugh to scorn the threatenings of the tyrants; to despise the terribleness of prisons and torments; and in the end, most joyfully to overcome and conquer death, to the praise of God and their own endless comfort. Unto other some the self-same most gracious God gave such a valiant spirit, that they were able, by his grace, to forsake the pleasures and commodities of this world; and being armed with patience, were content to travel into far and unknown countries, with their families and households, having small worldly provision, or none at all; but trusting to his providence, who never forsaketh them that trust in him. [The congregation of the faithful in Queen Mary’s time.] Besides this, the same God preserved a great number, even in the midst of their enemies, not only from bodily dangers, but also from being infected with that poisoned and blasphemous doctrine, that then in all open pulpits with shameless brags and ostentation was set abroad. I will not speak now of that work of God, who caused his word to be preached, his sacraments ministered, even in the midst of the enemies, in spite of the devil and all his ministers.

These things the Lord wrought most graciously for his people: but when the time came that the measure of wickedness of the wicked was full, the self-same God, even of own his mercy, and by his own power confounded his enemies by the means of our most gracious lady, the queen’s majesty (for whose prosperous estate and preservation the God of mercy grant unto all faithful Christians grace most to pray!) her most joyful coming to the imperial crown this realm; who caused that filthy and dark antichristian doctrine to vanish out of sight, and instead thereof that most glorious light of the gospel to shine again; the which sorrowfully was wished for of all faithful English hearts; restoring withal the preachers of the same gospel, the which before were expulsed as exiles by the tyranny of the popish prelates. The which benefits, as they be unmeasurable, so ought they continually with thankful hearts of all them that bear the name of Christians to be considered. But, as I said before, the most part of men do not pass for these things. The light of the gospel is not comfortable unto them, because they feel not the darkness that is in them: they be not troubled with their own wickedness: sin lieth lurking and sleeping within them; and they have fully, as it were, sold themselves to worldly business, to climb up to get honours and dignities, and the pelf of worldly things; and these things are the cause why they do not pray unto the Lord their God. But woe be unto such sleepers in their own sins, and forgetters of God’s benefits! A day will come when they shall wish themselves never to have been born. Thus you see, that the neglecting of prayer is the occasion of that horrible unthankfulness and forgetfulness of God’s benefits. What is to be said unto them that, contrary to their own hearts and consciences, lie in sin and wickedness, and will not amend their lives, although they hear their sins accused, condemned, and God’s vengeance pronounced upon them? They be so drowned with the desires of their own hearts, that they do not pass for the ways of the Lord. Of such kind of men the world is full, which have shameless foreheads, being not abashed of their vileness. The cause of their miseries (as David declareth) is, quia Deum non invocaverunt, “because they have not called upon God.”

But what kind of prayer do those men say (trow you) which call themselves spiritual and κληρος, “the lot of the Lord?” It is as manifest as the noon-day, that the most part of them neither pray, nor know what true prayer is. For if they did use to pray as the true Christians do, they could not choose but be compelled to amend their lives; their consciences would be abashed to come before the Lord without a hearty purpose to amend their conversation. Doth not the saying of Hosea the prophet [Hosea 6.] take hold upon the most part of you that be of the popish clergy, and have been mass-mongers? Where as he saith, “As thieves wait for a man, so the companies of priests murder in the way by consent; for they work mischief.” [Papists in their devilish doctrine are ashamed of repentance.] Did not you conspire together at the entry of Queen Mary to murder the people of God, in casting from you most traitorously the precious gospel of Jesus Christ, in submitting yourselves to that filthy beast of Rome, and in receiving the stinking idolatrous mass, by the which you have destroyed an innumerable sort of people? Are you sorry for these your doings? Do you humble yourselves before the majesty of the terrible God, with hearty and faithful prayer; acknowledging your wickedness, and intending to eschew the same? No such things can be perceived in you. For whereas before, in the time of antichrist, boldly and openly you did deceive the people of their salvation in Christ; now in the light of the gospel secretly you whisper into the ears of the simple, and dissuade them from receiving of the truth, so that most justly you may be compared unto those spies of whom we read, [Numbers 13.] in Numbers 13, the which with their false reports did hinder the people of Israel from entering into the land of promise. For they being sent by Moses to search the land, and to bring good tidings unto the people, by the which they might have been encouraged manfully to have assayed their enemies, and take possession of the land, they, contrary to Moses’s expectation, like faithless men, came and discomforted the people, and caused them to God’s promises. And do not ye the like? Whereas God hath appointed you to search the land of promise in his holy word, and to bring tidings of the same unto his by faithful and diligent teachers, and encourage them to embrace and to lay hold upon the kingdom of Christ; you, like false messengers, either by your false reports and wicked doctrine do hinder the people from entering into the promised land; or else, like dumb dogs that are not able to bark, you lie in your kennels, feeding your bellies and making good cheer with the labours and sweat of the poor people, not passing whether they swim or sink, or what becomes of them.

Worthily, therefore, the prophet David numbereth you amongst them that say in their hearts, “There is no God.” And this appeareth unto all others, because ye do not call upon God. For if you did accustom to call yourselves to account before the majesty of God, in your faithful prayers, the remembrance of your horrible murder of God’s people, of your idleness, carelessness, belly-cheer, ignorance of God’s will and word, secret filthiness, and such other like stuff, would cause you to water your cheeks, and compel you to show some token of repentance unto the people of God: but nothing is seen in you but desperateness. Wherefore the Spirit of the Lord is departed from you. And this is more evident in your manifold and manifest perjuries, committed by you in king Henry’s time, in king Edward’s time, in queen Mary’s time. And what may be said of you at this time, but that you be false perjured hypocrites; bearing two faces under one hood; being ready, like weathercocks, to turn at all seasons as the wind doth carry you? Can you look for anything at God’s hands, but to be punished with his terrible plagues as Judas was (whose companions you be), that all the world may take ensample by you to beware of these horrible crimes with the which you are so defiled, that no water in the sea is able to make you clean? One kind of water would help your disease, if the Lord of his mercy would give you grace to call unto him for it; that is, the same water of life the which the Lord promiseth to faithful and penitent sinners, amongst the number of whom as yet ye be not, so far as man can judge. [Unmerciful and without repentance cannot be heard nor received into the merciful hands of God.] And, therefore, it standeth you in hand to look about you in time, before the halter be cast about your necks, as it happened Judas; whose footsteps you follow in your behaviours in this world, that it is to be feared you shall rest together in one place in the world to come. But of the vile behaviour of these miserable men it grieveth me to speak any further; not doubting but that the magistrates, whom God hath charged with his people, will even with speed consider these things accordingly, and not suffer those wavering and perjured weathercocks to have any thing to do within the house of God, the which is his church, purified with blood of Christ. For the magistrates know that they themselves cannot pray unto the Lord their God, except their hearts be faithfully disposed to do the works of their vocation truly and faithfully; of the which the principal is, to see the people instructed by faithful ministers in the ways of the Lord: the which instructions cannot be given by such as are not only defiled with such kind of vices as is above rehearsed, but also are utterly destitute of all good gifts, and know not the principles of their religion.

This matter is so weighty, and of such importance, that the magistrates, having the fear of God before their eyes, must needs consider it with speed; for it toucheth the eternal safeguard of them for whom the Son of God did shed his own heart’s blood: they ought not to be put into the hands of such as do not pass for their own salvation, much less for others’. Therefore with great and speedy diligence the magistrates are bound, seeing God doth put them in trust with his children, to provide, that as they be bought with the blood of Christ, so they may be nourished with the true and sincere word of God, to the praise of his name and their eternal comfort. Further, who cannot lament, even from the bottom of his heart, to see a great number to live in such carelessness, and flatter themselves in their own sins, thinking that they be the children of God, when as in very deed the comfortable spirit of faithful prayer is departed from them, and they worthily numbered amongst them that have no God nor Christ? As those men be which be so greedy upon the world, and have addicted and consecrated themselves unto it, after such a sort, as though this world should last forever. And in this taking be the greater part of the gentlemen, which with such extremities entreat their poor tenants, with raising of rents, taking of fines, and other kinds of extreme dealings, that they are compelled day and night to cry unto God for vengeance against them. And can any man think that these pitiless and cruel men can appear before the majesty of God, and crave remission of their sins; when as they be purposed to go on forward still in their extreme dealings against the poor? I will not speak now of them that, being not content with their lands and rents, do catch into their hands spiritual livings, as parsonages and such like; and that under the pretence to make provision for their houses. What hurt and damage this realm of England doth sustain by that devilish kind of provision for gentlemen’s houses, knights’ and lords’ houses, they can tell best that do travel in the countries, and see with their eyes great parishes and market-towns, with innumerable others, to be utterly destitute of God’s word; and that because that these greedy men have spoiled the livings and gotten them into their hands; and, instead of a faithful and painful teacher, they hire a Sir John, which hath better skill in playing at tables, or in keeping of a garden, than in God’s word; and he for a trifle doth serve the cure, and so help to bring the people of God in danger of their souls. And all those serve to accomplish the abominable pride of such gentlemen, which consume the goods of the poor (the which ought to have been bestowed upon a learned minister) in costly apparel, belly-cheer, or in building of gorgeous houses. But let them be assured, that a day will come when it will be laid to their charge, Rapina pauperum in domibus vestris. And then they shall perceive that their fair houses are built in the place called “Aceldama:” they have a bloody foundation, and therefore cannot stand long. This matter also is so weighty, and the spiritual slaughter of the poor people so miserable and woeful, that except the magistrates speedily look thereunto, and redress the same, the Lord of Hosts himself will find out some remedy to deliver his people from such caterpillars; and require the blood of his people at their hands, by whose covetousness they were letted to come to the knowledge of Christ. And besides this, such ravening wolves as devour the livings of teachers and ministers of God’s word, shall not be able to come in the presence of the Lord, to pray unto him or to praise him; for all that ever they do (yea, even their prayers) is execrable before the Lord, so long as they turn their ear from the hearing of the law of the Lord; that is to say, so long as they do not, even from the very bottom of their hearts, go about to redress these heinous faults with the which they be entangled. Let them repent, therefore, even speedily, before the wrathful indignation of the Lord fall upon them, and so destroy them in their sins. And these things ought to be considered of all them that pretend Christianity, of what estate or degree soever they be; [A sharp note against lawyers.] as well lawyers, whose covetousness hath almost devoured England, as craftsmen, husbandmen, servants and others: remembering with themselves, that if their hearts be inclined to wickedness, the Lord will not hear their prayers. Let them stand in awe of the Lord their God; and so behave themselves in their conversation and life, that they may have recourse unto him, and be encouraged to make their prayers confidently before him in the name of Jesus Christ; of whom they shall receive comfort of soul and body, as well in this world, as in the world to come eternally. For this is most certain, that if they proceed in their wickedness and ungodliness, not passing whether they be ruled, moved, and stirred by the gracious Spirit of God to praise his name or not; then most assuredly the Lord will pour out his plagues upon the whole realm, according to the saying of the prophet, [Psalm 79.] “The Lord will pour out his wrath upon the kingdoms that have not called upon his name.”

Now to the intent that they which are ignorant and unlearned may the better be instructed how to order themselves, when they go about to present themselves before the of majesty of God, and talk with him concerning those things which be needful for their souls’ health and preservation of bodies; I thought it good (by the instant request of the godly learned) to put forth these sermons here following in print; which were preached in king Edward’s time, before the Right Honourable Lady Katherine, Duchess of Suffolk, her Grace, by that same reverend father, and most constant martyr of Christ, Dr Hugh Latimer, my most dear master: for whose most painful travels, faithful preachings, true carefulness for his country, patient imprisonment, and constant suffering, all the whole realm of England hath great cause to give unto the eternal God most high laud and praise. For who is he is so ignorant, that did not see the wonderful handy-work of God in that man? Did not God appoint him, even in king Henry’s days, to be a singular instrument to set forth his truth, and by his preaching to open the eyes of such as were deluded by the subtle and deceitful crafts of the popish prelates? How manifold ways was he troubled, tossed, and turmoiled from post to pillar, by the popish bishops; whose hands he could not have escaped, if God had not moved the king’s majesty’s heart, that then was, to assist him; by whose absolute power divers times he was delivered from the cruel lions! [Dr Latimer withstood the six articles, although they were confirmed by law.] And although it did please God, in process of time, to suffer the king’s majesty to be deluded and circumvented by the subtle persuasions of those popish bishops, to establish by law six ungodly articles; yet this faithful servant of Christ would rather put his own life in danger than forsake or depart from that, the which afore most faithfully he had taught out of God’s word. Wherefore he was contented rather to be cast into the Tower, and there to look daily for death, than to be found a wavering reed, or to deceive his prince. For “they,” said he, “that do allow anything disagreeing from God’s word, in respect to fulfil the appetites of princes, are betrayers and murderers of their princes, because they provoke the wrath of God to destroy such princes; and these flatterers become guilty of the blood of their princes, and are the chief causes of their destructions.” Wherefore this faithful man of God, knowing his prince to be deluded by the false priests, and being assured the things that were allowed to be contrary to God’s word, was ready thus to adventure his life; at the which time God mercifully delivered him, to the great comfort of all godly hearts, and singular commodity of his church. [A true history and declaration of the life of the reverend father Hugh Latimer, preacher of God’s truth.] Now when he was thus delivered, did he give himself up to the pleasures of the world, to delicateness or idleness? No, assuredly; but even then most of all he began to set forth his plough, and to till the ground of the Lord, and to sow the good corn of God’s word, behaving himself as a faithful messenger of God, being afraid of no man; telling all degrees their duties faithfully and truly, without respect of persons, or any kind of flattery. In the which his painful travails he continued all king Edward’s time, preaching for the most part every Sunday two sermons, to the great shame, confusion, and damnation of a great number of our fat-bellied unpreaching prelates. For he, being a sore bruised man, and above three-score and seven years of age, took notwithstanding all these pains in preaching, and besides this, every morning ordinarily, winter and summer, about two o’clock in the morning, he was at his book most diligently. And besides this, how careful he was for the preservation of the church of God, and for the good success of the gospel, they can bear record, which at that time were in authority; whom continually by his letters he admonished of their duties, and assisted with his godly counsel. But when the time approached, the which God had appointed for the punishment of the carnal gospellers and hypocrites which most wickedly abused the same, how faithfully he did admonish, both privately and openly, all kinds of men, they that were then about him can bear record. [M. Hugh Latimer, a true preacher and prophet of God.] But one thing amongst others is principally to be noted, that God not only gave unto him his Spirit most plenteously and comfortably to preach his word unto his church, but also by the same Spirit he did most evidently prophesy of all those kinds of plagues, which in very deed afterwards ensued; so plainly, I say, as though he had them before his eyes: so that, if England ever had a prophet he was one: and amongst other things he ever affirmed that the preaching of the gospel would cost him his life, to the which thing he did most cheerfully arm and prepare himself, being certainly persuaded that Winchester was kept in the Tower for the same purpose. [A note worthy to be noted.] Therefore not long after queen Mary was proclaimed, a pursuivant was sent down into the country for to call him up; of whose coming when he was made ware about six hours before by a man of God, John Careless, (a man worthy of everlasting memory,) he prepared himself towards his journey before the said pursuivant came to his house. At the which thing when the pursuivant marvelled, seeing him so prepared towards his journey, he said unto him, “My friend, you be a welcome messenger to me; and be it known unto you and to the whole world, that I go as willingly to London at this present, being called by my prince to render a reckoning of my doctrine, as ever I was to any place in the world; and I do not doubt but that God, as he hath made me worthy to preach his word before two excellent princes, so he will able me to witness the same unto the third, either to her comfort, or discomfort eternally, &c.” At the which time the pursuivant, when he had delivered his letters, departed; affirming that he had commandment not to tarry for him: by whose sudden departure it was manifest, that they would not have had him to appear, but rather to have fled out of the realm. They knew that his constantness should confound them in their popery, and confirm the godly in the truth. [A note worthy history.] As concerning the manner and form how he was entertained when he came before the council, how stoutly he did behave himself in Christ’s cause, and was content to bear most patiently all the mocks and taunts given him by the scornful and pestilent papists; also, how patiently he took his imprisonment, and how boldly and willingly he in the end adventured his life in the defence of the glorious gospel of Jesus Christ; because these things be at large described in the book of the martyrs by that most godly, learned, and excellent instrument of God, master John Foxe, I will not spend the time now to rehearse the same, saving one thing, the which I would wish all godly bishops and faithful preachers to note, the which is this: that he being in prison, comfortless and destitute of all worldly help, most of all did rejoice in this, that God had given him grace to apply his office of preaching, and assisted him without fear or flattery to tell unto the wicked their faults, and admonish them of their wickedness; neither allowing, nor consenting to anything that might be prejudicial or hurtful unto the gospel of Christ, although the refusal thereof did cast him in danger of his life. God grant that all those that be in that office may follow his footsteps; and that the rest, that either refuse to take pains, or are given to flatter, may be turned out, and be set to the cart or plough, and others put into their rooms that be willing, diligent, and able to do their duties!

The other thing that I would have noticed, is his earnestness and diligence in prayer, wherein oftentimes so long he continued kneeling, that he was not able for to rise without help; and amongst other things, these were three principal matters he prayed for. [Three notable things to be noted in this reverend father.] The first, that as God had appointed him to be a preacher and professor of his word, so also he would give him grace to stand unto his doctrine until his death. The other thing, the which most instantly with great violence of God’s Spirit he desired, was that God of his mercy would restore the gospel of his son Christ unto this realm of England once again. And these words “once again, once again,” he did so inculcate and beat into the ears of the Lord God, as though he had seen God before him, and spoke unto him face-to-face. The third principal matter wherewith in his prayers he was occupied was, to pray for the preservation of the queen’s Majesty that now is; whom in his prayer accustomably he was wont to name, and even with tears desired God to make her a comfort to this comfortless realm of England. These were the matters he prayed for so earnestly: but were these things desired in vain? Did God despise the prayers of this his faithful soldier? No, assuredly; for the Lord did most graciously grant all these his requests. First, concerning profession, even in the most extremity, the Lord graciously assisted him: for when he stood at the stake, without Bocardo gate at Oxford, and the tormentors about to set the fire upon him and that most reverend father Doctor Ridley; he lifted up his eyes towards heaven with a most amiable and comfortable countenance, saying these words, Fidelis est Deus, qui non sinit nos tentari supra id quod possumus; “God is faithful, which doth not suffer us to be tempted above our strength:” and so afterwards by and by shed his blood in the cause of Christ. The which blood out of his heart in such abundance, that all those that were present, being godly, did marvel to see the most part of blood in his body so to be gathered to his heart, and with such violence to gush out, his body being opened by the force of the fire. By the which thing God most graciously granted his request, the which was, to shed his heart’s blood in defence of the gospel. How mercifully the Lord heard his second request, in restoring his gospel once again to this realm, these present days can bear record. But, alas! What shall England say for her defence, how shall she avoid the terrible plagues of God for the horrible and devilish unthankfulness for that treasure? The Lord be merciful unto us!

Now concerning his third request, it was also most effectuously granted to the great praise of God, the furtherance of his gospel, and to the unspeakable comfort of this realm. For when matters were even desperate, and the enemies mightily flourished and triumphed, God’s word banished, Spaniards received; suddenly the Lord called to remembrance his mercy, and made an end of all these miseries, and appointed her, for whom that same grey-headed father Latimer so earnestly prayed in his captivity, as the true and natural ruler, and owner of this imperial crown, to show herself; and by the brightness of God’s word to confound the dark, devilish, and vile kingdom of Antichrist, and to restore the temple of God again. The which thing not this faithful prophet only, but all the rest whom God made worthy to be his witnesses, did most earnestly require and desire in their faithful prayers. The selfsame God grant unto every faithful Christian his Spirit, that they may be diligent and watchful in prayers for her, by whom God hath bestowed such unspeakable gifts upon us, that the same God will assist her with his grace and holy Spirit to proceed faithfully in the building of his house, and in plucking down of all kinds of sin and wickedness, superstition, idolatry, and all the monuments of the same, to the glory of his name, and her everlasting and endless comfort! To the which faithful prayers that all they which fear God may be the better encouraged, I have set forth these sermons, made by this holy man of God, and dedicated them to your grace; partly, because they were preached in your grace’s house at Grimsthorp by this reverend father and faithful prophet of God, whom you did nourish, and whose doctrine you did most faithfully embrace, to the praise of God, and unspeakable comfort of all godly hearts: the which did with great admiration marvel at the excellent gifts of God, [A great commendation of the duchess of Suffolk.] bestowed upon your grace, in giving unto you such a princely spirit, by whose power and virtue you were able to overcome the world, to forsake your possessions, lands, and goods, your worldly friends, and native country, your high estate and estimation, with the which you were adorned, and to become an exile for Christ and his gospel’s sake; to choose rather to suffer adversity with the people of God, than to enjoy the pleasures of the world with a wicked conscience; esteeming the rebukes of Christ greater riches than the treasures of England. Whereas the worldlings are far otherwise minded; for they have their pleasures amongst the pots of Egypt: they eat, drink, and make merry, not passing what becomes of Christ or his gospel; they be so drunken with the sweet delicates of this miserable world, that they will not taste of the bitter morsels which the Lord hath appointed and prepared for his chosen children and especial friends. Of the which he did make you most graciously to taste, giving unto your grace his Spirit, that you were able in all the turmoils and grievances the which you did receive, not only at the hands of those which were your professed enemies, but also at the hands of them which pretended friendship and good-will, but secretly wrought sorrow and mischief, to be quiet and patient, and in the end brought your grace home again into your native country; no to no other end, but that you should be a comfort unto the comfortless, and an instrument by the which his holy name should be praised, and his gospel propagated and spread abroad, to the glory of his holy name, and your eternal comfort in Christ Jesus; unto whose merciful hands I commit your grace with all yours eternally. Amen.

From Southam, the 2nd of October, 1562.

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SIDENOTES [1] Sidenotes.
[2] Go.
[3] Here.

Certain sermons made by the Right Reverend Father in God, Master Doctor Latimer, before the Right Virtuous and Honourable Lady Katherine, Duchess of Suffolk, in the Year of Our Lord, 1552.

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The First Sermon.

“Our Father, which art in heaven.” Matthew 6v9.

[A preface unto the prayer of our Lord. The exposition of the Lord’s prayer, called the Paternoster.] 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 necessary to be spoken of, nor more abused than prayer was by the craft and subtilty of the devil; for many things were taken for prayer when they were nothing less. Therefore at this same time also I have thought it good to entreat of prayer, to the intent that it might be known how precious a thing right prayer is. I told you,

First, What prayer is.

Secondarily, 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 the common prayer, and the private.

These and such like things I have dilated and expounded unto you in the open pulpit.

Now at the present time I intend as by the way of a lecture, at the request of my most gracious lady, to expound unto you, her household servants, and others that be 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. [Note here what prayer is.] This prayer of our Lord may be called a 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, which is a most perfect schoolmaster, and commanded us to say it: which prayer containeth 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 very meaning of it, and what is to be understood by every word contained in this 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, which is the wisdom of God itself. There be 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 uprightly and godly, all such laws are contained in this law of love, [The abridgement of the law of God.] Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua; et proximum sicut teipsum: “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.” Even so is it with this prayer. For like as the law of love is the sum and abridgement of the other laws, so this prayer is the sum and abridgement of all other prayers: all the other prayers are contained in this prayer; yea, whatsoever mankind hath need of to soul and body, that same is contained in this prayer.

This prayer hath two parts: it hath a preface, which some call a salutation or a loving entrance; secondarily, the prayer itself. The entrance is this: Cum oratis, dicite, Pater noster, qui es in cœlis; [Mattehw 6.] “When ye pray, say, Our Father, which art in heaven.” As who should say, [Luke 11.] “You Christian people, you that bear the name of Christians, must pray so.”

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

[The entrance into prayer.] “Our Father.” These words pertain not to the petitions: they be but an entering, a seeking favour at God’s hand: yet if we well weigh and consider them, they admonish us of many things and strengthen our faith wondrous well. [What it is to call God Father.] For this word, “Father,” signifieth that we be Christ’s brothers, and that God is our Father. He is the eldest Son: he is the Son of God by nature, we be his sons by adoption through his goodness; therefore he biddeth us to call him our Father; which is to be had in fresh memory and great reputation. For here we are admonished how that we be reconciled unto God; we, which before-times were his enemies, are made now the children of God, and inheritors of everlasting life. This we be admonished by this word, “Father.” So that it is a word of much importance and great reputation: for it confirmeth our faith, when we call him Father. [What Christ meant by teaching us to call God Father.] Therefore our Saviour, when he teacheth us to call God “Father,” teacheth us to understand the fatherly affection which God beareth towards us; which thing maketh us bold and hearty to call upon him, knowing that he beareth a good-will towards us, and that he will surely hear our prayers. When we be in trouble, we doubt of a stranger, whether he will help us or not: but our Saviour commanding us to call God, “Father,” teacheth us to be assured of the love and good-will of God toward us. So by this word “Father,” we learn to stablish and to comfort our faith, knowing 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 teacheth us, yea, and most certainly assureth us, that God will be no cruel judge, but a loving Father. Here we see what commodities we have in this word, “Father.”

Seeing now that we find such commodities by this one word, we ought to consider the whole prayer with great diligence and earnest mind. [No word in this prayer lacketh this weight.] For there is no word nor letter contained in this prayer, but it is of great importance and weight; 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 understanding; [Note what lip-labour is.] it is but lip-labour and vain babbling, and so unworthy to be called prayer; as it was in times past used in England. Therefore when you say this prayer, you must well consider what you say: for it is better once said deliberately with understanding, 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 lieth not in much saying, but in well saying. So, if it be said to the honour of God, then it hath his 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, commandeth us therefore to call him Father.

Here you must understand, that like 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; [The devil is diligent to let prayer.] so the devil, that old serpent, with no less diligence endeavoureth himself to let and stop our prayers, so that we shall not call upon God. And amongst other his lets, he hath one especially wherewith he thinketh to keep us from prayer, which is, the remembrance of our sins. When he perceiveth us to be disposed to pray, he cometh with his crafty and subtle conveyances, saying, [The sleights of the devil.] “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,’ which 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 let 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 doth put us in remembrance of our sins to that end, to keep us from prayer and invocation of God. The remedy for this temptation is to call our Saviour to remembrance, who hath 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; [As many as believe in Christ are children of God.] 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; which would not have us to call upon God, because we be sinners. Catch thou hold of our Saviour, believe in him, be assured in thy heart that he with his suffering took away all thy sins. Consider again, that our Saviour calleth us to prayer, and commandeth us to pray. Our sins let us, and withdraw us from prayer; but our Saviour maketh them nothing: [When we have faith in Christ, then our sins are no burden unto us.] when we believe in him, it is like as if we had no sins. For he changeth with us: he taketh our sins and wickedness from us, and giveth unto us his holiness, righteousness, justice, fulfilling of the law, and so, consequently, everlasting life: so that we be like as if we had done no sin at all; for his righteousness standeth us in so good stead, as though we of our own selves had fulfilled the law to the uttermost. Therefore our sins cannot let us, nor withdraw us from prayer: for they be gone; they are no sins; they cannot be hurtful unto us. Christ dying for us, as all the Scripture, both of the New and Old Testament, witnesseth, Dolores nostros ipse portavit, [Isaiah 53.] “He hath taken away our sorrows.” Like as when I owe unto a man an hundred pound: 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 cometh 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. [Christ hath ransomed our sins and paid our debts.] Such a friend is our Saviour. He hath paid our debts, and set us at liberty; else we should have been damned world without end in everlasting prison and darkness. Therefore, though our sins condemn us, yet when we allege Christ and believe in him, our sins shall not hurt us. For St John saith, Si quis peccaverit, advocatum habemus apud Patrem, Jesum Christum justum, “We have an advocate with God the Father, Jesus Christ the righteous.” Mark that he saith, Advocatum, non advocatos. [Christ is our only advocate.] He speaketh singularly, not plurally. We have one advocate, not many; neither saints, nor anybody else, but only him, and none 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 whole praise! Let us not withdraw from him his majesty, and give it to creatures: for he only satisfieth for the sins of the whole world; so that all that believe in Christ be clean from all the filthiness of their sins. For St John the Baptist saith, Ecce Agnus Dei qui tollit peccata mundi, [John 1.] “Behold the Lamb of God which taketh away the sins of the world.” Doth the devil call thee from prayer? Christ calleth thee unto it again: for so it is written, In hoc apparuit Filius Dei, ut destruat opera diaboli; [1 John 3.] “To that end the Son of God appeared, to destroy the works of the devil.”

But mark here: Scripture speaketh not of impenitent sinners; Christ suffered not for them: [Christ suffered not for impenitent sinners.] his death remedieth not their sins. For they be 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 hath, “Behold the Lamb of God, that taketh away the sins of the world.” The devil saith unto me; “Thou art a sinner.” “No,” saith St John, “the Lamb of God hath taken away thy sins.” Item, Habentes igitur Pontificem magnum qui penetravit cœlos, Jesum Filium Dei, accedamus cum fiducia ad thronum gratiæ, ut consequamur misericordiam; [Christ is an high Bishop.] “We therefore having a great high Priest, which hath 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.” O, it is a comfortable thing that we have an access unto God! Isaiah saith, In livore ejus sanati sumus; [Isaiah 53.] “The pain of our punishment was laid upon him, and with his stripes are we healed.” Further, in the New Testament we read, Huic omnes prophetæ testimonium perhibent, remissionem peccatorum accipere per nomen ejus omnes qui credunt in eum; [All the prophets testify of Christ. Acts 10.] “Unto the same bear all prophets witness, that all they do receive forgiveness of sins by his name, which believe on him.”

Now you see how ye be remedied from your sins; you hear how you shall withstand the devil, when he will withdraw you from prayer. Let us therefore not give over prayer, but stick unto it. Let us rather believe Christ our Saviour than the devil, which 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 afore we come to the petitions, which doth much confirm our faith and increase the same: Qui es in cœlis, “which art in heaven.” [A great diversity between our heavenly Father and our temporal fathers.] These words put a diversity between the heavenly Father, and our temporal fathers. There be some temporal fathers which would fain help their children, but they cannot; they be not able to help them. Again, there be some fathers which are rich, and might help their children, but they be 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 beareth 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 appeareth that he is a Father which will help; and that he being celestial, he is able to help us. Therefore we may have a boldness and confidence, that he may help us: and that he will help us, where and whensoever we call, he saith, Cœlum et terram impleo, [Jeremiah 23.] “I fill heaven and earth.” And again, Cœlum mihi sedes est, et terra scabellum pedum meorum; [Isaiah 66.] “Heaven is my seat, and the earth is my footstool.” 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 apparently, where face to face he showeth himself unto his angels and saints. [Why God is not apparently upon earth.] In earth he is not so apparently, but darkly, and obscurely he exhibiteth himself unto us; for our corrupt and feeble flesh could not bear his majesty. Yet he filleth the earth; that is to say, he ruleth and governeth the same, ordering 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 beareth a good and fatherly will towards us; that he will not forget us. Therefore the king and prophet David saith, Dominus de cœlo prospexit, [Psalm 53.] “The Lord hath seen down from heaven.” As far as the earth is from the heaven, yet God looketh down, he seeth all things, he is in every corner. He saith, The Lord hath looked down, not the saints. [The saints see not down from heaven.] No, he saith not so; for the saints have not so sharp eyes to see down from heaven: they be pur-blind, and sand-blind, they cannot see so far; nor have not so long ears to hear. And therefore our petition and prayer should be unto him, which will hear and can hear. For it is the Lord that looketh down. He is here in earth, as I told you, very darkly; but he is in heaven most manifestly; where he sheweth himself unto his angels and saints face to face. We read in Scripture, [Genesis 4.] that Abel’s blood did cry unto God. Where it appeareth that he can hear, yea, not only hear, but also see, and feel: [God heard the cry of Abel’s blood.] 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 ourselves in remembrance of his good-will towards us. “Heavenly” we call him, signifying his might and power, that he may help and do all things according to his will and pleasure. So it appeareth most manifestly, that there lacketh neither good-will nor power in him. There was once a prophet, which, when he was ill entreated of king Joash, said, Dominus videat et requirat; [2 Chronicles 24.] “The Lord look upon it, and requite it.” There be many men in England, and other where else, which care not for God, yea, they be clean without God; which say in their hearts, Nubes latibulum ejus, nec nostra considerat, et circa cardines cœli ambulat: [Job 22.] “Tush, the clouds cover him that he may not see, and he dwelleth above in heaven.” But, as I told you before, Abel’s blood may certify of his present knowledge. Let us therefore take heed that we do nothing that might displease his majesty, neither openly nor secretly: for he is everywhere, and nothing can be hid from him. Videt et requiret, “He seeth, and will punish it.”

[Another commodity of this word “Father.”] Further, this word “Father” is not only apt and convenient for us to strengthen our faith withal, as I told you; but also it moveth God the sooner to hear us, when we call him by that name, “Father”. For he, perceiving our confidence in him, cannot choose but show him like a Father. So that this word, “Father, is most meet 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 bodily parents to their children. Yea, as far as heaven and earth is asunder, so far his love towards mankind exceedeth the love of natural parents to their children: which love is set out by the mouth of his holy prophet Isaiah, where he saith, Num oblivioni tradet mulier infantem suum, quo minus misereatur filii uteri sui? Et si obliviscatur illa, ego tamen tui non obliviscar: [Isaiah 49.] “Can a wife forget the child of her womb, and the son whom she hath borne? And though she do forget him, yet will I not forget thee.” Here are showed the affections and unspeakable love which God beareth towards us. He saith, Nunquid potest mulier, “May a woman?” He speaketh of the woman, meaning the man too; but because women most commonly are more affected towards their children than men be, therefore he nameth the woman. And it is a very unnatural woman, that hateth her child, or neglecteth the same. But, O Lord, what crafts and conveyances useth the devil abroad, that he can bring his matters so to pass, [Unnatural women.] 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! [A priest played the midwife.] I was of late credibly informed of a priest, which had taken in hand to be a midwife. O what an abominable thing is this! But what followed? He ordered the matter so, that the poor innocent was lost in the mean season. Such things the devil can bring to pass; but what then? God saith, “Though a woman do forget her children, though they kill them, yet will I not forget thee, saith the Lord God Almighty.” Truth it is, there be some women very unnatural and unkind, which shall receive their punishments of God for it; but for all that, we ought to beware and not to believe every tale told unto us, and so rashly judge. I know what I mean. There hath been of late such tales spread abroad, and most untruly. [Fair tale-tellers are worthy of punishment.] 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, that suffered death for God’s word sake; the same Bilney was the instrument whereby God called me to knowledge; [M. Bilney was God’s instrument to convert M. Latimer.] for I may thank him, next to God, for that knowledge that I have in the word of God. For I was as obstinate a papist as any was 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 afterward in my study, and desired me, for God’s sake, to hear his confession. [Latimer is converted by hearing Bilney’s confession.] I did so; and, to say the truth, by his confession I learned more than before in many years. So from that time forward I began to smell the word of God, and forsook the school-doctors and such fooleries. Now, after I had been acquainted with him, I went with him to visit the prisoners in the tower at Cambridge; for he was ever visiting prisoners, and sick folk. [Bilney’s exercise.] 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 which 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 make her out of the way. The matter was thus: [Note this history.] a child of hers had been sick by the space of a year, and so decayed as it were in a consumption. At the length it died in harvest-time. She went to her neighbours and other friends to desire their help, to prepare the child for burial; but there was nobody at home: every man was in the field. The woman, in an 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 the 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. [He meaneth King Henry VIII.] 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 majesty, after the sermon was done, did most familiarly talk with me in a gallery. [Note the good conscience of M. Latimer, that made his suit fora poor woman’s life rather than for a bishoprick or a benefice.] Now, when I saw my time, I kneeled down before his majesty, opening the whole matter; and afterwards most humbly desired his majesty to pardon that woman. For I thought in my conscience she was not guilty; else I would not for all the world sue for a murderer. The king most graciously heard my humble request, insomuch that I had a pardon ready for her at my return homeward. In the mean season that same woman was delivered of a child in the tower at Cambridge, whose godfather I was, and Mistress Cheke was godmother. [Latimer is godfather to a child born in prison.] But all that time I hid my pardon, and told her nothing of it, only exhorting her to confess the truth. At the length the time came when she looked to suffer: I came, as I was wont to do, to instruct her; [An ignorant and simple woman.] she made great moan to me, and most earnestly required me that I would find the means that she might be purified before her suffering; for she thought she should have been damned, if she should suffer without purification. Where Master Bilney and I told her, that that law was made unto the Jews, and not unto us; and that women lying in child-bed be not unclean before God; neither is purification used to that end, that it should cleanse from sin; but rather a civil and politic law, made for natural honesty sake; signifying, that a woman before the time of her purification, that is to say, as long as she is a green woman, is not meet to do such acts as other women, nor to have company with her husband: for it is against natural honesty, and against the commonwealth. [Superstition.] To that end purification is kept and used, not to make a superstition or holiness of it, as some do; which think that they may not fetch neither fire nor anything in that house where there is a green woman; which opinion is erroneous and wicked. For women, as I said afore, be as well in the favour of God before they be purified as after. [The fruit of godly ministers.] So we travailed with this woman till we brought her to a good trade; and at the length showed her the king’s pardon, and let her go.

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[The occasion of Latimer’s tale.] This tale I told you by this occasion, that though some women be very unnatural, and forget their children, yet when we hear anybody so report, we should not be too hasty in believing the tale, but rather suspend our judgements till we know the truth. And again, we shall mark hereby the great love and loving-kindness of God our loving Father, who showeth himself so loving unto us, that notwithstanding women forget sometimes their own natural children, yet he will not forget us; he will hear us when we call upon him; as he saith by the evangelist Matthew: [Matthew 7.] “Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you,” &c. Then he cometh and bringeth in a pretty similitude, saying: [A similitude.] “Is there any man amongst you, which, if his son ask bread, will offer him a stone? If ye then,” cum sitis mali, “being evil, can give your children good gifts,” &c. In these words, where he saith, cum sitis mali, “which be evil,” he giveth us our own proper name; [God our Father is more careful for us than the natural father is for his child.] he painteth us out, he pincheth us; he cutteth off our combs; he plucketh 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, which is ready to give us not only bread and drink, or other necessaries, but the Holy Ghost. To whom will he give the Holy Ghost? To lords and ladies, to gentlemen or gentlewomen? No, not so. He is not ruled by affections: he hath not respect unto personages. [God giveth his gifts without respect or persons.] Poscentibus, saith he, “unto those which call upon him,” 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 which be 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 in earth. [He that will receive at God’s hand anything, must ask with faith.] But we must ask, we must inquire for it; he would have us to be importunate, to be earnest and diligent in desiring; then we shall receive when we come with a good faith and confidence. To whom shall we call? Not unto the saints. Poscentibus illum, saith he. Those that call upon him shall be heard. Therefore we ought to come to him only, and not unto his saints.

[We must pray to God only, and note well here this word, “our.”] But one word is left, which we must needs consider; Noster, “our.” He saith not “my,” but “our.” Wherefore saith he “our”? This word "our" teacheth 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. Be they never 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 hath so framed this prayer, that I must needs include my neighbour in it. [Christ telleth that one of us should pray for another.] Therefore all those which pray this prayer, they pray as well for me as for themselves; which is a great comfort to every faithful heart, when he considereth that all the church prayeth for him. For amongst such a great number there be some which be good, and whose prayer God will hear: as it appeared by Abraham’s prayer, which prayer was so effectuous, that [Genesis 18.] God would have pardoned Sodom and Gomorrah, if he might have found but ten good persons therein. Likewise [Acts 27.] St Paul in shipwreck preserved his company by his prayer. So that it is a great comfort unto us to know that all good and faithful persons pray for us.

There be some learned men which gather out of Scripture, [Acts 7.] that the prayer of St Stephen was the occasion of the conversion of St Paul. [Chrysostom’s judgement.] St Chrysostom saith, that that prayer that 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 to be glad to pray one for another: for we have a common saying among us, [A proverb, love me love my hound.] “Whosoever loveth me, loveth my hound.” So, whosoever loveth God, will love his neighbour, which is made after the image of God.

[The property of prayer.] And here is to be noted, that prayer hath one property 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 domesticos fidei, “those which be of the household of faith.” Yet we ought to pray with all our hearts for the other, which believe not, that God will turn their hearts and renew them with his Spirit; yea, our prayers reach so far, that our very capital enemy ought not to be omitted. Here you see what an excellent thing prayer is, when it proceedeth from a faithful heart; it doth far pass all the good works that men can do.

Now to make an end: we are monished here of charity, and taught that God is not only a private Father, but a common Father unto the whole world, unto all faithful; be they never 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. [What it is to despise the poor.] For when ye despise the poor miserable man, whom despise ye? Ye despise him which calleth God his Father as well as you; and peradventure more acceptable and more regarded in his sight than you be. Those proud persons may learn here to leave their stubbornness and loftiness. But there be a great many which little regard this: they think themselves better than other men be, and so despise and contemn the poor; insomuch that they will not hear poor men’s causes, nor defend them from wrong and oppression of the rich and mighty. [A lesson for proud persons.] 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 carefulness 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 understanding and great deliberation; not following the trade of monkery, which was without all devotion and understanding. [The number is but small that may call God Father.] There be but few which can say from the bottom of their hearts, “Our Father;” a little number. Neither the Turks, neither the Jews, nor yet the impenitent sinners, can call God their Father. Therefore it is but vain babbling, whatsoever they pray: God heareth them not, he will not receive their prayers. The promise of hearing is made unto them only which be faithful and believe in God; which endeavour themselves to live according unto his commandments. For Scripture saith, Oculi Domini super justos; [Psalm 34.] “The eyes of the Lord are over the righteous, and his ears open unto their prayers.” But who are those righteous? Every penitent sinner, that is sorry from the bottom of his heart for his wickedness, and believeth that God will forgive him his sins for his Son our Saviour Jesus Christ’s sake. [What it is that the Scripture accounteth a just man.] This is called in Scripture “a just man,” that endeavoureth himself to leave all wickedness. In such sort Peter and Paul were just, because they did repent, and believe in Christ, and so endeavoured themselves to live according unto God’s laws. Therefore like as they were made just before God, so may we too; for we have even 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, Dominus facit quicquid volunt timentes eum, et clamorem eorum exaudit ac servat eos: [Psalm 145.] “The Lord fulfilleth the desire of them that fear him; he also will hear their cry, and help them.” In another place he saith, Si manseritis in sermone meo, et verba mea custodiveritis, quicquid volueritis petentes accipietis: “If ye abide in me, and my words abide in you, ask what ye will, and it shall be done for you.” [Who they are whom God will hear.] So we see that the promises pertain only to the faithful; to those which endeavour themselves to live according to God’s will and pleasure; which can be content to leave their wickedness, and follow godliness: those God will hear at all times, whensoever they shall call upon him.

[A short recital of that is said before.] Remember now what I have said: remember what is meant by this word “our;” namely, that it admonisheth us of love and charity; it teacheth us to beware of stubbornness and proudness; considering that God loveth as well the beggar as the rich man, for he regardeth no persons. Again; what is to be understood by this word “Father;” namely, that he beareth a good will towards us, that he is ready and willing to help us. “Heavenly,” that admonisheth us of his potency and ability, that he is ruler over all things. This, I say, remember, and follow it: then we shall receive all things necessary for this life; and finally everlasting joy and felicity. Amen. Let us pray, “Our Father.”

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SIDENOTES [1] Sidenotes.
[2] Go.
[3] Here.

The Second Sermon.

“Hallowed be thy name.” Matthew 6v9.

These few words contain the first petition of the Lord's prayer the other words which go before this be no part of petition but rather an introduction unto these petitions and they be like a preface or learned entrance to the matter that the petitions might be the sooner and with more favour heard For our Saviour being a perfect schoolmaster as a learned and an expert orator teacheth us 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 them that be learned I am wont ever to repeat those things which I have said before which repetitions are nothing pleasant to the learned but it is no matter I care not for them I seek more the profit of those which be ignorant than to please learned men Therefore I often times repeat such things which be needful for them to know I would speak so that they might be edified withal I spake some things this day in the commendation of this prayer and first I told you that it was our Saviour's own making and handwork which is a perfect schoolmaster put in authority by God the heavenly Father himself which saith Hic est Filius meus dilectus in quo mihi bene complacitum est ipsum audite This is my well beloved Son in whom I have pleasure hear him This prayer is a perfect prayer an abridgment and compendious sum of all other prayers There is nothing that we have need of neither to our souls or bodies but is contained in some of these petitions nor nothing God promiseth in his word to give us but it is in one of these seven petitions

SIDENOTES [1] Sidenotes.
[2] Go.
[3] Here.
 

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Attribution

Transcribed and edited by Ollie Lansdowne for New Whitchurch Press.

Works consulted

Hugh Latimer, Works [Vol. 1] (1844), Edited by George Elwes Corrie, Cambridge: Parker Society

 
 

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