27 sermons preached by the right Reverend father in God and constant martyr [sic] of Jesus Christ, Master Hugh Latimer, as well such as in times past have been printed, as certain other coming to our hands of late, which were yet never set forth in print. Faithfully perused [and] allowed according to the order appointed in the Queens Majesties injunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon upon the plough. 3. His. 7. sermons before king Edward. 4 His sermon at Stamford. 5. His last sermon before king Edward. 6. His. 7. sermons upon the Lords prayer. 7. His other. 9. sermons upon certain Gospels and Epistles27 sermons preached by the ryght Reuerende father in God and constant matir [sic] of Iesus Christe, Maister Hugh Latimer, as well such as in tymes past haue bene printed, as certayne other commyng to our handes of late, whych were yet neuer set forth in print. Faithfully perused [and] allowed accordying to the order appoynted in the Quenes Maiesties iniunctions. 1. Hys sermon Ad clerum. 2. Hys fourth sermon vpon the plough. 3. Hys. 7. sermons before kyng Edward. 4 Hys sermon at Stamforde. 5. Hys last sermon before kyng Edward. 6. Hys. 7. sermons vpon the Lordes prayer. 7. Hys other. 9. sermons vpon certayne Gospels and Epistles
Hugh Latimer 1485?–1555London: printed by John Day, 1562London: printed by Iohn Day, 1562
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
There be two manner of seeing of GOD: as long as ⟨image 82⟩we be here, we must see him by saith, in believing in1 him: […] we shall see him face to face how […] is, therefore […] here, and see there. And so it appeareth, that he that will not hear God's word, and believe the same, that his heart […] be […], he shall not see god.
There be two manner of seeyng of GOD: as longe as ⟨image 82⟩we bee here, we muste see hym by saythe, in beleuynge in1 hym: 〈…〉 we shall see hym face to face howe 〈…〉 is, therfore 〈…〉 here, and see there. And so it appeareth, that he that wyll not heare goddes word, and beleue the same, that hys hearte 〈…〉 be 〈…〉, he shal not see god.
1God is seen here by […] this […] face to faceGod is sene here by 〈…〉 this 〈…〉 face to face
Beati […] quoniam ipse […] Dei vocabuntur, Blessed be the peacemakers, for they shall be called the children of1 God. Here is an other journey. There is a law in […]. where god sayeth: Non erit susurro nec […] in popu […]. There shall not be a slanderer or whisperer amongest you which are my people. But I tell you this law is not kept: for there be a great number of those which […] with their tongues, as though they would […] into a mans bosom, but behind his back or before other
men they betray him, they lye upon him and doc all they can to bring him out of estimation: these whisperers be peacebreakers, and not peacemakers: for the […] his […] to pass thorough such fellows, there be many such in England which tell false tales of others, to promote […] withal: these be the […] of the devil, and no doubt the […] many children in the world. I will show you an […]: There was one […]
and weary, and therefore desired some […], the […] having none other […]: but […] propositionis the holy bread: of that he gave David, and after that he gave him the sword of Goliath, whom David had killed before. Now this Doeg being there at that time, what doeth he? like a […] or […] goeth to Saul the king and told him, […] the […] had refreshed David in his journey, and […] given unto him the […] of […]: Saul hearing that, being in a great fury, sent for all the priests and their wives and their children and […] them all. This Doeg now that […] was not a peace maker,
but a peace breaker: and therefore not a […] of GOD, but of the devil. I could […] you of […] other […], of
⟨p. 76⟩
other whisperers, for I have known some in my time: but all such are the children of the […], they are not God's […]: for Christ our […] called those God's children, that are peacemakers, not them that cut […] throat. Seeing now that it is so good a thing to be a peacemaker: […] all them that be […] themselves to be peacemakers: let the […] show
[…] to be peacemakers, when they […] of contentions and […] between their tenants: send for them & here their […], and make him that is faulty to be […], and so let them be peacemakers:
Beati 〈…〉 quoniam ipse 〈…〉 Dei vocabuntur, Blessed be the peacemakers, for they shalbe called the chyldren of1 God. Here is an other iourney. There is a law in 〈…〉. where god sayeth: Non erit susurro nec 〈…〉 in popu 〈…〉. There shall not bee a slaunderer or whisperer amongest you whiche are my people. But I tell you thys lawe is not kepte: for there bee a greate number of those whyche 〈…〉 wyth theyr tongues, as thoughe they woulde 〈…〉 into a mans bosome, but behynde hys backe or before other2 men they betraye hym, they lye vppon hym and doc all they canne to bryng hym out of estimation: these whisperess bee peacebreakers, and not peacemakers: for the 〈…〉 his 〈…〉 to passe thorough suche fellowes, there be many suche in Englande whiche tell false tales of others, to promote 〈…〉 withall: these be the 〈…〉 of the diuell, and no doute the 〈…〉 many children in the worlde. I wyll shewe you an 〈…〉: There was one 〈…〉3〈…〉, a seruaunte of Saule the kynge, he was 〈…〉 pastorum, the maister ouer his 〈…〉. Whan Dauid flyeng from Saule, came to the 〈…〉 very hungrye4 and werye, and therfore desyred some 〈…〉, the 〈…〉 hauyng none other 〈…〉: but 〈…〉 propositionis the holye bread: of that he gaue Dauid, and after that he gaue him the sworde of Gohath, whome Dauid hadde kylled before. Now thys Doeg beynge there at that tyme, what doeth he? lyke a 〈…〉 or 〈…〉 goeth to Saule the kynge and tolde hym, 〈…〉 the 〈…〉 had refreshed Dauid in hys iourney, and 〈…〉 geuen vnto hym the 〈…〉 of 〈…〉: Saule hearyng that, beynge in a greate fury, sente for all the priestes and theyr wyfes and theyr chyldren and 〈…〉 them all. Thys Doeg nowe that 〈…〉 was not a peace maker,5 but a peace breaker: and therefore not a 〈…〉 of GOD, but of the diuell. I coulde 〈…〉 you of 〈…〉 other 〈…〉, of ⟨p. 76⟩other whisperers, for I haue knowen some in my tyme: but all suche are the chyldren of the 〈…〉, they are not Goddes 〈…〉: for Christe our 〈…〉 called those Goddes chyldren, that are peacemakers, not them that cutte 〈…〉 throate. Seeyng nowe that it is so good a thynge to be a peacemaker: 〈…〉 all them that be 〈…〉 themselues to be peacemakers: let the 〈…〉 shew6〈…〉 to be peacemakers, when they 〈…〉 of contentions and 〈…〉 betwene their tenants: send for them & here theyr 〈…〉, and make hym that is faultye to bee 〈…〉, and so let them be peacemakers:
1The […].The 〈…〉.
2[…] be […].〈…〉 be 〈…〉.
3The history of […] the […].The history of 〈…〉 the 〈…〉.
but there be some gentlemen in England, which think themselves borne to nothing […] but to have good cheer in this world: […] go a hawking and hunting: I would wish they would […] them selves rather to be peacemakers, to counsel and help1 poor men, and when they hear of any discord to be between neighbours and neighbours to set them together at […]: this should be rather their exercise than banqueting and spending the time in vain: But they will […], it is a great pain and labour to meddle in matters, to be a peacemaker. Sir you must consider that it is a great matter to be a child of God: And therefore we ought to be content to take pains to be peacemakers, that we may be the children of god. But in matters of religion we must take heed that we have such a peace which may stand with god and his word: for it is better to have no peace at all, then to have it with the loss of gods word. In the time of the six articles there2 was a Bishop which ever cried unity, unity: but he would have a […] unity. Saint Paul to the […] sayeth: […] unanimes, […] of one mind: but he addeth Secundum […] Christum, accordyng to […] Christ, that is, according to gods holy word, else it were better war than peace: we ought never regard unity so much that we would or should forsake gods word for her sake: when we were in […] we agreed well, because we were in the kingdom of the devil, we were in blindness. In Turkey we hear not of any dissension amongest […], for religions sake. The […] now […] have no […], because they be in ⟨image 83⟩blindness. When the rebels were up in Norfolk and Devonshire, they agreed all, there was no dissension: but their peace was not Secundum […] Christum, accordynge to Jesus Christ. Therefore S. […] hath a […] saying:3 Speciosum quidem nomen est pacis & pulchra opinio unitatis. sed […] eam solam […] Ecclesiae pacem esse quae Christi est, It is a goodly word peace, and a fair thing Unity: but who doubts but this to be the only right peace of the church, which peace is after Christ, according to his words? Therefore let us set by unity, let us be given to love and charity: but so that it may stand with godliness. For peace ought not to be redeemed jactura veritatis, with4 loss of the truth: that we would seek peace so much, that we should lose the truth of Gods word.
but there be some gentlemen in England, which thinke themselues borne to nothyng 〈…〉 but to haue good cheere in thys worlde: 〈…〉 go a haukynge and huntyng: I would wishe they woulde 〈…〉 them selues rather to bee peacemakers, to counsayle and healpe1 poore men, and when they heare of any discord to be betwene neighbours and neighbours to set them together at 〈…〉: this shoulde bee rather theyr exercise than banquettyng and spending the tyme in vayne: But they wyll 〈…〉, it is a great payne and labour to meddle in matters, to be a peacemaker. Syr you muste consider that it is a greate matter to bee a chylde of God: And therfore we ought to be contente to take paynes to be peacemakers, that we may be the chyldren of god. But in matters of religion we must take heede that we haue such a peace which may stande with god and his word: for it is better to haue no peace at all, then to haue it wyth the losse of gods worde. In the tyme of the sixe articles there2 was a Bishop whiche euer cryed vnity, vnity: but he would haue a 〈…〉 vnitie. Saint Paule to the 〈…〉 sayeth: 〈…〉 vnanimes, 〈…〉 of one mynde: but he addeth Secundum 〈…〉 Christum, accordyng to 〈…〉 Christe, that is, accordyng to gods holy word, els it were better warre than peace: we oughte neuer regard vnity so much that we wold or should forsake gods worde for her sake: when we were in 〈…〉 we agreed wel, because we were in the kingdom of the diuell, we were in blyndnes. In Turky we heare not of any discention amongest 〈…〉, for religions sake. The 〈…〉 now 〈…〉 haue no 〈…〉, because they be in ⟨image 83⟩blyndenesse. Whan the rebelles were vp in Norffolke and Deuonshire, they agreed all, there was no dissencion: but their peace was not Secundum 〈…〉 Christum, accordynge to Iesus Christ. Therfore S. hath a saying:
1A […] for all […].A 〈…〉 for al 〈…〉.
2Peace in po […] not the right peace.Peace in po 〈…〉 not the right peace.
3Be not de […] by the fair […] of peace,Be not de 〈…〉 by the faire 〈…〉 of peace,
4We may not lose truth for peace.VVe may not lose truth for peace.
Beati qui persecutionem patiuntur propter […], Blessed be they that suffer1 persecution for righteousness sake: for theirs is the kingdom of heaven. This is the last journey, when we be demanded of our faith, and examined, and afterward be forced to believe as they will, when we come to that point: Blessed are we when we suffer rather all extremities than forsake the truth, yea we shall esteem it to be a great blessedness wham we […] in such trouble. And not only this, but who […] suffereth any thing for any manner of righteousness sake: blessed2 is he, the questmonger doing uprightly his duty in discharging of his conscience: now he shall have displeasure, happy is he: and he shall have his reward of God.
Beati qui persecutionem patiuntur propter 〈…〉, Blessed be they that suffer1 persecution for rightuousnes sake: for theirs is the kyngdom of heauen. This is the last iourney, whan we be demanded of our faith, and examined, and afterwarde be forced to beleue as they wyl, whan we come to that poynte: Blessed are we whan we suffre rather all extremities than forsake the truth, yea we shall esteme it to be a great blessednes whā we 〈…〉 in suche trouble. And not onely this, but who 〈…〉 suffreth any thing for any maner of rightuousnes sake: blessed2 is he, the questmonger doyng vprightly his duetie in dischargyng of his conscience: now he shal haue displeasure, happy is he: and he shall haue his rewarde of God.
1The eight […] journey.The eight 〈…〉 iourney.
2A questmō ger may be happy.A questmō ger may be happy.
Beati cum maledixerint vobis homines & dice. Blessed are ye when men speak ill of you. […] merces vestra multa est. &c. Be merry, because your reward is great in heaven. Now ye have heard which is the way to heaven, what manner a pilgrimage we must go: Namely first by spiritual poverty, by hunger and thirst after righteousness,1 by meekness and lenity, by weeping and wailing, by pity and mercifulness. Item we must have a clean heart: Item we must be peace makers: Item we must suffer tribulation and affliction. Than shall the end be, Merces vestra […] multa in coelis, your reward shall be great in heaven. Merces, this word soundeth as though we should ⟨p. 77⟩merit somewhat by our own works: for reward and merit are correspondent, one followeth the other: when I have merited, than I ought to have my reward. But we shall not think so: for ye must understand, that all our works are imperfect: we can not do them so perfectly as the law requireth, because of our flesh which ever letteth us. Wherefore is the kingdom of god called than a reward? because it is merited by Christ: for as touching our salvation and eternal2 life, it must be merited, but not by our own works, but only by the merits of our […] Christ. Therefore believe in him, trust in him: it is he that merited heaven for us: yet for all that every man shall be rewarded for his good works in everlasting life: but not with everlasting life. For it is written, Vita aeterna donum Dei, The everlasting life is a gift of god. Therefore we should not esteem our works so perfect as though we should or could merit heaven by them: yet god hath such pleasures in such works which we do with a faithful heart: that he promiseth to reward them in everlasting life. Now to make an end, I desire you in gods behalf, remember this pilgrimage which I have taught you, set not light by it: for it is our saviours own doctrine, he with his own mouth taught us this pilgrimage: when we will now follow him, and do according as he teacheth us, than all these blessings, of which mention is made, shall light upon us: and in the end we shall obtain everlasting life. which grant both you and me, God the father through his only Son our saviour Jesus Christ.
Beati cum maledixerint vobis homines & dice. Blessed are ye whan men speake yll of you. 〈…〉 merces vestra multa est. &c. Be merie, because your reward is great in heauen. Nowe ye haue heard whiche is the way to heauen, what maner a pylgremage we must goe: Namely first by spirituall pouertie, by hunger and thirst after rightuousnes,1 by mekenes and lenitie, by wepyng and waylyng, by pitie and mercyfulnes. Item we muste haue a cleane hert: Item we must be peace makers: Item we muste suffre tribulation and affliction. Than shall the ende bee, Merces vestra 〈…〉 multa in coelis, your rewarde shal be great in heauen. Merces, this woorde soundeth as though we shoulde ⟨p. 77⟩merite somwhat by our owne woorkes: for reward and merite are correspondent, one foloweth the other: whan I haue merited, than I ought to haue my reward. But we shall not thynke so: for ye must vnderstande, that all our workes are imperfect: we can not doo them so perfectely as the lawe requireth, because of our fleshe which euer letteth vs. Wherfore is the kyngdome of god called than a rewarde? because it is merited by Christ: for as touchyng our saluation and eternall2 lyfe, it must be merited, but not by our owne workes, but onely by the merites of our 〈…〉 Christ. Therfore beleue in hym, trust in him: it is he that merited heauen for vs: yet for all that euery man shall be rewarded for his good workes in euerlastyng lyfe: but not with euerlastyng lyfe. For it is written, Vita aeterna donum Dei, The euerlasting lyfe is a gift of god. Therfore we shuld not esteme our workes so perfect as though we should or coulde merite heauen by them: yet god hath such pleasures in suche workes which we doo with a faithfull heart: that he promiseth to rewarde thē in euerlasting lyfe. Now to make an end, I desire you in gods behalfe, remēbre this pilgremage which I haue taught you, set not lyght by it: for it is our sauiors owne doctrine, he with his owne mouth taught vs this pilgremage: whan we will now folowe hym, and doo accordyng as he teacheth vs, than all these blessyngs, of which mencion is made, shal lyght vpon vs: and in the ende we shall obteyne euerlasting life. which graunt both you and me, God the father through his onely sonne our sauior Iesus Christe.
1An itineral wherein the way to heaven is set forth plain […].An itineral vvherin the way to hea uen is set forth plain 〈…〉.
2Christ hath merited for us.Christ hath merited for vs.
DE caetero Fratres, confortamini in Domino, & in potentia virtutis eius, induite vos armaturam Dei, My bretherne be strong in the Lord, and thorough the power of his might, put on all the armour of GOD, that ye may stand against all the assaults of the devil. For we wrestle not ⟨image 84⟩against blood and flesh, but against rule, against power, against1 worldly rulers. Saint Paul that elect instrument of God, taketh muster of gods warriors: and […] christen people to war, telleth them plainly that they must be2 warriors, as it is written in the book of Job: Militia est vita hominis super terram, The life of a man or woman is nothing ells but a warfare, it is nothing but a continual battling & warring. Not very long ago I entreated of a pilgrimage I told you at that time of that very godly & ghostly pilgrimage, & such a pilgrimage, which all saints whilst they were in this world walked: they went all to that pilgrimage: but it is a […], an uneasy way to walk: but we must needs go it, there is no remedy, either we must go that painful pilgrimage, or else never go to heaven: for we may not go from […] to […] and pleasure, but from sorrow and misery to […]: we3 may not look to have here good cheer, and yonder everlasting life: for we may not look for joy and jolly cheer at both sides. We have no such promise of Christ our saviour: he promised unto us that we should be sufferers here in this world, and than in the world to come we shall have life everlasting: therefore let us be content, for though it be a hard […], yet there shall be a good end of it. Like as when a man goeth a great journey, and laboureth very sore, but in the end4 he cometh to good cheer, than all his labour is forgotten. So we shall come at the end to that […] which no […] hath seen, no ears hath heard, nor hart perceived, which God hath prepared for his elect.
DE caetero Fratres, confortamini in Domino, & in potentia virtutis eius, induite vos armaturam Dei, My bretherne be strong in the Lorde, and thorough the power of his myghte, put on all the armour of GOD, that ye maye stande agaynst all the assaultes of the deuyll. For wee wrastle not ⟨image 84⟩against blood and fleshe, but against rule, against power, against1 worldly rulers. Saint Paule that elect instrumente of God, taketh muster of gods warriors: and 〈…〉 christen people to warre, telleth them plainely that they must be2 warriors, as it is written in the boke of Iob: Militia est vita hominis super terram, The life of a man or womā is nothing ells but a warfare, it is nothing but a continuall battailyng & warring. Not very long agoe I entreated of a pilgremage I told you at yt tyme of yt very godly & gostly pilgremage, & such a pilgremage, which all saints whilst they were in this world walked: they went al to yt pilgremage: but it is a 〈…〉, an vneasy way to walke: but we must nedes go it, there is no remedie, either we must go that peinful pilgremage, or els neuer go to heauen: for we may not go frō 〈…〉 to 〈…〉 and pleasure, but from sorow and miserie to 〈…〉: we3 may not looke to haue here good cheere, and yonder euerlalasting life: for we may not looke for ioy and ioly cheere at bothe sydes. We haue no such promise of Christ our sauior: he promised vnto vs that we should be sufferers here in this world, and than in the world to come we shal haue life euerlasting: therfore lett vs be content, for though it be a harde 〈…〉, yet there shal be a good end of it. Like as whan a mā goeth a great iourney, and laboreth very sore, but in the end4 he cometh to good chere, than all his labour is forgotten. So we shall come at the end to that 〈…〉 whiche no 〈…〉 hath sene, no eares hathe heard, nor hart perceiued, whiche God hath prepared for his elect.
1Paul […]. keth […] of goddes people.Paule 〈…〉. keth 〈…〉 of goddes people.
Now here in this epistle S. Paul telleth us of a certain […]: he taketh muster, not only of the Ephesians, to whom this epistle is written, but also of us which be christians: for all that is required of them is required of us. The first point1 that pertaineth to this warfare is to be strong and bardye: & this is a commandment, as who say, you that be christians that be baptised in his name, that look to be saved through Christ, I command you be strong, ye may not be weaklings: for ye must fight hard, there is neither man nor woman but they must fight, they must come to that battle, and we may not be weaklings, because we have a strong […]: now he ⟨p. 78⟩that hath a strong and mighty enemy, ought not to be weak and fearful. For if he be, he shall be soon overcome and van quished. Therefore saint Paul would have us strong, that we may be able to fight against that fearful enemy the devil. But for all that saint Paul would not have us to stand to our own strength, to think to vanquish this mighty enemy by our own power or might: No not so, for when we2 put our hope in our own strength, we shall soon […], he shall have the victory by and by: we shall put our hope trust and confidence in god, and trust through Christ our saviour to overcome this enemy. We may not do as one Ajax did, whom his father sendeth forth with a company of men to warfare, giving him good and wholesome lessens and instructions that he should put his hope and trust in god at all times, then he should have luck: Ajax […] and said unto his father, It is not a great matter to get the victory with the help of god, yea the fearfullest and weakest man can get the victory when god helpeth him: But I will get the victory with my own strength: without the help3 of god, I am able to fight: such […] spake this […]. But we shall not do so, as he did, […] in our own strength: for when we do, we shall come to short, we shall lose the victory, to our eternal destruction. […]. […] saith: […] in domino, Be strong in the Lord: we […] be strong by a borrowed strength: for we of our own […] are to weak and feeble: Therefore let us learn […] 4shall […] our strength, namely from above: for we […] it not of our own selves. Now he sayeth: Put on all the […] of God: you know that wham a man goeth to war, and is harnessed all […], except at […] place:
Now here in this epistle S. Paule telleth vs of a certayne 〈…〉: he taketh mustre, not only of the Ephesiās, to whō this epistle is written, but also of vs which be christians: for all that is required of them is required of vs. The first point1 that pertaineth to this warfare is to be strong and bardye: & this is a cōmandement, as who say, you that be christiās that be baptised in his name, that loke to be saued thorow Christ, I cōmand you be strong, ye may not be weaklynges: for ye must fight hard, there is neither man nor woman but they must fyght, they must come to that battaile, and we may not be weaklings, because we haue a strong 〈…〉: nowe he ⟨p. 78⟩that hath a strong and mighty enemie, ought not to be weak and fearfull. For if he be, he shalbe soone ouercome and vā quished. Therfore saint Paule woulde haue vs strong, that we may be able to fight against that fearefull enemie the deuill. But for all that saint Paule wold not haue vs to stand to our owne strength, to think to vanquish this mighty enemie by our owne power or might: No not so, for when we2 put oure hope in our owne strength, we shal soone 〈…〉, he shall haue the victorie by and by: we shall put oure hope truste and confidence in god, and truste thorow Christ our sauior to ouercome this ennemie. We maye not doo as one Aiax did, whom his father sendeth foorth with a company of men to warfare, geuyng him good and holsom lessens and instructions that he should put his hope and trust in god at all times, then he should haue lucke: Aiax 〈…〉 and sayd vnto his father, It is not a great matter to get the victorie with the helpe of god, yea the fearefullest and weakest man can get the victorie whan god helpeth hym: But I wil gett the victorie with my owne strength: without the helpe3 of god, I am able to fight: such 〈…〉 spake this 〈…〉. But we shall not doo so, as he dydde, 〈…〉 in our owne strength: for whan we doo, we shall come to short, we shal lose the victorie, to our eternall destruction. 〈…〉. 〈…〉 saith: 〈…〉 in domino, Be strong in the Lord: we be strong by a borowed strength: for we of our owne are to weake and feble: Therfore lette vs learne
1The […] of a […].The 〈…〉 of a 〈…〉.
2We must not trust in our […] strength.VVe must not trust in our 〈…〉 strength.
If his enemy […] this bare place, he woundeth him as soon as though he had no harness at all: therefore S. Paul commanded us, that1 we shall have the whole […], nothing […]: for we may not go with pieces, having one thing, and lacking the other. For when we be wounded we shall do but […] good after. Wherefore doth S. Paul require such strength & such2 weapons, & teacheth us to fight? Answer: to yt end that we may […] & pull down yt devil, that we may strive against ⟨image 85⟩him, lest peradventure he overcome us and bring us in danger of our souls: for ye know, in battle as long as a man stā death he is well, he hath hope to escape: but as soon as he is down, then he is in jeopardy of his life. So likewise as long as we stand and fight against the devil, we are well, but wham we fall then we are in danger, lest he get the victory over us therefore he would have us to stand against the assaults of the devil. Now you must consider what manner an enemy he is that fighteth against us: and first consider his power: scripture saith Non est potestas, there is no power in earth, which3 may be compared unto his power. Now that strong fellow is gods enemy and ours, therefore […]. Paul biddeth us to be strong & armed round about: but to do on our own harness, that we may not: but we must do on the armour of god:4 which he hath appointed for us: therefore we must not learn of the devil to fight, he shall not teach us to battle: for it were like as when we would fight against the Scots, and had none other harness, but as they appointed unto us. No doubt if we were in that case, they would appoint such weapons5 for us, that they might get the victory, and give us an overthrow. So when we should fight against the devil, and had none other weapons, but as he appointed unto us. No doubt he would soon give us an overthrow: for he would appoint weapons wherewith we could not overcome him and withstand his power.
If his enemy 〈…〉 this bare place, he woundeth hym as soone as though he had no harnesse at all: therfore S. Paule cōmanded vs, that1 we shall haue the whole 〈…〉, nothyng 〈…〉: for we may not go with pieces, hauing one thyng, and lackyng the other. For whan we be wounded we shal do but 〈…〉 good after. Wherfore doth S. Paule require such strength & such2 weapons, & teacheth vs to fight? Answer: to yt end that we may 〈…〉 & pull downe yt deuill, yt we may striue against ⟨image 85⟩hym, lest peraduenture he ouercome vs and bring vs in danger of our soules: for ye know, in battail as long as a mā stā deth he is well, he hath hope to escape: but as soone as he is down, then he is in ieopardy of his lyfe. So likewise as long as we stand and fight against the diuell, we are wel, but whā we fall then we are in danger, lest he get the victory ouer vs therfore he would haue vs to stand agaynste the assaultes of the diuell. Now you must consider what maner an enemy he is that fighteth against vs: and first consider his power: scripture saith Non est potestas, there is no power in earth, whiche3 may be compared vnto hys power. Nowe that stronge felow is gods enemy and oures, therfore 〈…〉. Paule biddeth vs to be strong & armed round about: but to do on our own harneis, that we may not: but we must do on the armour of god:4 which he hath apointed for vs: therfore we must not learn of the deuill to fight, he shall not teache vs to battail: for it were like as whan we would fight against the Scottes, and hadde none other harneis, but as they apointed vnto vs. No doute yf we were in that case, they woulde appoint suche weapons5 for vs, that they might get the victory, and geue vs an ouerthrowe. So whan we shoulde fyghte against the diuel, and had none other weapons, but as he appointed vnto vs. No doute he would soone geue vs an ouerthrow: for he woulde appoint weapons wherwith we could not ouercome him and withstand his power.
1[…] must […] no […] of […] our〈…〉 must 〈…〉 no 〈…〉 of 〈…〉 our
2The cause why […] Paul […] us to be […] and […].The cause vvhy 〈…〉 Paul 〈…〉 vs to be 〈…〉 and 〈…〉.
Further the diligence of the devil is expressed and declared unto1 us by the mouth of S. Peter which sayeth: he goeth about like a roaring lion, seeking whom he may devour: he useth all crafts and deceits, he compasseth the matter hither2 and thither: till at the length he bringeth his matters to pass for he is no sluggard, no sleeper nor negligent: but he applieth his matte rs and businesses to the uttermost. Now that he is subtle, it appeareth in holy scripture. for so it is written: Serpens3 erat calidior caeteris animahbus, the serpent was wiser then the other beasts were. Here appeared his wits, subtle4 ties and crafts, over that he hath had a great and long time to exercise himself withal, he hath had five thousand five hundred and. […]. years, such a long time he hath had to exercise ⟨p. 79⟩him self withal. Therefore it is not in vain that saint Paul would have us to be hearty and strong, and fight with a good courage. This devil was ones an angel in heaven, & for pride he was cast down: for he went about to exalt him5 self above GOD, therefore he was pulled down, and all his company with him, all the angels that toke his part, and so he fell with a great number: they fell down from heaven, and here they be in the air: yet they be invisible unto us, because they be spirits: but for all that they be amongest us, and about us, to let us of good things, and to move us to naughtiness: I am not able to tell how many thousand be here amongest us now in this chamber: and no doubt some were busy to keep some men away from the hearing of the word of God: for their nature is either to keep men away from hearing of Gods word, so that they shall not hear at6 all: or else at the least way, they occupy mens heads with other busyness: so that they shall here it without profit. Now when he bringeth the matter to pass according to his mind: then he rejoiceth wonderfully with his company. So that the writers say, that if […] could see them, we should […] them to hop and dance upon our heads for gladness, because they7 have done unto us a mischief. We see them not, they be […] as I told you before, but no doubt here they be for our exercise: for it were a small thing to believe well, if there were nothing moving to the contrary.
Further the diligence of the deuyll is expressed and declavnto1 vs by the mouth of S. Peter whiche saieth: he goeth about lyke a roryng lyon, seeking whom he may deuoure: he vseth al craftes and deceytes, he compasseth the matter hither2 and thither: tyl at the length he bringeth his matters to passefor he is no sluggard, no sleeper nor negligēt: but he applieth his matte rs and businesses to the vttermost. Now that he is suttle, it appeareth in holy scripture. for so it is written: Serpens3 erat calidior caeteris animahbus, the serpent was wiser then the other beastes were. Here apeared his wyttes, suttel4 ties and craftes, ouer that he hath had a great and long tyme to exercyse hymself withall, he hath had fyue thousande fyue hundred and. 〈…〉. yeres, such a long tyme he hath had to exercyse ⟨p. 79⟩hym selfe withall. Theriore it is not in vaine that saint Paule would haue vs to be hartie and strong, and fight with a good courage. This diuell was ones an angell in heauen, & for pride he was cast down: for he went about to exalt hym5 selfe aboue GOD, therfore he was pulled downe, and all his companie with hym, al the angels that toke his part, and so he fell with a great numbre: they fell down from heauen, and here they be in the ayre: yet they be inuisible vnto vs, because they be spirites: but for all that they bee amongest vs, and aboute vs, to let vs of good thynges, and to moue vs to naughtynesse: I am not able to tell howe many thousand be here amongest vs now in this chambre: and no doubte some were busy to keepe some men away from the hearyng of the woord of God: for their nature is eyther to kepe men away from hearyng of Gods word, so that they shall not heare at6 all: or els at the least waye, they occupie mens heades with other busynes: so that they shall here it without profit. Now whan he bringeth the matter to passe according to his mind: then he reioyseth wonderfully with his cōpanie. So that the writers say, that if 〈…〉 could see them, we shold 〈…〉 thē to hoppe and dance vpon our heads for gladnes, because they
Therefore it is so ordained of God that we should have war, yea and nothing but war, a standing war, and not only for men, but also1 for women: for the women must battle and fight with this horrible enemy as well as men. And he is stronger than we be, when we be alone, so that we shall not be able to give him an overthrow. But when Christ is with us, than he can do nothing at all, because Christ hath vanquished his power and might: therefore his impotency appeared in the. […]. of Matthew, when our saviour came in the region of the Gergesites,2 there came two men unto him possessed of the devil, and they cried and said, Jesus thou Son of David, wherefore art thou come before the time to afflict us: where it appeareth that they tremble and are fearful when Christ is present. ⟨image 86⟩therefore they say: Cur venisti ante tempus? Wherefore […] thou come before thy time? the devils know that they be […] and that they must go to hell: yet they that be here have not yet appointed unto them their places, & though […] have the pains with them, yet they have it not so fully and perfectly as they shall have at the last day. And their greatest3 joy and comfort is to do us harm: for they know that they be fallen for […], so that they shall never attain to that […] which they have had. And again they know that we shall come thither, and therefore they envy god and us: but their […] appeareth, for they take it for a […] to be […]: It is a great grief unto them, yet they are not able to strive against the commandment of Christ. Therefore we need not to fear them sith Christ is with us, they are weak4 enemies, when we put on our arms which S. Paul describeth here: for all the devils in hell or in earth are not able to fight against one of those that hath these armours: for ye see he dare not disobey Christ, commanding him to go out of the man. Now when he perceived that he could do no more harm unto the man, than he desired Christ to let him go into the swine: where appeareth partly his […] that he could not go without Christs permission: partly his mischievous mind appeareth, for wham he seeth that he can do us no harm in our bodies, then he goeth about to hurt us in our goods.
Therfore it is so ordeined of God that we should haue warre, yea and nothyng but warre, a standyng warre, and not only for men, but also1 for women: for the women must battell and fyght with this horrible enemie as well as men. And he is stronger than we be, whan we be alone, so that we shall not bee able to gyue him an ouerthrowe. But whan Christ is with vs, than hee can doo nothyng at all, because Christ hathe vanquished his power and myght: therfore his impotencie appered in the. 〈…〉. of Mathew, whan our sauior came in the region of the Gergesites,2 there came two men vnto hym possessed of the deuil, and they cried and said, Iesu thou sonne of Dauid, wherfore art thou come before the tyme to afflict vs: wher it appereth that they tremble and are fearfull when Christe is present. ⟨image 86⟩therfore they saye: Cur venisti ante tempus? Wherfore 〈…〉 thou come before thy tyme? the deuilles knowe that they bee 〈…〉 and that they muste goe to hel: yet they that be here haue not yet appointed vntothem their places, & though 〈…〉 haue the paynes with them, yet they haue it not so fully and perfectly as they shal haue at the last day. And their greatest3 ioy and comforte is to do vs harme: for they know that they be fallen for 〈…〉, so that they shal neuer attayne to that 〈…〉 which they haue had. And agayne they knowe that we shall come thither, and therfore they enuye god and vs: but their 〈…〉 appeareth, for they take it for a 〈…〉 to be 〈…〉: It is a greate griefe vnto them, yet they are not able to striue agaynst the commaundement of Christ. Therfore we nede not to feare them sith Christ is with vs, they are weake4 enemies, whan we put on our armes which S. Paule describeth here: for all the deuilles in hell or in earth are not able to fight against one of those that hath these armours: for ye see he dare not disobey Christ, commaundyng hym to goe out of the man. Now whan he perceiued that he could do no more harme vnto the man, than he desyred Christ to let hym go into the swyne: where appeareth partely his that he could not goe without Christes permission: partelye his mischeuous mynd apeareth, for whā he seeth that he can do vs no harme in our bodies, then he goeth aboute to hurte vs in our goods.
1[…] men and […] must fight.〈…〉 men and 〈…〉 must fight.
2Math. […]. The devils power […] is […] ed.Math. 〈…〉. The deuils pow 〈…〉 is 〈…〉 ed.
3The divil less have not their full […] tes before the last day.The diuil les haue not their full 〈…〉 tes before the last day.
4We need not to fear the devils.VVe nede not to feare the diuels.
But when we have Christ with us, he is not able to hurt1 us neither of our souls, bodies, or goods: that is when we believe in Christ. For to have Christ with us, is nothing else but to believe and trust in him, to seek aid and help by him, against2 our enemy the devil. Therefore Christ saith to all his faithful, to all those that believe in him, Ego sum vobiscum […]; ad consummationem […], I am with you till to the end of the world, to […] you, to help you, to […] you, and to here your prayers when ye call upon me: therefore though we cannot withstand this enemy by our own power, yet with Christs help we shall chase him and put him back, make him ashamed of his enterprise and purpose.
But whan we haue Christ with vs, he is not able to hurt1 vs neither of our soules, bodies, or goods: that is whē we becue in Christ. For to haue Christ wt vs, is nothyng els but to beleue and trust in hym, to seke ayde and help by hym, against2 our enemy the deuyll. Therfore Christ sayth to al his saithfull, to all those that beleue in hym, Ego sum vobiscum 〈…〉; ad consūmationem 〈…〉, I am with you tyll to the end of the world, to 〈…〉 you, to helpe you, to 〈…〉 you, and to here your prayers whan ye cal vpon me: therfore thoughe we cannot withstād this enemy by our own power, yet with Christes helpe we shall chase him and put hym backe, make hym ashamed of his enterprise and purpose.
1What it is to have Christ with us.VVhat it is to haue Christ vvith vs.
Non est […] lucta cum carne & sangnine, we have not to ⟨p. 80⟩fight with blood and flesh. Here the Anabaptists make very1 much […] intending to prove by these words of Saint Paul, that no Christian man may fight or go to warfare. Neither may there be any magistrates (say they) which should shed blood, and punish the wicked for his wickedness. But these fond fellows are much deceived in their own wits. for saint Pauls mind is clean contrary unto their sayings, S. Paul teacheth here, how all christian people must fight, but not so that one should fight with another: but he speaketh here of a singular fight, we may not fight one with another: though my neighbour doeth me wrong, yet I may not fight with him, and avenge my self upon him: for god saith, […] vindictam & ego retribuam, let me have the vengeance and I will reward it, and no doubt God will reward the wicked for his wickedness, either by him self, or else by the […]. Some there be that be punished by the magistrates for their […]: and again there be some which escape hanging in this world: yet for all that God punisheth them, either with sickness, or else other ways. But ye must know that there is a private vengeance, and a public: the private vengeance is, when a man goeth about to avenge himself upon his neighbour, which2 thing is inhibited here by these words of S. Paule, Non est nobis lucta cum […] & sanguine, we have not to fight with flesh and blood, but there is a public vengeance that is the magistrates: the magistrates ought to fight and to punish when he […] cause, he may and ought to strike malefactors with the sword, for S. Paule sayth: est ministri dei ad vindictam, the magistrate is a minister of god to punish.3 Item, in an other place scripture saith justus […] & […], the lord is […] & he loveth justice: therefore yt foolish […] are much deceived: for this place taketh not away all […] of fightings, but only yt private fighting, but yt magistrate may draw his sword and strike: & certainly every […] 4and ruler, every king may defend his realm, chase & put by the invaders. Again yt […] are bound in […] to fight whensoever they be required of their king & lord, and […] that man that so fighteth being lawfully called […], he […] god, he is gods servant:
Non est 〈…〉 lucta cum carne & sangnine, we haue not to ⟨p. 80⟩fight with bloud and flesh. Here the Anabaptistes make very1 much 〈…〉 intendyng to proue by these wordes of Saint Paule, that no Christian man maye fighte or goe to warrefare. Neither maye there bee anye magestrates (saye they) whiche shoulde shedde bloude, and punishe the wycked for his wyckednes. But these fond felowes are muche deceiued in theyr owne wyttes. for saint Paules mynde is cleane contrary vnto their saings, S. Paule teacheth here, how al christian people must fight, but not so that one shold fight with another: but he speaketh here of a singular fight, we may not fighte one with another: thoughe my neighboure doeth me wrong, yet I may not fight with hym, and auenge my selfe vppon hym: for god saith, 〈…〉 vindictam & ego retribuam, let me haue the vengeance and I will reward it, and no dout God wyll rewarde the wicked for his wickednes, either by hym self, or els by the 〈…〉. Some there be that be punished by the magistrates for their 〈…〉: and again ther be some which escape hanging in this worlde: yet for all that God punisheth them, either with sicknes, or elles other wayes. But ye muste knowe that there is a priuate vengeance, and a publique: the priuate vengeance is, when a man goeth about to auenge hymselfe vpon his neighbour, which2 thynge is inhibited here by these words of S. Paule, Non est nobis lucta cum 〈…〉 & sanguine, we haue not to fight with flesh and bloud, but there is a publike vengeance that is the magistrates: the magistrates ought to fight and to punishe when he 〈…〉 cause, he may and ought to stryke malefactors with the sword, for S. Paule sayth: est ministri dei ad vindictam, the magistrate is a minister of god to punish.3 Itē, in an other place scripture saith iustus 〈…〉 & 〈…〉, the lord is 〈…〉 & he loueth iustice: therfore yt foolish 〈…〉 ar much deceiued: for this place taketh not away al 〈…〉 of fightings, but only yt priuate fighting, but yt magi strate may draw his sword and strike: & certeuly euery
1Anabaptists mis. take this place.Anabapti stes mis. take this place.
but above all things yt ⟨image 87⟩magistrates, the King must see that his quarrel be good and lawful, before he proceed to shed christian blood. For they bear gods sword, not to do harm, but good, to punish and strike the wicked, and defend the good. Therefore as I said before, the Anabaptists can not prove by that scripture, that there shall be no magistrates nor bettelynges: or that magistrates may not draw their swords against those that trespass. But subjects may not of their own private […] take yt sword, or rebel against their king: for when they rebel1 they serve the devil: for they have no commission of God so to do, but of their own head they rise against God, that is, against the king, to whom they […] obedience, and so worthily be punished. Therefore good christen people beware of rebelling against your sovereign lord the King: but when there be rebels or invaders, & ye be called of the king to withstand them, go with a good will and conscience: and be well assured, that it is gods service in withstanding the rebels or the kings enemies: and no doubt he that refuseth at such a time to serve the king, or cls is slow in serving, that curse shall lighten upon him, ȳ god threateneth by his holy prophet Jeremiah, saying: Male dictus qui facit opus 2[…], & maledictus qui gladium suum abstinet 3à sanguine, Cursed be he that doth the work of the Lord negligently, and cursed be he that kept his sword from bloodshedyng. And no doubt that man that dieth so in sighting against the kings enemy, he dyeth in gods service, in gods quarrel. But yet I would not have men to call them selves, or come without calling: I would have them to […] till they be […]: for when they be called, they be authorised, they have a vocation of God to go. But against rule, against power, against worldly rulers: with these names S. Paul describeth the devil, signifying unto us his might and power when god […] and […] him. And than he is subtle, therefore he saith that we must fight against the spiritual craftiness, which craftiness […] all the craftiness: he is […] and ready to all mischief, his […] is wonderful, his […] is unspeakable.4
but aboue al things yt ⟨image 87⟩magistrates, the Kyng must see that his quarell be good and laufull, before he procede to shedde christian blood. For they beare gods sworde, not to do harme, but good, to punishe and strike the wicked, and defend the good. Therfore as I sayde before, the Anabaptists can not proue by that scripture, that there shall be no magistrates nor bettelynges: or that magistrates may not drawe their swordes against those that trespasse. But subiects may not of their owne priuate 〈…〉 take yt sword, or rebel against their king: for whan they rebel1 they serue the diuell: for they haue no commission of God so to do, but of theyrowne heade they rise againste God, that is, against the kyng, to whome they 〈…〉 obedience, and so worthily be punished. Therfore good christen people beware of rebellyng against your soueraigne lorde the Kynge: but whan there be rebels or inuaders, & ye be called of the kyng to withstand them, go with a good will and conscience: and be well assured, that it is gods seruice in withstanding the rebelles or the kynges enemies: and no doubt he that resuseth at such a tyme to serue the kyng, or cls is slowe in seruyng, that curse shal lyghten vpō hym, ȳ god theatnethby his holy prophet Ieremy, saying: Male dictus qui facit opus 2〈…〉, & maledictus qui gladium suum abstinet 3à sanguine, Cursed bee he that doothe the woorke of the Lorde negligently, and cursed be he that kept his sworde frō bloodshedyng. And no doubt that man that dieth so in sightyng against the kyngs enemie, he dyeth in gods seruice, in gods quarell. But yet I wolde not haue men to call theym selues, or come withoute callyng: I would haue theim to 〈…〉 tyll they be 〈…〉: for when they be called, they be authoused, they haue a vocation of God to goe. But against rule, against power, against worldly rulers: with these names S. Paule describeth the deuyll, signifyeng vnto vs his myght and power when god 〈…〉 and 〈…〉 him. And than he is subtile, therfore he saith that we must fyght agaynst the spirituall craftinesse, which craftines 〈…〉 all the craftynesse: he is 〈…〉 and redy to all mischiese, his 〈…〉 is wonderfull, his 〈…〉 is vnspeakable.4
1The sub […] may not rebelThe sub 〈…〉 may not rebel
In […], in the element, we read in scripture that the ⟨p. 81⟩souls are called Volucres caeli, the souls of the heaven, that1 is in the parts of the air, here amongest us. So the devil is here amongest us in the middest part of the air, ready […] to move us against god: whensoever he can espy his time, he2 spareth not, he loseth no time. As for an […], when the […] perceive […] to be given to swearing and cursing: […] ever minister matters unto him, to […] him in his cursing, & to prick him forward: […] they perceive one to be given to proudness, they ever move his heart to go forward in yt same: when they see or […] any man gruē to carding or vicing, or to lechery, or to other manner of wickedness: he sleepeth not, he is ever ready at hand: for he hath a thousand ways to hurt us, and so bring us to mischief: in so much that we are not able to stand against him, when we have not gods […] where with we may strike him. Therefore s. Paul saith, that we must fight against rulers, he describeth unto us the great power that the devil hath: for what is mightier then rulers3 and potentates be? therefore to the intent that we might perceive his mighty power he named him by that name, to that end to make us carnest to put on the armours, and take the weapons which god hath appointed for us: else we shall soon have an overthrow: if we will take such weapons as the devil shall appoint us, as he hath done in times past. For what4 a trust and confidence have we had in holy water, and holy bread: Item in ringing of holy belles, and such fooleries: but it was good sport for the devil: he could laugh and be merry at our foolishness: yea, and order the matter so, to keep us in the same error. For we read in stories, that at sometimes the devil went away from some men, because of the holy water, as though that holy water had such strength and power5 that he could not abide it. O crafty devil: he went away, not for fear of the holy water, but because he would maintain men in error and foolishness. And no doubt it was the devils teaching, the using of this holy water. It was not long ago, sense I being with one of my neighbours that was sick, there came in an old woman: And when she saw the man sore6 sick, she asked whether there were no holy water to be gotten?
In 〈…〉, in the element, we rede in scripture that the ⟨p. 81⟩soules are called Volucres caeli, the soules of the heauen, that1 is in the partes of the ayre, here amongest vs. So the diuell is here amongest vs in the middest parte of the aire, redy 〈…〉 to moue vs against god: whensoeuer he can espye his time, he2 spareth not, he loseth no tyme. As for an 〈…〉, when the 〈…〉 perceiue 〈…〉 to be giuen to swearing and cursing: 〈…〉 euer minister matiers vnto hym, to 〈…〉 hym in his cursing, & to pricke him forward: 〈…〉 they perceiue one to be ge uen to proudenes, they euer moue his heart to go forward in yt same: whē they see or 〈…〉 any man gruē to carding or vicing, or to lcchery, or to other maner of wickednes: he sleepeth not, he is euer redy at hād: for he hath a thousād wais to hurt vs, and so bring vs to mischief: in so much yt we are not able to stande against him, when we haue not gods 〈…〉 where with we may strike him. Therfore s. Paule saith, that we must fight against rulers, he describeth vnto vs the great power that the diuel hath: for what is mightier then rulers3 and potentates be? therfore to the entent that we might perceiue his mighty power he named him by that name, to that ende to make vs carnest to put on the armours, and take the weapons which god hath appointed for vs: els we shal soone haue an ouerthrow: if we will take such weapons as the deuill shall apoint vs, as he hath done in times past. For what4 a trust and confidence haue we had in holy water, and holye bread: Item in ringing of holy belles, and such foolertes: but it was good sporte for the diuell: he could laughe and be metye at our foolishnes: yea, and order the matter so, to kepe vs in the same errour. For we read in stories, that at somtimes the diuel went away from some men, because of the holy wa ter, as though that holy water had such strength and power
1Psalm. […].Psalm. 〈…〉.
2The devil loseth no time.The deuill loseth no time.
3To what end saint Paul giveth such names to the devil.To vvhat end saint Paule geueth such names to the diuell.
4The weapons that the devil us use. have us use.The weapons that the deuill vs vse. haue vs vse.
5The subtlety of the devil.The sutteltie of the deuill.
6A good me […] for a sick man.A good me 〈…〉 for a sicke man.
Speciosum quidem nomen est pacis & pulchra opinio vnitatis. sed 〈…〉 eam solam 〈…〉 Ecclesiae pacem esse quae Christi est, It is a goodly word peace, and a faire thing Unitie: but who doutes but this to be the onely ryght peace of the churche, which peace is after Christ, accordyng to his wordes? Therfore let vs set by vnitie, lette vs be geuen to loue and charitie: but so that it maye stande with godlines. For peace oughte not to be redeemed iactura veritatis, with
shall 〈…〉 our strength, namely from aboue: for we 〈…〉 it not of our owne selues. Nowe he sayeth: Put on all the 〈…〉 of God: you know that whā a man goth to warre, and is harnessed all 〈…〉, except at 〈…〉 place:
haue done vnto vs a mischief. We see them not, they be 〈…〉 as I tolde you before, but no dout here they be for our exercise: for it were a smalle thyng to beleue well, if there were nothyng mouyng to the contrary.
and ruler, euery king may defend his realme, chase & put by the inuadours. Again yt 〈…〉 ar bound in 〈…〉 to fight whāsoeuer thei be required of their king & lord, and 〈…〉 yt mā yt so fighteth being laufully called 〈…〉, he 〈…〉 god, he is gods seruāt:
that he could not abide it. O crafty deuil: he went away, not for seare of the holy water, but because he would mayntaine men in errour and foolishnes. And no doute it was the deuils teaching, the vsing of this holye water. It was not long ago, sence I being with one of my neighbours that was sick, there came in an old woman: And when she saw the mā sore
