THE SERMONS OF THE RIGHT REVEREND FATHER IN GOD, AND CONSTANT MARTYR OF JESUS CHRIST, HUGH LATIMER, SOME TIME BISHOP OF WORCESTER : NOW FIRST ARRANGED ACCORDING TO THE ORDER OF TIME IN WHICH THEY WERE PREACHED, COLLATED BY THE TO WHICH IS PREFIXED A MEMOIR OF THE BISHOP; BY JOHN WATKINS, LL.D. Then they brought a fagot, kindled with fire, and laid the same down at Dr. Ridley's feet, to whom IN TWO VOLUMES. VOLUME II. LONDON: PRINTED FOR JAMES DUNCAN, PATERNOSTER-ROW. MDCCCXXIV. DEDICATION. 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 perverse 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 of the name of God, do declare the reverend fear they bear towards his divine majesty, and their unfeigned love, the 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 good ness 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, Thephillah, 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 THEHILLAH, 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 showed towards the eternal God, happeneth by the reason * An old word for ugly. It often occurs in Latimer's sermons, but in the present edition is modernized for the sake of euphony. 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 judgment) 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 to 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 all; but trusting to his providence, who never forsaketh them that trust in him. 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 VOL. II. b |