Thematic Divisions in Book 12
1. Exhumations of Bucer and Phagius along with Peter Martyr's Wife2. Pole's Visitation Articles for Kent3. Ten Martyrs Burnt at Canterbury4. The 'Bloody Commission'5. Twenty-two Prisoners from Colchester6. Five Burnt at Smithfield7. Stephen Gratwick and others8. Edmund Allen and other martyrs9. Edmund Allen10. Alice Benden and other martyrs11. Examinations of Matthew Plaise12. Richard Woodman and nine other martyrs13. Ambrose14. Richard Lush15. The Martyrdom of Simon Miller and Elizabeth Cooper16. Rose Allin and nine other Colchester Martyrs17. John Thurston18. George Eagles19. Richard Crashfield20. Fryer and George Eagles' sister21. Joyce Lewes22. Rafe Allerton and others23. Agnes Bongeor and Margaret Thurston24. John Kurde25. John Noyes26. Cicelye Ormes27. Persecution at Lichfield28. Persecution at Chichester29. Thomas Spurdance30. Hallingdale, Sparrow and Gibson31. John Rough and Margaret Mearing32. Cuthbert Simson33. William Nicholl34. Seaman, Carman and Hudson35. Three at Colchester36. A Royal Proclamation37. Roger Holland and other Islington martyrs38. Stephen Cotton and other martyrs39. Scourging of Thomas Hinshaw40. Scourging of John Milles41. Richard Yeoman42. John Alcocke43. Thomas Benbridge44. Four at St Edmondsbury45. Alexander Gouch and Alice Driver46. Three at Bury47. A Poor Woman of Exeter48. The Final Five Martyrs49. John Hunt and Richard White50. John Fetty51. Nicholas Burton52. John Fronton53. Another Martyrdom in Spain54. Baker and Burgate55. Burges and Hoker56. The Scourged: Introduction57. Richard Wilmot and Thomas Fairfax58. Thomas Greene59. Bartlett Greene and Cotton60. Steven Cotton's Letter61. James Harris62. Robert Williams63. Bonner's Beating of Boys64. A Beggar of Salisbury65. Providences: Introduction66. The Miraculously Preserved67. William Living68. Edward Grew69. William Browne70. Elizabeth Young71. Elizabeth Lawson72. Christenmas and Wattes73. John Glover74. Dabney75. Alexander Wimshurst76. Bosom's wife77. Lady Knevet78. John Davis79. Mistress Roberts80. Anne Lacy81. Crosman's wife82. Congregation at Stoke in Suffolk83. Congregation of London84. Englishmen at Calais85. Edward Benet86. Jeffrey Hurst87. William Wood88. Simon Grinaeus89. The Duchess of Suffolk90. Thomas Horton 91. Thomas Sprat92. John Cornet93. Thomas Bryce94. Gertrude Crockhey95. William Mauldon96. Robert Horneby97. Mistress Sandes98. Thomas Rose99. Troubles of Sandes100. Complaint against the Ipswich Gospellers101. Tome 6 Life and Preservation of the Lady Elizabeth102. The Unprosperous Queen Mary103. Punishments of Persecutors104. Foreign Examples105. A Letter to Henry II of France106. The Death of Henry II and others107. Justice Nine-Holes108. John Whiteman109. Admonition to the Reader110. Hales' Oration111. The Westminster Conference112. Appendix notes113. Ridley's Treatise114. Back to the Appendix notes115. Thomas Hitton116. John Melvyn's Letter117. Alcocke's Epistles118. Cautions to the Reader119. Those Burnt at Bristol: extra material120. Priest's Wife of Exeter121. Snel122. Laremouth123. William Hunter's Letter124. Doctor Story125. The French Massacre
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2166 [2143]

A godly Sermon of M. Latimers Carde.

scornes, or disdainous countenance, and so foorth: & then come and offer thine oblation, then do thy deuotion, then do thy almes deeds, then pray, if thou wilt haue me heare thee. O good Lord this is an hard reckoning, that I must go and seeke him out that is offended with me, before I pray or do any good deed. I cannot go vnto him. Peraduenture he is a 100. miles from me beyond the seas, or els I cannot tell where: and if he were here nigh, I woulde with al my hart go vnto him. This is a lawfull excuse before God on this fashion, That thou wouldest in thy hart be glad to reconcile thy neighbour, if he were present, and that thou thinkest in thy heart when so euer thou shalte meete with, to go vnto him and require him charitably to forgeue thee, and so neuer entend to come from him vntill the tyme that you both depart one from the other true brethren in Christ. Yet peraduenture there be some in the world that be so diuelish and so hard harted, that they will not apply in no condition vnto charitie. For all that, do that lyeth in thee by all charitable meanes to bring him to vnitie: If he will in no wayes apply therevnto, thou mayest be sorrowfull in thy hart that by thine occasiō that man or woman continueth in such a damnable state, this notwithstanding, If thou do the best that lyeth in thee to reconcile hym, accordyng to some Doctours mynde, thou art discharged towards God. Neuerthelesse, S. Augustine doubteth in this case whether thy oblations, praiers or good deedes, shal auaile thee before God or no, vntil thy neighbour come againe to good state, whome thou haste brought out of the way, doth this noble doctor doubt therin? what ayleth vs to be so bold, and count it but a small fault or none, to bring another man out of patience for euery trifle that standeth not with our minde? You may see what a grieuous thing this is to bring another man out of patience, that peraduenture you cannot bring in againe with all the goods that you haue: for surely after the opinion of great wise men, friendship once broken will be neuer well made whole agayne. Wherfore you shall heare what Christ sayth vnto such persones: Sayeth Christ, I came downe into this worlde, and so tooke on mee bitter passion for mans sake, by the merites whereof I intended to make vnitie and peace in mankynd, to make man brother vnto me, and so to expel the dominion of Sathan the deuill, which worketh nothyng els but dissention: & yet now there bee a great number of you that haue professed my name, and say you be christian men which doe rebel against my purpose and mynde. I goe about to make my fold, you go about to breake the same and kill my flocke. How darest thou (sayeth Christ) presume to come vnto my aultar, vnto my church, or vnto my presence, to make oblation vnto me, that takest on thee to spoile my lambs? I goe about like a good shepeheard to gather them together: and thou doest the contrary, euermore ready to deuide and loose them. Who made thee so bolde to meddle wt my silly beasts which I bought so dearely with my precious bloud? I warne thee out of my sight, come not in my presence. I refuse thee and all thy workes, except thou goe and bring home againe my lambes which thou hast loste: wherfore, if thou thy selfe intend to be one of myne, lay euen down by and by thine oblation, and come no further toward mine aulter, but goe and seeke them without any questions, as it becommeth a true and faithfull seruaunt? A true and faithfull seruaunt when so euer his maister cōmaundeth him to do any thing, he maketh no stoppes ne questions, but goeth foorth with a good mynde: and it is not vnlike, he continuing in such a good mynde and will, shall well ouercome all dangers and stoppes, whatsoeuer betides him in his iourney, and bring to passe effectually his maisters will and pleasure. In the contrary, a slouthfull seruaunt when his maister commaundeth him to any thing, by and by he wil aske questions, where, whē, which way? and so foorth, and so he putteth euery thing in doubt, that although both his errand and way be neuer so plain, yet by his vntoward and slouthfull behauiour, his maisters commaundement is either vndone quite, or els so done, that it shall stand to no good purpose. Go now forth with the good seruaunt, and aske no such questions, & put no doubts, be not ashamed to do thy maisters and Lordes will, and commaundement. Go as I said vnto thy neighbour that is offended by thee, and reconcile him as is aforesaid, whom thou hast lost by thy vnkynde wordes, by thy scornes, mockes, and other disdainous words and behauiours, and be not nise to aske of him the cause why hee is displeased with thee: require of him charitably to remit and cease not till you both depart one from the other true brethren in Christ. Do no lyke the slouthfull seruant, thy maisters message with cautels and doubts: come not to thy neighbour whom thou has offended, and geue hym a penywoorth of ale, or a blanket, and so make hym a fayre

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countenance, thinking that by thy drinke or dinner, he wil shew the like countenance. I graunt you may both laugh and make good cheere, and yet there may remaine a bag of rustie malice, twentie yere old, in thy neighbours bosom, when he departeth from thee with a good countenaunce, thou thinkest all is well then. But nowe I tell thee it is worse then it was, for by such cloked charitie, where thou doest offend before Christ but once, thou hast offēded twise herein, for now thou goest about to geue Christ a mocke, if he would take it of thee: Thou thinkest to blynde thy maister Christes commaundement. Beware, doe not so, for at length he will ouermatch thee and take thee tardie whatsoeuer thou be, and so as I sayd, it should bee better for thee not to do his message on this fashion, for it wyll stand thee in no purpose. What? some will say, I am sure he loueth me well inough. He speaketh faire to my face, yet for all that thou mayest be deceiued. It prooueth not true loue in a man to speak faire. If he loue thee with his mind and hart, he loueth thee with his eies, his tong, with his feete, with his hands and his body: for all these parts of a mans body be obedient to the will and mynd. He loueth thee with his eyes that looketh chearefully on thee, when thou meetest with him, and is glad to see thee prosper and do well: he loueth thee with his tong that speaketh well by thee behyude thy backe, or geueth thee good counsaile: he loueth thee with his feete that is willyng to go to helpe thee out of trouble and businesse. Hee loueth thee with his hands that will helpe thee in tyme of necessitie, by geuing some almes deedes, or with any other occupation of the hand. He loueth thee with his body, that will labour with his body, or put his body in daunger to do good for thee, or to deliuer thee from aduersitie, and so forth with the other mēbers of thy body. And if thy neighbour will do according to thee sayings, then thou mayest thinke that he loueth thee wel, and thou in likewise ought to declare and open thy loue vnto thy neighbour in lyke fashion, or els you be bound one to reconcile the other, till this perfect loue be ingendered amongst you. It may fortune thou wilte say, I am content to doe the best for my neighbour that I can, sauing my selfe harmelesse, I promise thee Christ will not heare this excuse: for he himselfe suffred harme for our sakes, and for our saluatiō was put to extreme death. Iwisse if it had pleased him, hee myght haue saued vs and neuer felt payne, but in suffring paines and death, he did geue vs example, and teach vs how wee should do one for another, as he did for vs all: For as hee sayth himselfe, he that will be myne, let him deny himselfe and folow me in bearing my crosse and suffring my pains. Wherfore we must needes suffer paine with Christ to doe our neighbours good, as well with the body and all hys members, as with hart and mynd.

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Now I trust you wot what your Card meaneth, let vs see how that we can play with the same. Whensoeuer it shall happen you to goe and make your oblation vnto God, aske of your selues this question, who art thou? the answer as you know is, I am a christian man: then you must agayne aske vnto your selfe what Christ requireth of a christen man? by and by cast down your trompe, your Hart, and looke first of one Card, thē of an other. The first Carde telleth thee thou shalt not kill, thou shalt not bee angry, thou shalt not be out of patience. This done, thou shalt looke if there be any mo Cardes to take vppe, and if thou looke well, thou shalt see an other Carde of the same sute, wherin thou shalt know that thou art bonnde to reconcile thy neighbour. Then cast thy trompe vnto them both, and gather them all three together, and do according to the vertue of thy Cards, and surely thou shalt not lose. Thou shalt first kill the great Turkes, and discomfite and thrust them downe. Thou shalt againe fetche home Christes sheepe that thou hast lost, whereby thou mayest goe both patiently, and with a quiet mynd vnto the Churche, and make thy oblation vnto God, and then without dout he will heare thee. But yet Christ will not a ccept our oblation, although we be in patience, & haue reconciled oure neighbour. If that our oblation be made of another mans substāce, but it must be our own. See therfore þt thou hast gotten thy goods according to the laws of God and of thy prince. For if thou getst thy goods by polling & extortiō or by any other vnlawfull wayes, then if thou offer 1000. pound of it, it will stand thee in no good effect, for it is not thine. In this poynt a great number of executours do offend, for when they be made riche by other mens goodes, then they will take vpon them to build Churches, to geue ornamentes vnto God, and his aulter, to gild sayntes, & to do many good works therwith: but it shalbe all in their owne name, and for their owne glory. Wherefore (sayeth Christ) they haue in this world their reward, and so their oblations be not their owne, nor be not acceptable before

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