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.
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
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 be
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 〈…〉: we
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 end
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.
see here the foolishness of the people, which amidst in ⟨image 88⟩the light of gods most holy word, will follow such phantasies & delusions of the devil: ye know when there was a storm or a fearful weather, than we ring yt holy bells they were they that must make all things well: they must drive1 away the devil. But I tell you, if the holy belles would serve against the devil (or that he might be put away thorough their sound: no doubt we would soon banish him out of all England. For I think if all the belles in England should be rongen together at a certain hour, I think there would be almost no place, but some belles might be heard there. And so the devil should have no abiding place in Eng land, if ringing of belles would serve: but it is not that that will serve against the devil: yet we have believed such fooleries in times past, but it was but mocking: it was the teaching2 of the devil. And no doubt we were in a miserable case when we learned of the devil to fight against the devil. And how much are we bound to God, that he hath delivers us from these gross ignorances, and hath taught us how we should fight and prevail against this enemy. Yet it is a […] thing to see that there be some amongest us, which would3 fain have the old fooleries again: they are awery of the word of God, they can not away with it: they would rather have have their crossings, and setting up of candles, and such fooleries then the word of God. I was ones called to one of my […]: it was at that time when I had taken degree at Cambridge, and was made master of art, I was called (I say) to one of my kinsfolk, which was very sick, and died immediately after my coming. Now there was an old cousin of mine, which after the man was dead gave me a wax candle in my hand, and commanded me to make certain crosses over him that was dead: for she thought the devil should run away by and by. Now I toke the candle, but I could not cross him as she would have me to do, for I had never seen it afore. Now she perceiving that I could not do it,4 with a great anger took the candle out of my hand, saying: It is pity that thy father spendeth so much money upon thee, and so the took the candle, and crossed and blessed him, so that he was sure enough. No doubt she thought that ⟨p. 82⟩the devil could have no power against him.
see here the foolishnes of the people, whiche amiddes in ⟨image 88⟩the light of gods most holy word, will folow such phantasies & delusions of the deuill: ye know whan there was a storm or a feareful wether, thā we ring yt holy belsthey were they that must make all thynges well: they must dryue1 away the deuill. But I tell you, if the holy belles wold serue against the deuyll (or that he myghte be put away thoroughe theyr sound: no doute we would soone banish him oute of all England. For I thynke yf all the belles in England should bee rongen together at a certayne houre, I thynke there would be almoste no place, but some belles might be hearde there. And so the diuel should haue no abyding place in Eng land, yf ringing of belles would serue: but it is not that that wyll serue against the diuell: yet we haue beleued such fooleries in tymes past, but it was but mockyng: it was the teachyng2 of the deuill. And no dout we were in a miserable case whan we learned of the deuyll to fight against the deuyll. And how much are we bound to God, that he hath deliueres vs from these grosse ignorances, and hath taught vs how we should fight and preuaile agaynst this enemie. Yet it is a 〈…〉 thing to se that there be som amongest vs, which wold3 faine haue the old foolries again: they are awery of the word of God, they can not away with it: they woulde rather haue haue their crossynges, and settyng vp of candles, and suche foolries then the woord of God. I was ones called to one of my 〈…〉: it was at that tyme whan I had taken degree at Cambridge, and was made master of art, I was called (I say) to one of my kynsfolke, which was very sicke, and died immediatly after my comming. Now there was an old cousyn of myne, which after the man was dead gaue me a waxe candle in my hand, and cōmaunded me to make certain crosses ouer him that was dead: for she thought the deuill should runne away by and by. Now I toke the candell, but I could not crosse him as she would haue me to doo, for I had neuer seene it afore. Now she perceiuyng that I coulde not doo it,4 with a greate anger tooke the candell out of my hande, sayeng: It is pitie that thy father spendeth so much money vppon thee, and so the tooke the candle, and crossed and blessed him, so that he was sure inough. No doubt she thought that ⟨p. 82⟩
1The ringing of ho […] belles.The rin ging of ho 〈…〉 belles.
2The devil taught us […] holy belles.The deuill taught vs 〈…〉 ho ly belles.
3We desire […] more then the word of god An history.VVe desire 〈…〉 more then the vvorde of god An history.
4It was pi […] La […] had gone so long to sehole.It vvas pi 〈…〉 La 〈…〉 had gone so lōg to sehole.
This & such like things were nothing but illusions of yt devil: yet for all that we put our trust so in them, that we thought we could not be saved without such things. But now let us give god most hearty thanks, that he hath delivered us from such snares and illusions of the devil: & let us endeavour our sclues most earnestly to hear gods most holy word & to live after it. Now to the armours, here is the armour of gods […] for man & woman.
This & such like things wer nothing but illusions of yt deuil: yet for al that we put our trust so in them, yt we thought we could not be saued without such thyngs. But now let vs geue god most heartie thankes, that he hath deliuered vs from such snares and illusions of the deuyl: & let vs endruor our sclues most earnestly to heare gods most holy word & to liue after it. Nowe to the armors, here is the armor of gods 〈…〉 for man & womā.
When a man shall go to battle, commonly he hath a great girdle with an apron of mail going upon his knees, than he hath a breast plate: than for the nether part be hath high shoen: and than he must have a buckler to keep of his enemies strokes: than he must have a sallet wherewith his head may be saved: And finally he must have a sword to fight withal, and to hurt his enemy. These are the weapons1 that commonly men use when they go to war: of such […] S. Paul would have us to be prepared. Therefore whoso ever will go to this spiritual war, & fight against yt devil, he must have such weapons, truth, justice, ready to here gods word faith, salvation in gods word. They that be armed in such wise2 that devil can nothing do against them. As it appeared in the holy man Job, whom the devil could not tempt further than he had leave of God. Whereby we gather, that wham we stand to gods armour, we shall be able to quench the assaults of this old serpent the devil. Now the first point of this armour is truth & verity: from which truth the devil is fallen, he and all his come-pany. For it is written, in veritate non stetit, he abode not in the truth. He was in the truth, but he fell from it, he remained not in it: for with lying & […] 3he deceived our grandmother Eve wham he desired her to eat of yt forbidden fruit: affirming & most surely promising unto her ([…] her husband Adam) that they should be gods after they had eaten of the apple, […] was a false lie. Therefore it is written of him, Mendax est, & […] rei pater, He is a liar, and a father of yt same. O that all liars would consider what an horrible thing it is in yt face of god to tell false tales, they have4 cause to be weary of their estate: for the bevil is their father, and they be his children. Truly it is an ill favoured thing to ⟨image 89⟩be the child of the devil: for the devil […] an ill reward to his children, everlasting perdition is their inheritance, why ehe they shall have of their father, Cum mendacium […] ex […] loquitur, when he speaketh a lie, he speaketh of his5 own, for he himself is nothing else but falsehood. Other be many sore sentences in scripture against liars, and false tale tellers. […] saith, perdes omnes quiloquuntur mendatiū, thou […] destroy all them that speak lies. Therefore S. Paul exhorteth us to this truth, to leave lies and falsehood. he saith Deposito […] veritatem loquimini […];
When a man shall goe to battaile, commonly he hathe a great girdle with an aporne of maile goyng vpon his knees, than he hath a brest plate: than for the nether parte be hathe high shoen: and than he must haue a bucklar to keepe of his enemies strokes: than he muste haue a salette wherewith his head may be saued: And finally he must haue a swoorde to fight withall, and to hurt his ennemy. These are the weapons1 that cōmonly men vse whan they go to warre: of suche 〈…〉 S. Paul wold haue vs to be prepared. Therfore whoso euer wil go to this spiritual war, & fight against yt deuyll, he must haue such wepōs, truth, iustice, redy to here gods word faith, saluation in gods word. They yt be armed in such wise2 yt deuill can nothyng do against them. As it appered in the holy man Hiob, whome the deuyll coulde not tempt further than he had leaue of God. Wherby we gather, that whā we stande to gods armour, we shall be able to quenche the assaultes of this old serpent the deuil. Now the first point of this armor is truth & veritie: from which truth the deuill is fallen, he and all his com-pany. For it is writē, in veritate non stetit, he abode not in the truth. He was in the truth, but he fel from it, he remained not in it: for with lieng & 〈…〉3he deceiued our grādmother Eue whā he desired hec to eate of yt forbidden fruit: affirmyng & most surely promising vnto her (〈…〉 hec husband Adam) that they shold be gods after they had eaten of the apple, 〈…〉 was a fals lie. Therfore it is writtē of him, Mendax est, & 〈…〉 rei pater, He is a liar, and a father of yt same. O that all liars wold cōsider what an horrible thing it is in yt face of god to tell false tales, they haue4 cause to be wery of theyr estate: for the beuil is their father, and they be his children. Truly it is an yil fauored thing to ⟨image 89⟩be the chylde of the deuil: for the deuil 〈…〉 an yll rewarde to his children, euerlastyng perdition is their inheritāce, whi ehe they shal haue of their father, Cum mendacium 〈…〉 ex 〈…〉 loquitur, when he speaketh a lie, he speaketh of his
1The parts of armour and […].The partes of armour and 〈…〉.
cum proximo1 suo, Set aside all lies, and speak the truth every one with his neighbour. I pray god we may learn this lesson of S. Paul, and fold we it, and practise it: for no doubt we use full of lies. Consider and examine all estates, and ye shall find all their doings furnished with lies: Go first to men of occupations, consider their lives and conversations, there is in a manner nothing with them but lying. Go to men of authority, go to lawyers, you shall send stuff enough: For it is seen now a days that children learn prettily of their parents to lye: for the parents are not ashamed to lye in presence2 of their children. The […] man or merchant man teacheth his prentice to lye, & to utter his wares with lying & forswearing. In summa, there is almost nothing […] us but lies, & therefore parents & masters are in great danger of eternal […], for they care not how they bring up they & youth in godliness or other ways: they care not for it. Therefore3 I exhort you in gods behalf, consider the matter, ye parents: […] not your children […] lye or tell […]: when ye here one of your […] to […] a lye, […] him up & give him […]. […]. good […], & tell him that it is nought: & when he maketh an other lye. give him […]. […]. stripes, and I am sure when you serve him so, he will leave […] it is a common saying: Vex […], […] giveth understanding.4 But we see now a dais that parents […] wham their […] can make a pretty lie: they say, he will be a pretty witty fellow he can make a pretty lie: so much is the word of god regarded amongest us. So likewise prentices can do nothing but lye: and the5 better he can lye, the more is he regarded of his […], ⟨p. 83⟩and the more acceptable, and therefore there was never such false bode as there is now: for the youth is so brought up in lies and falsehood: For we see daily what falsehood is abroad, how every man deceiveth his neighbour: There will no writing serve now adays, every man worketh craftily with his neighbour. In the old time there were some folks not ashamed to preach in the open pulpit unto the people, how long a man should lye in purgatory. Now to defend their lies, they said it was done to a good purpose, to make the people afraid to beware of sin and wickedness. But what sayeth God by the prophet, Nunquid eget dominus mendatio, ut6 pro illo loquamini mendacium?
cum proximo1 suo, Set asyde all lyes, and speake the truthe euerye one with his neighbour. I pray god we may learne this lesson of S. Paule, and fold we it, and practise it: for no doute we vse full of lyes. Consider and examine all estates, and ye shall fynde all their doinges furnished with lyes: Go fyrst to men of occupations, consider their liues and conuersations, there is in a maner nothyng with thē but lying. Go to men of authority, go to lawiers, you shall synde stuffe inough: For it is sene now a dayes that children learne pretelye of their parentes to lye: for the parentes are not ashamed to lye in presence2 of their children. The 〈…〉 man or merchaunte man teachech his prentise to lye, & to vtter his wares with lying & forswearing. In summa, there is almost nothing 〈…〉 vs but lies, & therfore parents & masters are in great danger of eternal 〈…〉, for they care not howe they bring vp they & youth in godlines or other wayes: they care not for it. Therfore3 I erhort you in gods behalf, consider the matter, ye parents: 〈…〉 not your children 〈…〉 lye or teil 〈…〉: when ye here one of your 〈…〉 to 〈…〉 a lye, 〈…〉 him vp & geue him 〈…〉. 〈…〉. good 〈…〉, & tel him yt it is nought: & when he maketh an other lye. geue him 〈…〉. 〈…〉. stripes, and I am sure when you serue him so, he wil leaue 〈…〉 it is a commō sayeng: Vex 〈…〉, 〈…〉 geueth vnderstanding.4 But we see now a dais yt parents 〈…〉 whā their 〈…〉 cā make a prety lie: they say, he will be a prety witty felow he cā make a prety lie: so much is ye word of god regarded amōgest vs. So likewise prentises can doe nothing but lye: and the
1[…]. 4.〈…〉. 4.
2All estates are full of lying.All estates are full of lyeng.
3Note this […] ye […] theirs.Note this 〈…〉 ye 〈…〉 thers.
4[…] make children leave lying〈…〉 make children leaue lying
Hath the Lord need of lies, that ye will go and make lies in his name: You may perceive now how necessary a thing it is to be in the truth, to be upright in our dealings. For S. Paul requireth truth not only in judgements, that judges shall judge according to cquitie and conscience, but also he requireth that we be true1 in all our conversations and doings, words and deeds. And so Christ him self required the same of us in the. v. of Math. Sit sermo vester est est, non non, let your sayings be yea yea, no no: he saith two times yea yea, to signify unto us, that2 it shall be with us so, that when we say yea with our tongue,3 than it shall be in the heart yea too. Again when we say No with our tongue, that the heart be so to: therefore he saith two times yea yea, no no: to signify that the heart and mouth shall go together. And therefore it appeareth that we be in a pitiful case, far from that that god would have us to be. For there be some that be so used to lies, that they can do nothing else. And as the common saying is, A lie is the better when4 it cometh in their mouth. Well, I will show you an ensample, which shall be enough to fear us from lying. In the primitive5 church, when there was but few which believed: and amongst them there was a great many of poor people: therefore they that were rich used to sell their goods, and brought the money to the apostles, to that end that the poor might be relieved. There was some that did such things simply and uprightly with a good heart. Now there was a certain6 man called Ananias, and his wife called Sapphira, they were ⟨image 90⟩christians, but they sought nothing but worldly things, as some of us do now adays: they thought it should be a 7worldly kingdom: as there be many gospellers now adays, which seek nothing by the gospel, but their own gains and preferments. Now this man with his wife, seeing other sell their goods, thought they would get a good name too: they went and sold their lands, yet they were afraid to bring all the money to the Apostles, mistrusting left this religion should not endure long: therefore they thought it wisdom to keep some what in store, when necessity should require. Well,8 they go and bring a part of the money to Peter: and the other part they kept for themselves, […] to Peter that it was the whole money.
Hathe the Lorde neede of lyes, that ye will go and make lyes in his name: You maye perceiue now how necessaris a thing it is to be in the truthe, to be vpright in our dealyngs. For S. Paul requireth truth not only in iudgements, that iudges shal iudge accordyng to cquitie and conscicuce, but also he requireth that we be true1 in all our conuersations and doyngs, wordes and dedes. And so Christ him selfe required the same of vs in the. v. of Math. Sit sermo vester est est, non non, let your sayings be yea yea, no no: he saith two times yea yea, to signifie vnto vs, that2 it shalbe with vs so, that whan we say yea with our tongue,3 than it shalbe in the heart yea too. Agayne whan we say No with our tongue, that the heart be so to: therfore he saith two tymes yea yea, no no: to signifie that the hearte and mouthe shall go together. And therfore it appeareth that we be in a pitifull case, farre from that that god wold haue vs to be. For there be som that be so vsed to lyes, that they can do nothing els. And as the common sayeng is, A lie is the better whan4 it cometh in their mouth. Well, I will shew you an ensample, which shalbe inough to feare vs from lyeng. In the primitiue5 church, whan there was but few which beleued: and amongst them there was a great meny of poore people: therfore they that were rich vsed to sell their goods, and brought the money to the apostles, to that ende that the poore might bee relieued. There was some that did such thynges sunply and vprightly with a good heart. Now there was a certaine6 man called Anamas, and his wife called Saphira, they were ⟨image 90⟩christians, but they sought nothyng but worldly thinges, as some of vs do now adayes: they thought it should be a world7 ly kingdome: as there be many gospellers now adayes, whiche seeke nothyng by the gospel, but their owne gaynes and preferments. Now this man with his wife, seeyng other sell their goods, thought they would get a good name too: they went and solde their landes, yet they were asrayd to brynge all the money to the Apostles, mistrustyng left this religion should not indure long: therfore they thought it wisdome to kepe som what in store, when necessity shold require. Wel,
1God requireth all to be […] in the […]. con. uersations.God requireth all to be 〈…〉 in the 〈…〉. con. uersations.
Now Peter having knowledge by the holy ghost of this falsehood, said unto him when he came with the money: Cur Satan implevit cor tuum ut mentireris spiritui sancto, How chaunced it that the devil hath filled thy heart, that thou shouldest lye unto the holy ghost? was it not thy own good? And thou comest and sayest it is all, when it was but a parte. Non hominibus, thou hast not lied unto men, but unto god. What followeth? […] hearing that1 by and by fell down and died out of hand: so that S. Peter killed him with his words. After that his wife came & told the same tale, and received like reward for her lies. Now I pray you who hath such a flinty and stony heart that will not be afraid to make lies? But what meaneth it that god punisheth not lies so openly now as he did than? Answer, That god punisheth not lies now, he doth not because he hath a delight in lies, more at this time than he had at the same time, for he is an immutable unchangeable god. He tarrieth2 and punisheth not by and by, because he would have us to repent and leave our wickedness, lies and falsehood: if we will not repent, then he will come one day and make an end with us, and reward us according unto our deserving. And this is commonly our nature, that when we have made one lye, we must make twenty other to defend that one.
Now Peter hauing knowledge by the holy ghost of this falsehode, said vnto him when he cāme with the money: Cur Satan impleuit cor tuum vt mentireris spiritui sancto, How chaūced it that the diuel hath filled thy heart, that thou shouldest lye vnto the holy ghost? was it not thy owne good? And thou commest and sayest it is all, whan it was but a parte. Non hominibus, thou hast not lyed vnto men, but vnto god. What foloweth? 〈…〉 hearyng that1 by and by fell doune and died out of hande: so that S. Peter killed him with his wordes. After that his wife came & tolde the same tale, and receiued lyke reward for her lys. Now I pray you who hath such a flynty and stony hearte that wyll not be afrayde to make lyes? But what meaneth it that god punisheth not lyes so openly now as he did than? Aunswere, That god punisheth not lyes now, he dothe not because he hath a delite in lyes, more at this tyme thē he had at the same tyme, for he is an immutable vnchangeable god. He taryeth2 and punisheth not by and by, because he woulde haue vs to repent and leaue oure wickednes, lyes and falsehode: yf we wyll not repente, then he will come one daye and make an ende with vs, and reward vs according vnto our deseruing. And this is commōly our nature, that when we haue made one lye, we must make twenty other to defende that one.
1A […] example for liars to […] heed […].A 〈…〉 example for lyers to 〈…〉 hede 〈…〉.
2The cause why […] nis […] not liars […] as he did in Anadias.The cause why 〈…〉 nis 〈…〉 not lyars 〈…〉 as he did in Anadias.
This is now the […] armour that we should have, namely trueth. S. Augustine writeth very terribly of ⟨p. 84⟩lyings, and against those that use lying. There be some that make a difference between a jesting lye and an earnest lye:1 But I tell you, it is good to abstain from them both, for god is the truth, when we forsake the truth we for sake God. Now the second weapon is to be Just, to give every man that which we owe unto him: to the king that which pertaineth unto him, to our landlords what we owe2 unto them, to our curate or person, what pertaineth unto him: and though the curate be unlearned and not able to do his duty, yet we may not withdraw front him of private authority that thing which is appointed unto him by common authority. No not so, we ought to let him have his duty, but when he is naught or unapt to be in the place of a curate, than we may complain to the ordinary and desire3 a better for him. So likewise between married folks, there shall be justice, that is to say, they shall do their duties, the man shall love his wife, shall honour her, shall not be rigorous, but admonish her lovingly: Again the wise shall be obedient loving and kind towards her husband, not provoking him to anger, with ill and naughty words. Further4 the parents ought to do justice towards their children, to bring them up in godliness and virtue, to correct them when they do naught: likewise the children ought to be obedient unto their parents, and he willing to do according unto their commandment. Item the masters ought to do Justice unto their servants, to let them have their meat and drink, and their wages: again the servant ought to be […] in their masters business, to do them truly, not to be eye servants. Likewise the subjects ought to be obedient to their king and magistrate: again the king ought to do justice, to see that justice have place: Finally one neigh boure ought to have Justice with another: that is, to give him, what pertaineth unto him: not to deceive him in any thing, but to love him, and to make much of him: when we do so, then are we sure we have the second part of this armour of GOD:
This is nowe the 〈…〉 armour that we shoulde haue, namelye trueth. S. Augustyne wryteth verye terriblye of ⟨p. 84⟩lyinges, and agaynste those that vse lying. There be some that make a dcfēce betwene a gesting lye and an earnest lye:1 But I tell you, it is good to abstayne from theim bothe, for god is the truthe, whenne we forsake the truthe we for sake God. Now the seconde weapon is to be Juste, to giue euerye man that which we owe vnto hym: to the kyng that whithe pertameth vnto hym, to oure landelordes what we owe2 vnto theym, to oure curate or person, what pertaineth vnto him: and though the curate be vnlearned and not able to doe his duetye, yet we may not withdrawe front hym of priuate authoritye that thynge which is apointed vnto hym by common authoritye. No not so, we oughte to lette hym haue his duetye, but when he is naught or vnapt to be in the place of a curate, than we may complayne to the ordinary and desire3 a better for hym. So likewise beetwene maried folkes, there shalbe iustice, that is to saye, they shall do their dueties, the man shall loue his wife, shall honour her, shall not bee rigorous, but admonishe her louingly: Agayne the wyse shalbee obedient louyng and kynde towardes her husband, not prouokyng him to anger, with yll and naughtye wordes. Further4 the parents ought to do iustice towardes theyr children, to bring them vppe in godlines and vcrtue, to correcte them when they do naught: likewise the children ought to be obedient vnto their parents, and he willing to do according vnto their commaundement. Item the maisters oughte to doo Justice vnto theyr seruauntes, to let them haue their meate and drinke, and theyr wages: agayne the seruaunt ought to be 〈…〉 in their maisters busines, to do them truely, not to be eye seruantes. Likewise the subiectes ought to be obedient to their king and magistrate: agayne the kynge ought to do iustice, to see that iustice haue place: Finally one neigh boure oughte to haue Justice with another: that is, to geue hym, what pertayneth vnto hym: not to deceiue hym in anye thynge, but to loue him, and to make muche of hym: when we do so, thenare we sure we haue the seconde part of this armour of GOD:
1A jesting lye maked. v; to for. sake god.A gesting lye maked. v; to for. sake god.
2A great […] keth that nothing is so evil pent as that the person or curate […]A great 〈…〉 keth that nothing is so euill pēt as that the person or curate 〈…〉
3We may not requite […] wrong.VVe may not requit 〈…〉 vvrong.
4Justice bi. death […]. […] es to d. their duty: one to an other.Iustice bi. deth 〈…〉. 〈…〉 es to d. their dutie: one to an other.
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
own, for he himself is nothing els but falshod. Othere be ma ny sore sentences in scripture against lyers, and fals tale tellers. 〈…〉 saith, perdes omnes quiloquūtur mendatiū, thou 〈…〉 destroy al them that speake lyes. Therfore S. Paule exhorteth vs to this truth, to leaue lyes and falshode. he saith Deposito 〈…〉 veritatem loquimini 〈…〉;
better he canne lye, the more is ve regarded of his 〈…〉,
⟨p. 83⟩
and the more acceptable, and therfore there was neuer suche false bode as there is nowe: for the youth is so brought vp in lyes and falsehod: For we se daily what falshod is abroade, how euery man deceiueth his neighbor: There wyl no writing serue now adays, euery man worketh craftily with his neighbor. In the olde tyme there were some folkes not ashamed to preache in the open pulpit vnto the people, how long a man should lye in purgatorie. Now to defende their lyes, they sayd it was doon to a good purpose, to make the people afraide to beware of synne and wyckednes. But what saieth God by the prophcte, Nunquid eget dominus mendatio, vt
