The Preaching Bishop Reproving, Part 3
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.
Rom. 15.
Quaecun que scripta sunt, ad nostram doctrinam scripta sunt.—
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 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.
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,Excellency of Gods Word. 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.
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.
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 of the same, so far as he speaketh sitting in Moses Chair.—
For in this world God hath two Svvords, the one is a Temporal Svvord, the other a Spiritual.—
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.—
Therefore let the Preacher teach, reprove, amend and instruct in Righteousness, vvith the Spiritual Svvord, fearing no man,Hear ye Preachers though death should ensue.
Thus Moses Ex. 5. 6, 7.did reprove Pharaoh.—
Thus Micheas did not spare to blame King Ahab, 1 Kin. 22.for his vvickednes, and to prophesie of his destruction, contrary unto many False Prophets.—
These foresaid Kings being admonished by the Ministers of Gods Word, because they vvould not follovv their godly Doctrine, and correct their lives, came unto utter destruction.—
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,Note. and so leave them to God, and pray for them.
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.
Change into these vvords follovving, Beware of False Prophets, change, quaecun que jusserint, Mat. 23. 3.into Cavete à Fermento Pharisaeorum. Luk. 12. 1—
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,Let court preachers note this somwhat to accomodate himself and his matter to the Comfort and Amendment of the Audience to which he declareth the Message of God.
If he preach before a King, let his matter be concerning the Office of a King, if before a Bishop,—
I have thought it good to intreat upon these words following, which are written in the seventeenth Chapter of Deuteronomy, from Verse 14. downwards.—
As the Text doth rise, I will touch and go a little in every place.—
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.
As who should say, O ye Children of Israel, I know your nature right 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.
Thus God conditioned with the Jews, that their King should be such a one as He himself would choose them.
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.
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.
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.—
There is a great error risen novv: dayes among many of us,Let our wild Phanatiques observe this. vvhichwhich 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.
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.
But this is to be considered which God saith,Deut. 17. 15. thou maist not set a stranger over thee.
It hath pleased God to grant us a natural liege King and Lord,This is our mercy. 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,Note this ye Kingkillers.—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 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.
Well, the Kings grace hath two Sisters,Latimer proved a true Prophet▪ 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.
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;Note. yea to plague us with a strange King for our unrepentant hearts.
Wherefore if as ye say,The true Roaylist. ye love the King amend your lives.—
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.—
Let us pray, that God maintain and continue our Most Excellent King here present.—
He doth Rectifie us in the liberty of the Gospel,… mercy at this day. in that therefore let us stand.—
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.
What meaneth it, that God hath to do with the Kings Stable; but only he 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.
God is a great Grand Master of the Kings house,Let Courtiers observe this. 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.
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.
In a King God requireth faith, not excess of Horses, Horses for a King be good and necessary, if they be well used, but—
Neither shall he multiply wives, &c.—
Let us not think that, because we read that Kings among the Jews had liberty to take more wives than one, that we may therefore attempt to walk inordinately.—
For Christ hath forbidden this unto us Christians, and limiteth unto us one wife only. And it is a great thing for a man to rule one wife rightly and ordinately; for a Woman is frail, and proclive unto all evils; a Woman is a very weak Vessel, and may soon deceive a man, and bring him into evil. Many Examples we have in Scripture, Adam by Eve.—
How did wicked Jezebel?—
Therefore let our King, what time his Grace shall be so minded to take a wife, chuse him one which is of God; that is, which is of the Houshould of faith—And that shee be such a one as the King can find in his Heart to love, and lead his life in pure and chast Espousage; and then shall he be the more prone and ready to advance Gods Glory, and to punish and extirpe the great lechery used in this Realm.
Therefore we ought to make a continual Prayer unto God,Our present duty for to grant our Kings Grace such a Mate as may knit his heart and hers, according to Gods Ordinance and Law, and not to consider and cleave only to a politique matter or conjunction, for the enlargeing of Dominions for surety and defence of Countries.—
We have now a pretty little shilling, indeed a very pretty one, I have but one I think in my Purse, and the last day I had put it away almost for an old Groat, and so I trust some will take them; the fineness of the Silver I cannot see: but therein is printed a fine sentence, that is,A good wish. Timor Domini fons sapientiae. The fear of the Lord is the Fountain of wisdom. I would to God this Sentence were printed in the heart of the King in choosing his Wife and all his Officers.
For as the fear of God is fons sapientiae, so the forgetting of God is … stultitiae, the fountain of foolishness; though it be never so politique.—
Let the King therefore chuse unto him a Godly wife, whereby he shall the better live chast, and in so living▪ all Godliness shall increase, and righteousness be maintained.
Notwithstanding I know hereafter, some will come and move your Grace toward wantonness, and to the inclination of the flesh, and vain Affections. But I would your Grace would bear in memory, and History of a good King, called Lewis (that travelled towards the Holy Land) which was a great matter in those dayes, and by the way sickned, being long absent from his Wife, and upon this matter, the Physitians did agree, that it was for lack of a Woman; and did consult with the Bishops therein, who did conclude, that because of the Distance from his Wife (being in another Country) he should take a Wench.
This good King hearing their Conclusion, would not assent thereunto, but said, he had rather be sick even unto death, than he would break his Espousals. Wo worth such Counsellors, Bishops! nay rather Buzzards.
Nevertheless, if the King should have consented to their Conclusion, and accomplished the same, if he had chanced well, they would have excused the matter; as I have heard, one being reproacht for such Counsel given, he excused the matter, saying, that he gave him none other Counsel, but if it had been his case, he would have done likewise; so I think the Bishops would have excused the matter, if the King should have reproved them for their Counsel: I do not read, the King did so; but if he had, I know what would have been their Answer, they would have said, We give you no worse counsel, than we would have followed our selves, if we had been in like case.
Well Sir, this King did well, and had the fear of God before his eyes.—
Let the King therefore chuse a Wife which feareth God, let him not seek a proud Wanton, one full of rich Treasures and worldy Pomp.
Neither shall he multiply to himself too much silver and Gold. &c.
He shall not multiply unto himself too much Gold and Silver: Is there too much think you for a King? God doth allow much unto a King, and it is expedient that he should have much; for he hath great expences.—
Necessary it is, that the King have a Treasure alwaies in readiness for such affairs as be daily in his hands: The which Treasure, if it be not sufficient, he may lawfully and with a safe Conscience, take Taxes of his Subjects; for it were not meet,—
But who shall see this too much, or tell the King of this too much? Think you any of the Kings Privy Chamber? No. For fear of loss of Favour. Shall any of his Sworn Chaplains? No. They be of his Closet, and keep close such matters. But the King himself must see this too much, and that he shall do by no means, with Corporal eyes: Wherefore he must have a pair of Spectacles, which shall have two clear Sights in them; that is, the one is Faith, the other is Charity: By them two, must the King ever see when he hath too much.—
I will tell you, my Lords and Masters, this is not for the Kings Honour: Yet some will say, Knowest thou what is for the Kings Honour better than we?
I answer, the Kings Honour is most perfectly painted forth in Scripture; of which,Note. if ye be ignorant, for lack of time, that ye cannot read it, though your Counsel be never so politick, yet it is not for the Kings Honour. What his Honour meaneth, ye cantot tell.
It is the Kings Honour, that his Subjects be led in the true Religion: That all his Prelates and Clergy be set about their work, in Preaching and Studying, and not be interrupted from their Charge. Also it is the Kings Honour.—