THys Doctryne is greuous, he­ui, & irkesom to couetouse herts rebellyouse and sedyciouse hertes. Gyue, gyue, they canne not awaye wyth it, it cā not sticke in their mindes, nor sattell in theyr stomakes: they woulde rather be taking, scraping, and catchinge, then geuinge. But godlye persons wyll well accepte and take it, for it is to them a greate plea­sure, Ioye and comforte. For the better vnderstandynge of this place, ye shal vnderstand, [Page] Chryste came to bryng vs oute of bondage and to set vs at li­bertye: not frome cyuyll bur­then as from obaying the ma­gistrates, from paying taxe and try but, but from a greater bur­then, and a more greuouser burthen, the burth [...] [...], the burthen not of [...] but of the soule, to make vs fre frome it, and to redeme vs from the curse and malediccion of the lawe vnto the honourable state of the chyldren of God. But as for the cyuyll burthens, he dely­uered vs not frome them, but rather commaunded vs to paye them: gyue, gyue, sayeth he to Cesar obedience, tribute, and al thynges dewe too Cesar. For the vnderstanding of thys text, it shall be nedefull to consyder [Page] the circumstance going before: whyche thynge dewlye conside­red, geueth a greate lyghte to al places of y^e scripture: who spake these words, to whom thei were spoken, vpon what occasyon, and afore whome. Therefore I wyll take the whole fragmente and shred, taken oute of goddes boke for the gospel of this day, wrytten in the gospell of Ma­thewe the .xxii. Chapter.

‘Tunc abierunt Pharisei.’

Then wente the Pharisies and toke a counsell. Luke hathe Obseruantes, marckinge, spyinge, lookynge, totinge, watchynge: lyke suttel, crafty and sleyghtie felowes they toke a councel and sēt to him theyr disciples, which shuld fain thē selfs iust mē, godly mē, glad to learn his doctrine [Page] And wyth thē Herods seruaūtes to trap him in his words: & they sayd to him: Master we knowe y^t thou arte a trewe man, and tea­chest the waye of God, in ueritate, truly, and carest for no manne. For thou regardest not the per­sonage of man. Tel vs therfore, what thinckest thou? Is it lawe­full to geue Cesar tribute mony or no? This was theyr question that they wold haue snarled him with. In answeryng to this they woulde haue caught him by the fote. But Iesus Cognita malicia eo rum, knowing theyr malice, theyr wyckednes, theyr vncharitable­nes, he sayd to them: hypocrytes whi do ye tempt me? Shew me a pece of y^e tribute mony. And they broughte hym a penye. And he sayde to them: whose image is [Page] thys, and the wrytynge? They answered: Cesars. He sayde to them. Gyue to Cesar that that belongeth to Cesar, & to god that that is goddes.

Thus ye maye perceyue, it was our sauyoure Chryste that spake these wordes, and they wer spoken vnto the Pharyseis that tempted him. But they be a doc­tryne vnto vs that are Chrystes Dyscyples. For whose wordes shulde we delite to heare & learn, but the wordes and doctryne of oure sauyour Chryste? And that I maye at thys tyme so declare them, as may be for goddes glo­rye, your edifying, and my dys­charge: I praye you all to helpe me with your prayer.

In the whych prayer. &c. For y^e vniuersall church of Chryst tho­rowe [Page] the whole worlde. &c. For the preseruation of oure So­uerayne Lorde Kynge Edward the .vi. sole supreme head vnder God and Christ of y^e churches of Inglande and of Irelande. &c. Secondly for the kynges most honorable councell? Thirdly I commende vnto you the soules departed thys lyfe in the faythe of Chryste, that ye remember to geue laudes, praise, and thankes to almightye God for his great goodnesse and mercye shewed vnto theym in that greate nede and conflicte ageynste the deuil and synne. To gyue them at the houre of deathe faythe in hys synnes deathe and passion, wher by they myght conquere and o­uercome, and get the vyctorye. Gyue thanckes I say for thys, addynge prayers and supply­cations [Page] for youre selues, that it may please god to gyue you the lyke faythe and grace, to truste only vnto the death of his deare sonne, as he gaue vnto thē. For as they be gone, so must we: and the deuyll wyll be as readye to tempt vs as he was them, & our synnes wyl lyght as heuy vpon vs as theirs did vpon thē: and we are as weake and vnable to resyst as were they. Praye ther­fore that we may haue grace to dye in the same fayth of Chryste as they did, & at the latter daye be raysed wyth Abraham, Isa­ac and Iacob, and be partaker wyth Chryste in the kyngdome of heauen: for this and grace, let vs saye the Lordes prayer. Tunc abcuntes. Tunc, then▪ It hang­eth on a text before. Chryst told [Page] them a similitude that the king­dom of heauen is lyke to a king that made a bridal to his sonne, he maryed hys sonne, and sente hys seruauntes oute to byd hys gestes. Wel they wold not come althoughe he had made greate preparing & much cost for them: ambycion, couetousnes, and crueltye would not lette them come. Then he sente hys warryoures and destroyed them: and agayne sente other seruauntes to bydde gestes to hys brydal, hande o­uer heade come who wold. Thei dyd hys bydding, and the house was full of gestes. The kynge nowe wold vewe his gests: and fyndyng there one not cladde in Mariyng garmentes, he asked hym: frende how cammest thou here, not hauing a mariage garmente? [Page] And commaunded to bynde hym hande and fote, and caste him into vtter darkenesse: there was wayling & grīding of teeth. For many be chosen & few be called. Nowe Chryst expoundeth this. The kingdome of heauen is preaching of the Gospel. This mariage is the ioyning of Chryst & his church, which was begun by Christ, here in earth, & shal cōtinue to y^e end of y^e world. The bidders of his gestes are preachers, but here are so many lets & hinderances: couetise is a let, ambiciō is a let, crueltie is y^e greatest lette. For they bett hys seruauntes, brake theyr heades, yea murdered them, whiche bad them to thys brydal. Wyth this the kynge was angrye, and sent hys men of warre to destroye [Page] those vnthankful people. Was he not angrye wyth couetouse­nes and wyth ambition? Yes he is angrye wyth couetouse men, with ambiciouse men: But most of all wyth crueltye. Thys is an angre aboue commune an­gre, when men be not onlye vn­thanckfull but also adde cruel­tye to persecute the preachers, that commeth to call vs to thys maryage. This toucheth god so nyghe, that he sayeth. Qui uos au­dit me audit. Thys crueltye the kynge wolde not leaue vnpuni­shed, but sente furthe his menne of warre. They are called hys men of warre, his men, his men, for warres come at hys com­maundemente. Titus and Uas­pasian were sente of god to pu­nyshe those couetouse Iewes, [Page] Ambiciouse Iewes, cruel Iews, that wold not credit Chryst, nor beleue the preachinge of salua­cion. Now in warre, what parte soeuer gette the victorye, that is Goddes parte, that is Goddes host. Nabuchodonosor was an euyl manne, a wicked māne, yet was he sent of God to punyshe the stubbourne and Couetouse Iewes for theyr ambicion, and crueltye, and forsakyng goddes moste holye woorde: And he is called in scrypture goddes ser­uaunt. It is no good argument He hathe the vyctorye, Ergo he is a good manne. But thys is a good argumente. He hathe the vyctorye, ergo God was on hys syde, and by hym punyshed the contrarye parte. [Page] The preachers called good and bad. Thei canne do nomore but call, God is he that must bryng in, god muste open the hertes, as it is in the Actes of the Apo­stles. When Paule preached to the womenne, there was a silke womā Cuius cor deus aperuit, whose herte god opened. None coulde open it but god. Paule coulde but onelye preache, god muste worcke, god must do the thyng inwardelye. But good and bad came. Therfore the preachynge is lykened to a Fyshers nette, that taketh good fysh and bad, and draweth all too the shoore. In the whole multytude that professe the gospell, all be not good, all canne not awaye wyth the mortyfyinge of theyr fleshe, they wyll wyth good will beare [Page] the name of Chrystians, of gos­pellers, but to do the dedes they grudge, they repyne, they cā not awaye wyth it. Amonge the A­postles, al were not honest, naye, one was a deuyll: So amonge so greate number of gospellers, some ar Carde gospellers, some are dyse gospellers, some pot-gospellers: all are not good, all seeke not amendmente of lyfe. Then commeth the kynge to se hys gestes. And findeth one not hauynge the maryage garment, and saythe to hym: Frende how cammest thou hither, and haste not y^e maryage garment? Faith is the maryage garmente, not a fayned fayth wythout good ly­uing, but fayth that worketh by loue. He was blamed because he professed one thynge, and was [Page] in dede another. Whi did he not blame the preachers? There was no faulte in them, they dyd theyr dewtyes, they had no fur­ther commaundemente but to call them to the maryage. The garmente he shulde haue pro­uyded hym selfe. Therefore he quarrelleth not wyth the prea­chers: what dothe thys felowe here? Whye suffered ye hym to enter. &c. for theyr commission extended no further but only to cal him.

Manye are greued that there is so lytell fruite of their prea­chyng. And when as they are as­ked: why do you not preache ha­uyng so greate giftes geuen you of God? I woulde preache saye they, but I se so lytle fruite, so lytle amendmente of lyfe, that [Page] it maketh me werye. A noughty aunswere, a verye noughty an­swere. Thou arte troubled with that god gaue the no charge of, and leauest vndone, that thou arte charged wythe. God com­maundeth the to preache, and Si non locutus fueris. If thou speke not, if thou warne not the wyc­ked that they turne and amend, they shal perish in theyr iniqui­tyes. Sanguinem autem eius de manu tua requiram. Thys texte nippeth, this pyncheth, this toucheth the quicke. He shall dye in hys wic­kednes, but I wyll require hys bloude at thy hand. Herken wel to thys, marke it wel ye curates I wyll aske hys bloude at thy hande. If you do not your offi­ce, if ye teache not the people, & warne them not. You shall be [Page] dampned for it. If you do your offyce, you are dyscharged: Tuani­mam tuam liberasti. Warne thē therfore to leue theyr wyckednesse, theyr couetyse, theyr ambycy­on, theyr crueltye▪ vnmercyful­nesse. &c. and thou haste saued thine owne soule. For there was no quarrell wyth the preachers, but he was caste in prison, wher was wepynge and waylynge, & gryndynge of teathe: these were hys delycates. Multi sunt uocati, manye are called, but fewe are chosē. To this parable now ioi­neth thys gospell.

‘Tunc Pharisei abeuntes.’

Pharisei was a secte of religi­on amonge the Iewes mooste exquisite, perfit, holie, and lear­ned, and wer reputed most god­lye men, euen suche as in holy­nesse [Page] excelled all other, as oure Monkes were of late amonge vs, and be yet in other places. They were in goddes bosome, euen at heauē gates in the syght of the worlde: But inwardelye supersticious, fained, holow herted, dissimulers. Nowe at thys tyme I knowe none more lyke thē than the hypocritical holow herted papystes. The name is changed, but the thyng remay­neth: Therfore they may wel be called by the name, that kepe the thynge. These were enemyes to Chryste and hys doctryne. They wolde be ordred by olde wont, customes, forfathers: and to maynteyne theyr tradicions sette asyde the cōmaundements of God, refused Chryst, and his word. S Luke hath obseru [...]es obseruauntes, [Page] y^t is watchers, tote [...]s, spies, much like the obseruaunt fryers, the barefote fryers, that were here, whiche in dede were y^e Byshop of Romes spies, wat­chynge in euerye country, what was sayde or done against him. He had it by and by, by one or other of hys spyes, they wer his men all together, his postes to woorke agaynste the Regalitie. In the courte, in the noble mens houses, at euerye marchauntes house, those obseruauntes were spyinge, totynge, and lookynge, watchynge and catchinge what they myghte heare or se against the sea of Rome. Take hede of these obseruauntes. To vnder­stande the woorde obseruauntes marke what the poet sayeth in hys Comedi. Obserua Danū. Take [Page] hede, beware and marke Da­num, for they wyll be styrrynge in euerye towne, in euery gentel­mannes house, yea at theyr very tables: well, be wyse, beware of them.

‘Inierunt Concilium.’

They toke a counsell, some goodlye thynge, some wayghty matter, I am sure, that these ho­lye fathers consulte vpon. It muste nedes be for the commune wealthe, and the profit of many, that these holye fathers come together for. It was to snarle or trappe him in his words. This was theyr deuice this was theyr counsell. To thys ende they ga­ther suche a companye of holye fathers. A counsell, a councell. Bonum est concilium saied one. Yea marye quod another: Sed bonorum [Page] A councell is good, yea syr if it be of good men. For elles what is a councell, if it be wycked, of wycked men. If they say: This was done by a counsell, determi­ned in a counsel, what is it the better if y^e councel be wicked? Ni­cene councel was gathered of a greate number of Byshoppes and learned men, yet had not one man haue bene, they had deter­myned contrary to gods word. They were mynded, and ernest lye bente to make a decree that no priest shulde marye: but one olde man, & vnmaryed hym self withstode that acte, and turned the councels minde: so that they medled not with that decre. And whye, more credence is to be ge­uen to one man hauinge the ho­lye worde of God for hym, then [Page] to .x. thousande wythoute the worde. If it agre wyth goddes worde, it is to be receyued: if it agre not, it is not to be receiued, thoughe a Councel, yea though an aungel from heauen had de­termyned it. Truthe it is that Chryste graunteth to a congre­gacyon gathered in hys name, to be amongs them, yea though it be but .ii. or .iii. There is as muche graunted to .ii. or three, as to ten thousand, so they come in Chrystes name. Vbi duo uel tres congregati sunt in nomine meo, Ibi sum in medio eorum. In nomine meo. much wickednes is done In nomine do­mini whē they come together se­kynge theyr own pryuate luste, pleasures, and ambycyouse de­syres, it is not in in nomine domini, But to seeke goddes glorye [Page] Chrystes glorye, Chrystes true relygyon, that is in nomine Christi, and then they are to be hearde. But what was these mennes counsel?

‘Vt illa quearent eum in sermone.’

To snarle or tangle hym in hys wordes, toters & watchers to catche him in his worde, that they myghte enforce some what agaynste hym: Non est concilium aduersus dominum: These were wylye pyes, sleyghtye chyldren, chyl­dren of the worlde, and craftyly they handled theyr matters. Miserunt discipulos suos cum Herodi­anis. They wold not go theim sel­ues, lest they myghte haue bene knowen, but he knewe not theyr Dyscyples as they thoughte. And they wente not alone, but hadde wyth theym Herodes [Page] Sowdiers, Herodes fauourers. Thys Herod was an Idume­an, and was appoynted by the Romaynes to gouerne y^e Iewes and to gather the trybute mony. Therfore he was hated among the Iewes, and so were those y^e fauoured the Romaynes parte, and in dysdayne they were cal­led Herodians. Nowe was the tyme come, that the holye Pa­tryarke Prophecyed, that the Scepter and kyngedome was remoued, and Christ was born. Thys they shulde haue mar­ked, and receyued hys doctryne. But they wente aboute to de­stroye hym, and therefore they broughte the Herodians wyth theym. Here nowe is an agre­mente in wyckednesse betwene the Phariseis and the Herody­ans [Page] agaynste truthe, agaynste Chryste, agaynste gods woorde they agree together, where as in dede neyther loued other, but hated eche other as a toode. So manye nowe adayes of oure Phariseis papystes in destroy­inge the truthe, they agre won­ders well: where as in pryuate matters, they hate one another as a toode.

Here commes me nowe these holye fathers from theyr councell, and sende theyr Dys­cyples wyth the Herodians: marke theyr behauyoure, and marke Chrystes behauyoure. They come lowtynge & w^t lowe curtesye, as thoughe they wolde creape into hys boosome: as for Herods men, they meddle not, but stande by to heare the tale [Page] as wytnesses, and if he shoulde speake anye thynge amysse, be ready to lay handes vpon him. They wolde fayne ryd him and destroye hym, but they wolde turne the enuye of the deede vp­on Herode, so that they wolde be sene fautelesse. It had bene more meete for thē to haue coū ­celd how to amend their fautes and to haue come to chryste, to learne hys doctryne, then to stu­dye malycyouslye to trappe hym, and to destroye him. what saide they?

‘Magister scimus quod ueraxes. &c.’

Master we know that thou arte a true manne, and teachest the waye of God trulye, master wee knowe that thou arte Tomme truthe, thou tellest the verye truthe, and sparest for [Page] no manne. Thou arte playne Tomme truth. Goodly words, but out of a Cancarde stomacke and maliciouse herte. Smyling speakers crepe into a mannes bosome, they loue and al to loue him, they fauoure his woorde, and call hym Master, and yet wolde gladlye se him hanged. These are in deade Hipocrites, one in hert & another in mouth. We knowe thou arte a trewe manne.

‘Et uiam dei in ueritate doces.’

Yea this is goddes waye taughte trulye. There is gods waye and mannes waye. Ma­nye teache mennes waye, but that shuld not be: we shulde lern uiam dei, goddes waye, and that trulye, withoute mixture, tem­perature, blaūchīg, powdering. [Page] Many teache goddes way, and shall preache a verye good and godlye Sermon, but at the last they wyll haue a blaunched al­monde. One lytel peace of Po­pery patched in, to powder ther matter with, for theyr owne lu­cre and glorye. They make a minglinge of the waye of God and mans way to gether, a min­gle māgle as men serue pigges in my countrye. Chryste dyd not so. He taughte the waye of God trulye wythout myxture, tempe­rature, powderynge, or blaun­chynge.

These be the properties of al true preachers, that these confes to be in Christe. It was true euerye word that they spake. Christ is oure master appoynted of God, he was true and taughte [Page] goddes waye, not mans waie▪ trulye, not blaunchinge it with mannes doctryne. So shoulde we preachers be true men. Preachers of goddes waye, trulye, trulye, withoute regarde of per­sonne: That is for no mannes pleasure, corruptinge the word, or mingle mangle the woorde with mannes inuencyons and traditions.

Here maye patrons of bene­fices learne vpon what maner a manne they shoulde bestowe their benefice. Upon a true mā, a teacher. He may not be to lerne and a scholer when he shoulde teach other, but one learned, ha­ble to teache, hable and wel wil­linge to discharge his cure. But what do patrons? Sell your benefices, or geue them to your seruauntes [Page] for theyr seruyce, for kepynge of houndes, haukes, for makynge of youre gardennes. These patrōs regard no soules, neither their owne, nor other mens, what care they for soules, so they haue monie, though they peryshe, thoughe they go to the Deuyl. Where as in deede the offyce of a patrone is to haue a care, a zeale, a vigilante eye for soule healthe, and to prouide for his churches, that he is patron of, that they myghte be taughte in goddes woorde. Truly many nowe a dayes, striue to be pa­trons of benefices, and goo too the lawe who should be patron. And what stryue they for thinke ye? Euen whyche of them shall goo to the Deuyll fyrste. For they regarde not soule healthe, [Page] nor the offyce of preachynge, the offyce of saluation: where as in dede therfore are they patrons, to loke to it and to se it be proui­ded for. God of hys goodnesse & almightye power, myght ordein other waies & meanes of saluacion: but thys offyce of preaching is it that god hathe ordeyned, as Saynte Paule sayeth. Cum non cognouerit mundus per sapientiam deum, placuit deo per stultitiam predicationis saluos facere Credentes. Wher as the worlde by hys wysdome knew not god, it pleased god by folish preching to saue, credentes, those y^t beleue, per stultitiam predicationis, by folishnes of preaching, or folyshe preachyng, it maketh no matter. Not that it was fo­lyshe in deede, but that the wise­men [Page] of the worlde did so es­steme and take the preaching of the Gospel, wheras in dede it is mooste godlye wisdome, and the preachynge office, is the office of saluacion, and the onlye meanes that God hath appointed too saluacion. Cre­dentes. Those that beleue be saued by thys holye office of prechynge. I woulde wyshe it were better looked vnto, and prouyded for, and that patrōs and Bishops shoulde se more diligently to it, then hath bene done afore time. I wold aske no more dylygence to thys offyce of saluacion: then men ar wonte to bestowe vpon these worldlye pleasures and lu [...]er or commodityes. Naye wolde they bestowe but the halfe la­bour [Page] and paynes, and some litell parte of the expences, it were well.

To consider what hath bene pluckte from Abbayes, colledges, & chantryes: it is meruel no more too be bestowed vp­on thys holye offyce of saluation. It maye well be sayde by vs that the Lorde complay­neth by hys prophet. domus mea deserta, uos fegtinatis u­nus quisque in domum suâ, What is Christes house but Christen soules but who maketh anye prouision for them, euerye mā scrapeth and getteth toge­ther for thys bodelye house, but the soule healthe is neg­lected, scooles are not mayn­teyned, scolers haue not exhy­bicion, the preachynge offyce [Page] decayeth, men prouide landes and ryches for theyr chyldren, but thys mooste necessarye of­fyce, they for the moste parte, neglecte. Uerye fewe there be that helpeth poore scolers, that setteth theyr chyldren to scole, to learne the woorde of God, and to make a prouisiō for the age to come. This notwithstā dinge is the onlye waye to saluacion, God wyll not deuyse anye newe way as farre as I perceiue, but woulde haue vs to vse thys waye ordeyned all readye. Thys preachyng way we oughte to vse, and not too loke for anye newe waye, thys offyce of saluacion we oughte to maynteine, and not loke for anye other. My requeste is y^t he wold bestow as much to y^e [Page] mayntenaunce of thys neces­sarie office of saluation, as ye were wonte to bestow in times paste vppon Romishe trifels and thinges of mannes tradicions. Nether do I now speke for my selfe and my couente, as the beggynge Friers wer wonte to do, I haue enough, I thyncke God, and I neade not to begge. I wolde euerye preacher were as well proui­ded as my selfe thorowe thys realme, as in dede I thyncke thē as wel worthy as my self. I wishe (I saye) ye would be­stowe as muche vpon this necessarye office of saluation, as in times paste ye bestowed in pilgrimage, in images, in gildynge, paynetinge, in Mas­ses, Diriges, Trentals, chaū ­tryes [Page] and suche vayne thyn­ges of the Romyshe Pharises and Papistes inuentinge. Ye woulde do that withoute cal­lynge, and to thys wil you not be readye when ye be, called. If it bee no better in tyme too come, hitherto loked vnto, thē Englande wyll at the laste bewayle it. Christe knewe what a charge hangeth vpon thys necessary office of preaching, the office of saluation, & ther­fore mooste earnestlye applyed it hym selfe. And when hee chose hys twelue Apostles to sende them foorthe vnto thys office, he fyrste prayed all the nyghte. Hee beynge God al­myghty with the father, might haue geuen al giftes fitte for thys office, but to teache vs he [Page] wolde fyrste praye all nyghte. Here is good matter for By­shoppes and patrons to loke vpon, and not to regard so ly­tel whome they giue theyr benefice vnto, or whome they admit to cure the souls thei haue charge of. A notable exam­ple. Christ prayed al nyghte, or hee woulde sende theym forthe, or he wold put them in thys preachynge offyce, thys mooste necessary office of sal­uacion. For he sawe that they had neade of greate zeale to God, and to soule health, that shoulde take vppon theym to kepe soules, and a bolde cou­rage and spirite that shoulde rebuke the world of theyr sin & wickednesse▪ Many wyl chose nowe suche a curate for theyr [Page] soules as they maye cal foole, rather then one that shall re­buke theyr couetyse ambyty­on, vnmercifulnesse, vnchary­tablenes. That shalbe sober, dyscrite, apte to reproue, & re­syste the agayne sayers, wyth the woorde of God. These be the propertyes of euery good preacher, to be a true manne, to teach, not dreames, nor in­uencyons of menne, but uiam dei in ueritate, the waye of God trulye. And not to regarde the personage of manne. Not to creape into hys bosome, to clawe hys backe, to saye to the wycked, hee doothe well, for fylthye lukers sake. Ah theese flatterers, no greater mischife in the commune wealthe then theese flatterers.

[Page]But who woulde haue discerned thys but oure sauyoure Iesus Christe? he spred them oute and knewe al theyr ma­liciouse hartes, theyr vncha­ritable hearts, theyr dissimu­lynge heartes and sayd: ‘Quid me tentatis hipocrita.’

Hipocrites, hipocrites, hipocrites, one in hearte, a nother in mouthe, farre in pretence, but full of mischeife, and ma­lycious harted wythin. Hee saw what was within. Then haue at ye, ye hipocrites, they put forthe theyr question.

‘Licet censum dare Cesari an non?’

A perilous question to an­swere to▪ Thys was the fruite of theyr counsel, and this was the snare layed for hym, what shulde he do nowe? holde hys [Page] peace? That had bene a slaū ­der too hys doctrine. They woulde haue sayde: loo, howe ignoraunte hee is in the lawe that hathe no aunswer to this symple and playne questyon. If hee affyrme and dyd paye the tribute, hee shall incurre the hatred of the people, and seme to speake in the fauor of the Romaines. If he woulde haue a denied it. Then hadde they that they soughte, The Herodians were readye too laye hands vpon him, to haue him to Bourdo, to prison with him, a traitoure that speaketh againste Ceaser, awaye wyth this sedicious felow. O Lord what perell is it to haue to do with these Hipocrites? Who could haue scaped thys snare [Page] but Christ onely whych is the wysedome of the father, and knewe al theyr maliciousenes and craftye sleyghtes? And as he then by hys wysdome ouer­came them, so nowe doutles he geueth wysedome to al hys, to spye oute and beware of theyr sutle craftes. For such traines, traps, snares and sutleties, as these pharises laied for Christ, such haue our Pharisaical papystes layed for Christes preachers. But he mercyfully euer fulfylled hys promyse, dabo os & sapientiam, cui non possunt pesistere omnes aduersarii uestri.

I wyll (saythe Christe) geue mouthe and wysedome, whych all your aduersaryes shall not be able too resyste. They shall not be tounge tyed, they haue [Page] theyr aunswere, yea so wyse▪ that theyr aduersaryes shall not be hable to resyste. They maye well oppresse it here in thys worlde wyth power, but they canne not bee hable to o­uercome it with argumētes of truthe, no, al the pack of aduersaryes with al their subtelties snares, and gynnes. They maye rayle vppon it, as in manye places leude felowes doo agaynste priestes mariages. That dame hys wyfe, hys whore. &c. But they canne not denye it by anye scripture, but that the mariage of priestes is as good and godly, as the mariage of anye other manne. For wedlocke is honourable amonge all menne. And the wedded bedde vndefyled. [Page] And to auoide fornicacion let euery mā haue his owne wife, well, let them raile, lette them do what they canne agaynste truthe▪ Respice finem: marke the end. Loke vpon the end. The ende is, all aduersaries of the truthe muste be counfounded and come to noughte, neither shall they be able to resiste it. And thoughe the pore Disci­ples be troubled, vexed, & per­secuted, marke the ende. The hyeste promocyon that God canne brynge his vnto in thys lyfe, is to suffer for his truthe. And it is the greateste, set­tynge forthe of hys woorde, it is godds seede, And one sufferynge for the truthe, turneth more then a thousande Ser­mons. I wyll tell you an ex­ample [Page] of thys howe God ge­ueth mouthe and wysdome. I was once in examinacion be­fore .v. or, vi. Bishoppes, wher I had muche turmoilinge, e­uery weake thrise came to ex­minacions, and manye snares and trappes were layd to get some thynge. Nowe God knoweh I was ignoraunte of the lawe, but that God gaue me answer and wisdom, what I shuld speake. It was God in dede, for elsse I had neuer escaped theim. At the laste I was broughte forthe to be examyned into a chamber han­ged with Arras, wher I was before wonte to be examined, but now at this time the chamber was some what aultered. For wher as before ther was [Page] wont euer too be a fyre in the chymney, now the fyre was ta­ken away, and an Arrace hangyng hanged ouer the chym­nie, & the table stode neare the chimnies ende, so that I stode betwene the table & the chym­nyes ende. Ther was amonge these byshops that examyned me, one wyth whō I haue bene very familiar, and tooke hym for my greate freynde, an a­ged man, and he satte nexte the table ende.

Then amonge all other questions, he put foorthe one, a verye subtyl and crafty one, and suche one in deede as I coulde not thyncke so greate daunger in. And whē I shuld make aunswere, I praye you [Page] Mayster Latymer sayde hee, speake out, I am verye thicke of hearynge, and here be ma­nye that sytte farre of. I mer­ueled at thys that I was byd­den speake out, and began to mysdeme, and gaue an eare to the chymnye. And syr there I hearde a penne walkynge in the chymney, behind the cloth. They hadde appoynted one there to wryte all myne aun­swers, for thei made sure work that I shoulde not starte from them, there was no startynge from them.

God was my good Lorde, and gaue me answer, I could neuer elsse haue scaped it. The questyon was thy [...]: May­ster Latymer, dooe you not [Page] thyncke on youre conscyence that you haue bene suspected of heresye? A subtile question, a verie subtile question. Ther was no holding of peace wold serue. To holde my peace had bene to graunt my selfe fauti. To answer, it was euery way ful of daūger. But god whych alwaye hathe geuen me aun­swere, helped me, or elsse I could neuer haue escaped it, and deliuered me frome theyr handes. Many one haue had the like gratious deliuerance and bene endued wyth gods wysdome and goddes spirite, which al theyr aduersaries cā not be able to resiste, ‘Ostenditie mihi minumi suia censis.’

Shewe me sayde he a pe­nye of the trybute monye. [Page] They layde snares to destroy hym, but he ouerturneth them in theyr owne trappes. Qui comprehendit aut [...]tos in Galulia eorum. He taketh the craftye in theyr own subtile ginnes and snares, but not maliciously to destroye them, as they maliciouslye woulde haue sene him hanged, but mercifullye too tourne them from theyr wyc­ked imaginacions, that they mighte consider that no wys­dome, no subtyle craftes, nor counsel is againste the Lord, and so repente and become newe menne.

‘At illi obtulerunt illi denarium,’

And they broughte him a de nari, a peace of their Currant Quoine, that was worth .x. of [Page] oure vsuall pence, suche ano­ther peace as oure Testorne. And he sayde.

Cuius est imago hec & super scrip­tio? dicunt ei Cesaris. whose image is this and superscrypciō? they sayde Ceasers, for nowe was the Iewrye broughte vnder the bondage of the Romains, and therfore vsed they the Romayne quoine, that had vpon it bothe Ceasers ymage and Ceasers superscription.

Then answered Iesus ‘Reddite ergo que sunt Cesaris Ce­sari, et que sunt dei deo.’

Pay to Ceaser that is due to Ceaser & to God that why­che is due to God. Make not a myngel mangel of them, but gyue to God hys owne, gyue [Page] to Ceaser hys owne. To God gyue thy soule, thy faythe, thy hoope, thy obedyente mynde to kepe hys woord and frame thy lyfe ther after, To Ceaser gyue tribute, taxe, subside, and all other dutyes perteynynge to hym, as to haue hym in thy honoure and reuerence, to o­beye hys iust lawes and right wyse commaundementes. &c. But because the tyme is paste I wyll heare make an ende for thys forenone, desirynge you to praye to God for hys healpe, For at after none I purpose to be gynne agayne at thys texte, and to goo forthe as God shall gyue me hys grace. Nowe lette vs all saye [Page] together the Lordes prayer. Our father which art in heauen. &c.

YElde to Ceser, that belongeth to Cesar & too God that belō geth to god, ye may perceiue by that we haue said who spake theese wordes, and vppon what occasyon they were spoken. Our Sauyour Christe spake theym, too the temptynge Pharises, too the crafty & subtle holowe harted Pharises, wyllynge theym to knowe theyr dutye by theyr owne confessyon, and to gyue [Page] to Ceaser hys dutye, and too God hys dutye. Oure sauy­oure Christ spake them, If he spake them, we oughte to re­garde them. Regarde them I saye and make much of them, for thoughe they wer then spoken too them, yet in them they were spoken to al the worlde, I vse too make a rehearsall of that I spake before, but because the time is shorte I wyl omyt it. The seruice muste be donne, and the daye gooeth faste awaye. Therefore I wil to my matter, and leaue the rehearsall.

Thys woordes be woordes of great impertaunce, & wold wel be considered: for he that doth this, receiueth great benefites by it, but he that dothe it [Page] not incurreth greate dāmage and daunger, The occasyon was a counsell taken amonge these holye fathers to snarle Christe▪ A good and charita­ble deade, yet were they holye men, holye fathers, full of charitye vp to the hearde eares. This they lerned in theyr coū cell, and thys nowe they set on broche. But Christ nowe cau­seth them to make answere to theyr owne questyon, as he also dyd a little before, Whē he was come vp into Ierusalē, & had dryuē out y^e biers & sellers in the tēple. The Arch Phari­ses, prouincials & Abbots pharises, came stoutli to him as he was preachīg in y^e tēple, & said to him: Qua authoritate ista facis? aut quis dedit tibi istam authoritatem? By [Page] what authoritie dooest y^u these things? who hath geuen y^e this authoryty? We haue the rule of the people of God, we haue geuē the no such authoryty. A wonderous thing, Christ had testimoni of his father. This is my beloued son hare him, Ihō had born hym witnes, saying: Behold the lambe of god, that taketh away the sinnes of the world, his works and miracles wer testimonies y^t his doctrine was of god, wel, al this wil not serue. He must haue lycence of these holi fathers, or els al is no thing worth, Christe answered not directly to their questyon, but asked thē a nother questiō & made thē giue answer agaīst thē selues, and as it were wyth one wedge driued out a nother [Page] The baptysme of Ihon was it of God: or of manne? Was Ihon sente of God, hadde he his authority of god or of mā? Here he dryueth them to con­fes his doctrine to be of God. For Ihon whome they coulde not denye to haue beene sente from God, bare wytnes that hys doctryn was true. If they hadde confessed thys, he wold haue inferred, whye beleue ye hym not? If they shoulde haue sayd Ihon was not sent of God: then wolde al the people haue bene against them, yea in a whorlye burlye haue stoned them. This they consi­dered w^tin thēselfes, and yet their malicious hertes wolde not beare it to cōfes y^e truthe, nay rather like wise gentlemē [Page] they answered. We know not, we cannot tell. Theese Arche Pharises thoughte nothinge moughte be done, or taughte withoute theyr lycense, nor o­therwyse but as thei plesed to interpreate. They were lyke our religion and cleargy, that thought nothinge mought be taughte, but as they pleased. They wolde paye no trybute, taxe nor trbut. They had their Inuminities priuyledge and grauntes from the Romayne Bishop. And to maintain this thei alledged maniscriptures as thus Noliti tangere Chrstios meos which is touch not mine anointed or cōsecrated people, whi­che words y^e lord spake by the Israelits in Egipt, warninge kinge Pharao to leue & cease [Page] from persecutinge the Israe­lites, and maketh as much for oure cleargies innumitie and proueth it as wel as if a man aledged Que terra pōthus to proue that an ape hathe a tayl. Wel they aunswered. Cesaris, Ce­sers, they confessed it was Ce­sers mony and Cesers image and writynge vppon it: heare Christ compelled thē to make answere vnto theyr own que­stion. And if enuye shoulde a­rise, to take it thē self. For they confessed it to bee Ceasers. Then sayde he. Gyue to Ce­ser that whyche is Ceasers, & to God that is due to God. Thys aunswere of Christe I woulde haue you al to learn: gyue to your Ceaser to youre kynge, to oure mooste noble [Page] kinge Edwarde oure Ceaser, oure kinge and Magystrate appointed, and geuen to vs of God, geue to hym that whych is due to hym.

Thys is a commaunde­mente of God, as are these: Thou shalt not murther, thou shalt not steal, nor beare false wytnesse agaynste thy neygh­boures. And as thou art boūd vpon peryll of thy soule to o­bey the other, so vppon peryll of thy soule thou arte bounde to obeye and kepe thys. Loke well vppon it, for it is vppon peryll of thy soule. date, gyue, gyue, a heuye woorde to a co­uetouse hearte, to a rebelly­ouse hearte, they woulde not heare Reddite or date, paye or giue, but take, catch, kepe fast.

[Page]We are al bound to liue in obedyence vnto our kyng, vn­der hys iust & rightwise lawes and commaundemēts. Christe came in deede too delyuer vs from burthens and bondage, but that was not from Cyuyll and politik lawes and obedi­ence. Hee came to delyuer vs from the greatest bōdage that can be, from synne and damnacion. The heuiest burthen that can be, is synne, and in compa­rison of it, al other burthens ar but lyght and easy matters to beare. Therfore Christe came too delyuer vs frome that, and gaue hys body to be torne vp­on the crosse for that. Neyther could any worke, or law, or sa­crifice, redeme vs frō that, but Christ only▪ I neuer preached [Page] in Lyncolne shyre afore, nor came here afore, saue once whē I went to take orders at Lyn­colne, which was a good while ago, therfore I canne not saye much of Lyncolne shyre, for I know it not, but I dare saye, if Lincoln shire be as other pla­ces that I know, thys text con­demneth a great many of Lyncolne shyre, and dryueth theim downe to hel for breakynge of thys commaundemente: Geue to Ceaser that whyche is dewe to Ceasar, & to God that which is dewe to God.

The offyce of a Magistrate is groūded vpon Gods word, and is playnelye descrybed of Saynt Paule, wrytynge vnto the Romaynes, wher he shew­eth that al soules, that is to say [Page] al men ought to obey the ma­gystrates, for they ar ordeined of God, & to resist them is to resyst agaynste God. For he is gods minister ordeined to pu­nysh the wycked, and to mayn­tayne the good. Wherfore we ought to paye to hym trybute, custome, taxes and other thin­ges that he requireth vpō vs, as Christe sayeth here, Reddite geue to Ceasar. How much we shuld geue, he defineth not, but leueth it to Cesars offycers to determine, & to his counsell to apoint. Christ was not the Emperours treasurer, therfore he medled not with y^t poynte, but left it y^e tresurer to define & de­termine. He went a boute ano­the vocaciō, to preache vnto y^e people theyr deutye, & to obey [Page] their Princes, Kings, Empe­rours and magistrates, and to bid thē geue that the kyng re­quyreth of thē, not to apointe a king what he shall requyre of thē. It is mete for euery mā to kepe his owne vocacion, & dy­lygently walke in it, and with faithfulnes to study to be occupyed in that God hathe called him vnto, & not to be busye in that God hath not called hym vnto. Therfore sayeth Christ: geue to Ceasar, but apointeth not how much, for that should his treasurar know, & shoulde warne him of it when he hathe enough, that the people be not oppressed wyth vnnecessarye burthens, nor that the kynges treasures bee to seeke when they shoulde be occupyed. [Page] The kyng must haue hys treasures afore hand, what chance so euer come sodenly. It is no reason when the kyng shoulde occupy hys treasure in mayn­tenaūce of a common wealth, in defence of a coūtry, in maintayning of hys wars, that then hys mony shuld be in thy purs to s [...]ake and vngathered. Nay he must haue it in a redynes, at hād that it be not to seeke. And he must haue as much as is necessary for hym. For so much is dewe to a kynge as is necessa­ry, and so much may he require by the law of God, and take of hys commons as is necessary. And that muste not thou nor I that are subiectes appoint, but the kynge hym selfe muste ap­pointe it, hys couysel must ap­poynte [Page] it, we must gyue it, we muste pay it, for it is due to the kinge, and vpon peryll of thy soule thou muste paye it. And as he that taketh my typpet or my cloke doth me wronge and is a thefe: so he that dothe not pay to the king that is his due withoute fraude or gyle, doth the king wrong, and is in pe­rell of hys soule for so doing.

Well, marke it well nowe and se whyther thys texte bee a nypping texte for couetouse menne or no: Giue to Ceaser, that is due to Ceaser. When the Parlyamente the hyghe court of thys realme is gathe­red together, and there it is determined that euerye manne shall paye a fyfteth parte of hys goodes to the kynge. [Page] Thē commissiōs comes furth, and he that in sight of men in his cattel, corne, shepe, and o­ther goodes is worthe an. C. marke or an. C. pounde, wyl set him self at .x. pound, he wyl be worth no more to the kinge but after .x. pounde. Tell me nowe whether thys be theft or no? His cattel, corne, shepe in e­uerye mannes eyes shall bee worthe .ii.C. pounde besydes other thynges as monye and plate, and he will marye hys daughter & giue with her .iiii. or .v.C. marks, & yet at the valuaciō he wil be a .xx. poūd mā Doth he giue to Ceser y^t which is due to Ceaser? dothe he not rather rob y^e king of his boūd duty & debt that he ought to y^e king? yes it is very theft, and [Page] thou mighteste wyth as good consciēce take my cloke or my tippet from me, as so vniust­lye take or withhold from the king that which the parliamēt hathe geuen vnto the kynge, it is thy bonde dutye to paye him truly that which is graunted, for it is due debte and vp­on peril of thy soule thou arte bounde to obey it. Yea I wyll saye more. If the kinge shulde requyre of the an vniuste re­quest, yet arte thou bounde to paye it, and not resyste nor re­bel against the king. The kīg in deede is in perel of his soul for askīg of an vniust request, and God wyll in his due tyme reken with him for it, but thou must obey thy king & not take vpon y^u to iudge him, god is y^e [Page] kynges iudge, and doutlesse wyll greuouslye punishe hym if he do anye thynge vnrigh­tuouslye. Therfore pray thou for thy kyng and pay him hys dutye, and dysobeye hym not, And knowe this, that when so euer ther is anye iniust exac­cyon layde vppon the, it is a plage and punyshmente for thy synne, as all other plages are, as are hunger, dearthe, pestylence and suche other. We meruell, we are plaged as we be, and I thyncke verely thys vniuste and vnfaythfull dea­lynge wyth oure Prynces is one great cause of our plage, looke therfore euerie man vp on his conscience. Ye shal not be iudged by worldlye polly­cye at the latter daye, but by [Page] goddes woorde, Sermo quem Lo­cutus sum uobis ipse iudicabit uos in no uissimo die. The woorde that I haue spoken to you, that shall iudge you at the latter daye. Loke well nowe euerye man vpon hys conscyence and see whether hee haue doone thys commandemēt of God, Gyue to your kynge that whyche is due to hym, & he that fynedeth hym selfe gilti, let him amend in tyme to come. Thys is hard gere & sore gere y^u wilt sai, giue giue, I haue wife and chyldrē and great charge, wel I shal tell the, it mynysheth not thy stocke one farthing at y^e yeres end. Hearken what God saith Si audieritis uerba mea. If you wyl heare my words sayth God & kepe that I cōmaūd the, I wil [Page] blesse the and, Si non audicritis. If ye wil not heare my words and do my commandements, thou shalt be cursed. &c. What is blessinge, not wagginge of y^e fingers as our bishops wer wont, but it is, I will fauoure the and encrease thy goods, thi corne, thy cattel, thy Oxe, thy shepe & in al thy busines thou shalt prosper and go forward. And what is the cursse, but to be oute of goddes fauoure, I wyl empouerishe the, thy corn thy cattell▪ thy Oxe, thy shepe shall not prospere, what thou takest in hande it, shal not go forwarde. Thys was not taught in times past, men had pilgrimage, Images, masses Tretals. &c. but I wold haue you muse of theese .ii. pointes [Page] cursed, if thou heare not gods word, commaūding the to pay thy duty to the king, and bles­sed if thou hear it and kepe it, I would haue you to muse o [...] these .ii. thynges.

That it shall not minish thy stocke. Shew me one man in al England that is the poorer for paying the kyng his duty, for beyng a true dealyng ma, a good almes man. &c. Mani haue come to pouertye by dy­syng, cardyng, ryot, horedome and suche lyke▪ But neuer no man by truth, mercye, Almes, ryght dealyng with the kyng. In the Cardynalles tyme mē wer put to their othes to swer what they wer worth. It was a sore thing, & a thyng I wold wish not to be folowed. O lord what periury was in Englād [Page] by that swearynge, I thyncke thys Realme fareth the worsse yet for that periury. For dout­les many one wyllynglye and wyttyngly for swere thē selues at that time. It is a deare time thou wylt saye, and men haue muche a dooe too lyue, there­fore it is a good pollycye to set my selfe much les then I am, wel that is thy worldly pollici, and wyth it thou rennest into the cursse of God for breaking hys word and commandemēt: Geue to Ceasar that whych is deue to Ceasar. I wyl tel the a good pollicy to kepe the stocke and to mayntayn thyne estate, not a pollicie of y^e world, but of Gods word, and it is this. Queri te primum regnum deo, & iustiam e­ius, & hec omnia adiicientur uobis, seke [Page] fyrst the kingdom of God and the ryghtuousenesse of it, and al these thyngs shalbe plente­ously geuen to you.

Doest thou not beleue thys to be true? is Christ an holowe man, an vntrue man, a dyssembler? The pharises make him a true man, and we make hym a false harlot. He is a true mā, and hys woordes and promyse are true. Naye we be false ho­low harted, and therfore iustly punished. For if we would cre­dite hys wordes, it shuld with­out dout be geuen vs aboun­dantly vpon heapes, yea more then we could desyre.

When we pray for thinges vnto almyghtye God, what aske we, do we aske forth wyth at y^e first chop our necessaries? [Page] Nay Christ taught vs fyrst to pray, Our father which art in heauē, halowed be thy name, thy kyngdome come, thy wil be don in earth as it is in heuē. &c Fyrst we pray these peticions, for faith, hope and charity, that gods honour may in al things beset out among vs, and then wee praye after for bodelye thynges.

But we nowe leaue theese peticions, and wold be in panem nostrum at the firste dashe, wee wold haue our dayly bread at the first chop, & so we haue that we forse litle of the other. We wyl not say in wordes that wee think God false, but in deedes we plainlye affirme it, for wee truste hym not, neyther beleue his promise whē he biddeth vs [Page] gyue gyue, I wyl blesse ye, I wyl make good my word, Nay nay, we wyl scrape and scraule and cratche and pull to vs all that we may get, Alii diuidunt sua, & ditiores fiunt, alii rapiunt non sua et semper in egestate sunt, Some men (sayth Salomō) deuides their own goods, they pay the king his deuty, euery man his own, giue almes, and yet are more richer, they haue enoughe and enough. Other rob other men cratch and scrape all that they maye come by, neuer contente, neuer enough, heape to heape, and yet are they al waye beg­gars. Qui benedicit impignabitur.

He that blesseth shall bee fatte and wealthye. He that blessethe not wyth waggynge [Page] hys fingers, but helpynge the poore people, he shall be bles­sed and euer haue inough, god wyll blesse hym, God wyll en­crease hym, And in deede so oughte men to consyder theyr gyftes and goods to be geuen Vt illorum copia, aliorum succurrat in opi [...], That their aboundaunce might succour the necessity, pouerty, and mysery of theyr pore neyghbours, and not to waste it, cōsume it in ryot and excesse, but in dedes of mercy, in deds of charity and pitye vppon the poore. Qui miseretur pauperis, fenera tur domino. He that hath mercye vpon the poore, he lendeth vp vsurye vnto the Lorde. Thys is a good vsurye, to make god thy debter. Many lendeth vp­on worldly vsury, whyche surelye [Page] is a very wicked thing, and God forbyddeth it. But thys vsury God commaundeth and promyseth to supply the lacke of it in thy cofers. He wyll bee debter, he wyl be pay mayster. Thou shalt not fynde thy stok deminished at the yeares ende by kepyng Gods commaundement, but rather blessed and en­creased. Gyue therefore vnto the kynge, that is due vnto the king, Et que sunt dei deo, and giue to God that whyche is Gods. What is Gods? That I giue at Gods bidding. The tythes, oblaciōs, fyrst borne of beasts, and sacrifice cattel, whyche all God appointed vnto y^e Iewes to the mayntenaunce of theyr church ministers of the clergy, poore widowes, fatherles children, [Page] mayntenaunce of poore scolers. This was the cause that god assigned the Iewes to pay theyr tythes, and vntyl the comming of Christe, they were due by goddes law, and myghte by the lawe geuen to Moses be claymed. But now that law is at an ende, nether can they be claimed any more by that law. Notwithstādinge now in the tyme of the newe Testamente, the Princes be bound to prouyde a sufficient liuynge for the ministers, as Saynt Paul sayth, Qui euange­lium predicant, de euangelio uiuant: They that preach the gospel, this is the ministery of salua­tion, preaching of the gospel, and vnto such ministers, ye be bound to geue a sufficient ly­uynge▪ [Page] Comunicate Catechizanti in omnibus bonis, Giue parte to him that teacheth you in all good thinges, geue him part of all your goods, se he haue sufficient liuing. But who shall ap­poynt him a sufficient liuing? him self? nay, who then, you? nay nother. The kynge must apoynt him sufficiently to liue vppon. For I thinke verelye there are a great many which yf y^e ministers shuld haue no liuing, but at their apointmēt: he shuld not haue cloutyng lether to pece his shoes with, no not clouting lether to his sho­es. The king therfore must a­poynt y^e ministers their liuīgs by his law, & that liuinge that the kinge appoynteth, they muste clayme, and you muste [Page] paye it to them trulye, for it is there dutye and it is thefte to withdrawe it or holde it from them. For God commaundeth you to obei your kings lawes, & by the same lawes the kyng geueth the minister his tithes and other duties, therefore vp­on perill of thy soule thou art bounde to obey thy king and to pay to thy curate that tythe that thou arte commaunded.

But some wyll saye, our cu­rate is naughte, an Assehead, a dodipoll, a lacke latine and canne do nothynge. Shall I paye hym my tithes that doth vs no good nor none wyl do? Yea I saye thou muste paye hym his duti, and if he be such a one cōplaine to the Byshop. We haue complayned to the [Page] ordinarye, and he is as negli­gent as he. Complayne to the councell, syr so haue we done but no remedy canne be had. Well I canne tel where thou shalte complayne. Complain to God, he wyll surelye heare the, he wyll remedye it. Christ sawe the people lyinge, Tan­quam oues non habentes pastores. As shepe hauing no shepeheard. They had Bishops, scrybes & Pharyses, curates in name a greate manye, yet were they Tanquam oues non habentes pastorem, as sheepe hauynge no sheap­heard, what is that to say? they hadde no true teachers, they had no preachers of the law of God to them. What remedye taughte Christe for it, wyth­drawe theyr liuynges? Naye. [Page] Make tumults? nay, but Roga­te dominum messis, pray the Lorde of the haruest. Prai, pray. Praier is the remedy that neuer faileth, when al other fayleth this neuer faileth. Therfore praye vnto God and he wyll eyther turne hys hert and make hym better, or remoue him from the and send a better in his place, or els take him away all to ge­ther. So will the lord do with any other oppressour of y^e pore, eyther he wyll turne their har­tes, and make them better, or els remoue them and take thē quyte away. Therfore let men be pacient and suffre, and prai vnto god for deliueraunce frō their troubles, and not thincke to remedye it them selues, but pray to god, and he wyl reme­dye [Page] it. Praye I saye, and [...]ake pacience, and you shall see the lorde wyll in due tyme remedy it. There be manye that turne this text clene cōtrary. For thei yelde to Ceaser that whiche is goddes, and to God that which is Ceasers. They had mony i­nough to builde monystaryes chauntries, Masses, yere daies Trentals, to gilde images. &c. And al thys they did (say they) to honor God with. Thei wold worship god w^t copes, torches, tapers, candels, & an hundred thyngs mo y^t God neuer required at thetr hands. God requyreth the hertes to feare hym, & loue him, & studiously to walke before hym: But thys inward seruice we wyll not gyue hym. Naye, wee gyue Ceasar oure hearte, and God oure oute­warde [Page] seruyce, as all suche do as haue receiued the Interim. God shoulde possesse our hole heartes, and we shoulde moste studyouslye walke euery man in hys vocation, according to the word of God, according to his commaundementes, obeyinge oure kynge, and succou­ringe the poore and neadye, as he hathe commaunded vs. And thys is true goddes ser­uyce, and the thynge that be­longeth to God.

If thys be true, what is be­come of our forefathers? I answer it is a vaine and vnpro­fitable questiō ▪ other it nedes not, or it botes not. What so e­uer they did, let vs do wel. Let vs kepe gods biddinge, gods commaundemente, and then [Page] are we safe. Whē one dieth we muste haue belles ryngynge, synginge and much a do. But to what purpose. Those that dye in the fauoure of God are wel, those that dye oute of the fauoure of God, this canne do them no good. Vbi ceciderit lignū ibi erit, Wher y^e tre falleth, ther it shal remain. Studi therfore to lyue in the fauor and grace of God, in repentaunce, in a­mendemente of lyfe, and then dyeste thou well. Further to the question of our forfathers. God knoweth hys electe, and diligentlye watcheth and ke­peth them, so that all thynges serue to theyr saluacyon. The nature of fyre is to brē all that is laid in it, yet God kept y^e .iii. yong menne in Babilon, that [Page] they burnte not. And Moyses saw a bush on fyre, but it burnt not. So false doctrine, as fyre burnethe, it corrupteth. But god kepte his electe that they were not corrupt with it, but al ways put their trust ī one euer liuing god, thorowe the death of Iesus Christ our lorde. In Elias tyme Idolatry and su­perstition raigned, so that Eli­as sayde, domine altaria tua subuer terunt, Lorde they haue destroyed thyne altares, and slain thy prophetes and preachers, and I am left alone. But the lorde aunswered him, I haue reser­ued to my selfe .vii.M. menne that haue not bowed the knee to Baal, So god I trust reserued our forefathers, in so per­louse times, more graciouslye [Page] then we can think. Let vs thāk god then for y^e gracious lighte of his worde sent vnto vs, and pray for our graciouse kyng & his councel, that set it furth vnto vs. And as for oure forefa­thers, seing we haue no charge geuen vs of god, leue them. & comend them vnto gods mer­cy, who disposeth better for thē then we can wysshe. But some wyl saye nowe, what neade we preachers then, God can saue his elect without preachers. A goodly reason. God can saue my life without meat & drink, nede I none therfore? God cā saue me frome burninge, if I were in the fire, shall I runne into it therfore? no no, I muste kepe y^e way y^t god hath ordey­ned, & vse the ordinary means [Page] that God hath assygned, & not seke newe waies. Thys offyce of preaching is the only ordy­nary waies that God hath ap­poynted to saue vs all by. Let vs maintayn thys, for I know none other, neither thyncke I God wyl apoint or deuise any other. Pay therfore to Ceasar that whych is dewe to Ceasar. And thys said Christ by an hei thē kyng, a painim, how much more oughte we to pay to our C [...]aser, our leige Lord & kyng a Christen king, and so godly and vertuouse a lerned kyng. And pay to God that is due to God, tithes & al duties lōging to the ministers and preachers of this office of saluacion, geue it them withoute dissimulyng, withoute wyth drawinge or a­bridgynge [Page] of theyr dutyes. Take hede of lyinge, and set­tinge thy self at lesse then thou art. Marke the example of A­nanias and zaphira hys wyfe▪ They dyed sodenlye for theyre lying and dissimulacion in the like matter, wel this was Christes doctrine. This was his answer: giue to Ceser that which is Ceasers, and to God that whych is Gods.

Et non potuerunt reprehendere uer­bum eius coram populo. And they coulde not fynde faulte in hys woorde before the people, it was so iuste, so consonaunte wyth scriptures and with rea­son, Yet after ward they falsy­fyed hys woord before Pylate accusing him. Hunc deprehendimus euertentem gentem, et uetantem tribu­tadari [...]