THe naturall phi­losopher Plinius in the .x. boke of his naturall historye, describinge y^e generation of the Viper, and the maner howe she bryngeth forthe hyr yongeons, sayth, that the male engendering putteth his heade in the females mouth: whiche heade she for very pleasure bytyth of. And within .iii dayes after hauyng yongeons in hyr bely, maketh hast to bring thē forth. But by reason of her slacke­nesse, they can not abyde within [Page] [Page] [Page] [...] [Page] [...] [Page] her, and gnawynge out hyr belly and sydes, violently breketh furth with slaughter of theyr mother.

Sermo 83 de tempo.What is this els (sayth saynt Au­gustyne) but the very pycture of an enuious person: y^e trewe image of a malicious pharise. The deuil putteth by suggestyon his head, the sede of malyce, rankor and en­uye in to mans harte, and by and by such swetnes, such pleasure we cōceyue of it, that we wyll not suf­fre hym to plucke out his head & venyme agayne, but gredely to our vtter destruction deuower it. The viper hath yonge within .iii. dayes after hyr conceptiō: and by­cause she can bringe furth but one at a tyme together, they eate vp hyr belly, & so she dyeth. The enuious person maketh more spede: he cōceyueth no sooner, but incōtinēt he feleth such a gnawynge about [Page] his harte & sydys, that yf he kepe one hower or .ii. his venemous babe within him, he wyl braste belly, harte, & all together. The phary­sees clokyd with hypocriticall ho­lynes, whā they harde both olde & yong laudyng & praysyng Chryst with this melodious songe:Mat. 21. Osan na filio dauid: ingenderinge with the deuyll conceyued malyce, and brought furth indignatiō, saieng: Audis quid isti dicūt? But here they were sone quayled by the testymo­ny of y^e lawe: Haue you not redde (sayth Christ) by the mouth of ba­bes & suckelynges,Psal. 2. thou haste or­deyned thy prayse? This, foyne could not kepe them backe, but at him they go agayn, & imperyously demaunde him, by what power or authorite he droue furth y^e byers & sellers out of y^e tēple, why he dyd ouerthrow the tables of the mony [Page] [Page] [Page] [...] [Page] [...] [Page] exchaungers, and the seates of th [...] doue sellers. And here to shew (a [...] Salomon sayth) that there is n [...] wysedome,Pro. 21. nor prudency, nor cou [...] sell able to preuayle agaynst god he asking them agayne the ques [...] on of Ihons baptisme, when [...] it was, ether frō heauē, or of men and they aunsweringe, they cold not tel, herde likewise of Christ [...] theyr confusion: Neyther I wy [...] tell you, by what authorytie I d [...] these thinges. Beside those quic [...] aunswers, the parables folowin [...] dyd byte them, and sore kyndl [...] theyr anger, when he compary them to that sonne, which promysed his father to go into his vy [...] yarde, but went not: wherevppo [...] he inferrethe, that the publycan and harlettes shall come into t [...] kyngedome of god, before the [...] Agayne he proposyth the parab [...] [Page] of the householder, which had left his seruauntes in his vyneyarde: & whan he sent to haue the frutes of hit, they bette, stoned, & kylled his messaungers. And at the last, put his owne sonne to deth. What wyll the mayster of the household (sayth Christe) do to those murde­rers? Here they condēne thē selues when they geue this sentens: He wyll cruelly destroy those persons & wyll let out his vyneyarde to o­ther men, which shall delyuer him y^e fruites at times cōuenient. Vpō this answer christ cōcludith. Therfore say I to you: the kingdome of god shalbe taken from you, & shal be geuen to other, who shall bring forth y^e fruytes of it. Those, & such lyke thinges spoken in y^e reproche of the chefe prestes and pharyseis sore greuyd them. These styckes made a burnyng fyre in theyr har­tes: [Page] in so much y^t they wolde hau [...] set violently handes vpon Chris [...] yf they had not feared the peopl [...] Neuertheles, they cōtinued fer [...] in theyr pourpose. They lyke th [...] sty horse leches, & insatiable blou [...] suckers, wyl not leaue the skynn [...] vntyl their bellies be ful of blou [...] Non missura cutem, Oratiꝰ de arte poetica. nisi plena cruo [...] hirudo. Then after al those waye proued, and nothynge brought passe, they vseth circumuention and dissimulyng theyr malyce, v [...] der y^e pretence of holynes & iustic [...] dyd as y^e gospel this day teache [...] vs.Euangel. Math. 22. Then went the pharisees, a [...] toke counsell how they myght ta [...] gle Iesus in his communicatio [...] And they sent to hym theyr disc [...] ples, with the Herodians, sayen [...] Mayster we knowe that thou a trewe, and teacheste the waye god trewly: Neyther carest th [...] [Page] for any man: for thou consyderest not mens estate. Tell vs therfore: howe thynkest thou? Is it lawful to paye trybute to Caesar or no? Iesus perceyuyng theyr wycked­nesse, sayde: Why tempte you me ye Hypocrites? Let me se the try­bute mony: And they toke hym a peny: and he sayd to them: Whose image is this, and superscriptiō? They sayd to him: It is Caesars. Then sayd Christ: Geue and pay therfore to Ceasar, that whiche is Ceasars: and to god, that whiche is goddes.

¶To declare this to goddes ho­nor, and to the comfort of this ho­norable audience, before we procede any further, let vs by prayer call for grace.

WYsedome it is, be­fore a man begyn or enterpryse any matter, to take counsel: and after counsell taken in dewe tyme to sette vppon it. This lesson gaue y^e wise man to his sōne:Ecclesi. 32. Fili, sine consilio ni hil facias, et post factū non paenitebis Sonne do nothinge without coū ­sell, and than it shall neuer repent the of thy deed. But in as moche as there be dyuers kyndes of matters, somme good somme badde: Some coūcelyng to the best: some to the wurst: great warenesse & diligent circumspection ought to be vsed, y^t we deceyue not our selues eyther in rasshe enterprise of mat­ters [Page] or ī vnaduised delect & choyse of oure counselers. To this I maye apply & that not amysse, the sayeng of saynt Ihon̄: Charissimi, 1. Ioan. 4 no lite credere omni spiritui sed pro bate spūs si ex deo sint. Dere belo­ued, beleue not euery spirite, take not euery matter that cōmyth to hand, beleue not euery man y^t ge­ueth you counsel, but fyrst proue & examyne the matter whether it be good or badde: try your coūselers whether they be of god or no. Yf y^e matter be neuer so good, and the counsel nought, the noughtynesse of the counsel, destroyeth the goodnesse of the matter.2. Reg. 10. Anon kyng of y^e Ammonites toke a good matter in hand, when he purposyd (as his part was) to haue receyued hono­rably y^e embassadours, y^e were sent to him from kynge Dauyd, to cō ­fort him vppon the dethe of his father. [Page] But se what yll counsell dothe: persuasion was made to Anon, that Dauyd hadde sentte [...] those menne of his, as spyes: to vewe his countrey, and so to fynde occasyon craftely to come vpon Anon, and to subdewe hym, And vppon that, he contumely­ously sentte them backe agayne, shamefully disgysed: halfe sha­uynge theyr beardes, and lea­uynge the other halfe vnshauen: cuttynge of theyr robes and ap­parell by the harde buttockes.

But this spytfulnesse of his, sca­ped not vnpunysshed: for not longe after, he gatherynge an hooste, entendynge to fyghte a­gaynste Dauid, loste his hooste, his menne destroyed, and all to­gether came to naughte.

3. Reg. 12.Kynge Roboam went aboute a good matter, when he thoughte [Page] vppon the disposition of his re­alme, & what aunswer he myghte make to Hieroboam and to y^e multytude that were gathered with hym. But folowynge the lyghte counsell of the yonger sorte, and reiectynge the sage counsell of the elders: where as he thoughte to make all, he marde all: losynge at one tyme. x. trybus of his empyre. Of the other parte, yf a mannes matter be naughte, and his coun­sell good, the wysedome of his counsell shall eyther cause hym to leue of his naughty matter, and so no more to medle with hit, or elles by wysedome and pollycie, they shall qualyfie the thynge.

When Dauyd fledde the perse­cution of his sonne Absolon,2. Reg. 16. one of Sauls stocke called Semei, mette with hym, and cursynge and bannynge, hurled stones [Page] at Dauyd, haynously cryeng. Egredere Egredere vir sanguinū et vir Beli al. Come forth come forth y^u blouddy man and thou man of Belyal. Abisai one of dauids cheife ser­uauntes was sore offended with this outrage, and streyght waye wolde haue ben auenged vpō him sayenge: Quare maledicit canis hic moriturus domino meo regi? vadam et amputabo caput eius. Why doth this dogge which by and by shall dye, blaspheme my lord the kyng? I wyll go and cutte of his heade. But kynge Dauyd stayde this fers purpose of his, with this wise counsell. Dimitte eū vt maledicat, dominus enim precepit ei, vt maledi ceret Dauid. Suffer hym to blas­pheme and curse, for it is goddes permissyon that he shal curse Da­uyd for a punishment. He interpreted all in the beste, and so stayed [Page] Abisais deadly purpose. As Iesꝰ was goinge towarde Hierusalem about the tyme of his passion,Luc. 9. and shulde take Samaria in his mydde way: he sent before certayne of his disciples to make prouysion agaynst his comming. But y^e Samarytans when they knewe that he was goinge towarde Hierusa­lem, wolde not suffer him to come to theyr towne. Iames and Ihon̄ hearinge of this, were sturred vp to be auenged vppon the Sama­ritans: and commynge to Christe, sayde: Domine vis dicamus, vt ignis descendat, et consumat illos? Lorde wylt thou that we commaunde y^t fyer comme downe from heauen, and consume them? They purpo­sed death towarde the Samary­tans: but counsell debated theyr intent, & they herde. Nescitis cuius spiritus estis: Ye wote not what [Page] maner spryte ye are of. The sonne of man is not come to destroye, but to saue. Nowe yf the matter be good of it selfe, and good counsel also geuen vpon it, it must ne­des turne to a good ende. Lyke as of the contrary syde, yf the ma [...] ter be naught, and naughty counsell geuen vppon it: it wyll proue ther after. As here it dothe euy­dentely appeare in the pharisees attēpt. Their matter was naught they went about to take Iesus in his communication. Saynt Matthew saith, [...]. Vt illa quear ēt eū in sermōe: to halter hym in his communica­tion, or to bryng him in to a snare. Saynt Marke,Mat. 1 [...]. [...]. Vt illum venarentur in sermone: to hunte hym in his communica­tion, & to dryue him in to a brake. [Page] And what counsel toke they vpon this matter? They were ashamed so oftentymes confounded to laye this gynne in theyr own persons: and therfore they sende as false and as crafty as they were them selues, which shulde brynge with out suspicion this matter to passe. Et mittunt ad eum discipulos suos cū Herodianis. They sende to hym theyr disciples with the Herodi­ans.Lib 1. ca. 22. The holy man Epiphanius in his worke that he maketh contra octaginta errores, sayth, that the Herodians was one of y^e heresyes whiche the Iues hadde amonge theym: beleuynge Herode to be Chryste because he was the fyrste straunger that raygned amonge them out of y^e trybe of Iuda: & w^t hym agreeth Theophilacte.Homel. in Math. 21. Ori­genes saith: Peraduenture those [Page] which sayd that the people ough [...] to paye tribut to Cesar, were callyd scornefully and in mockayg [...] of y^e other part Herodians.In. 22. Mat. Afte [...] saynt Hieromes mynde, they wer [...] Herodessoudiars. The cause wh [...] those Herodians were sente with the phariseis disciples to attemp [...] Christ, rather thā other, was this Ther was a great cōtention an [...] stryfe amonge the Iues whethe [...] they beyng the elect & chosen people of god, hauynge the lawe o [...] god specially geuen to them, payeng theyr tethys and other dewtys requyryd in the lawe: whethe [...] in this case they were bounde [...] pay tribute to Ceaser or no? An [...] whether they oughte to be subiecte to any mans lawes, or no?

The phariseys, whiche wolde [...] sene not to swarue a hears bredt [...] from iustyce, in the fauour of th [...] [Page] people held, that the people of god shulde be bounde to no taskes, nor ought be obedyente to any mans lawes. The Herodians defending the Romayns ryght, sayd the con­trary. And to haue this controuersye determyned: yee rather to find an occasion to trouble christe, and to brynge him in daunger, ether to the imperial power (yf he shuld say that y^e people ought to pay no trybute) ether to the people as de­rogatynge theyr lybertye (yf he shulde graunt y^t they were bounde to paye tribute) for this cause, I say, they sent wytnesse ynoughe of both partes: that what so euer he sayde, he shulde fall in daunger, Learne the subteltye and crafte of the deuyll: He can make those whiche before were deadly enne­mies, agree together: that by their agrement innocent bloud myght [Page] the rather be shedde. There we [...] none so extreme enemyes, as we [...] the pharyseys and y^e Herodian [...] but yet to attache christ, they consented together, and were well [...] greyd. Greatte enmytie was betwene Pylate and Herode:Luc. 23. but f [...] that day furthwarde that Pyla [...] sent Chryste to be examyned an [...] iudged of Herode, and Herode [...] greate derysion sent him backe agayne: there were none so grea [...] frendes as they.Ecclesi. hi­sto. libro 6. capi. 29 Christes ennem [...] Iulianus apostata, which had f [...] saken his fayth, and was becom [...] a pagayne, made a lawe that al [...] the temples and churches, which before he had cawsed to be dedy [...] ted to false Idolles, and to th [...] paganysme, shulde be reduced t [...] their old forme, and to the chryst [...] an religion. Ye he commaunde [...] moreouer as it appereth in th [...] [Page] epystel that he wrote to Arsacium byshoppe of the Galatyans, that all his prestes, which had turned wyth him frō Chryst, & serued to gentilite: shuld folow the christian religiō in all poyntꝭ resemble their lyues and cōuersation. Wyll you se what moued the deuyl to worke here his olde practyse? wyll you se what made him to sarch, for con­corde and vnytye betwene the christian prestis and his? Doutles no thinge else but this, as the hysto­rye sheweth: Iulianus seynge the feruour & good lyfe of the christi­an prestis to be had in hye estima­tiō: wel knowing y^t the people cold not be seduced, as longe as they vsyd suche godlynes, and he such naughtynesse: ferynge also leste that their vertu shuld destroy his vyce, fell to agremente wyth the Christyan prestes: wyllynge his, [Page] gentylytye to folow in al poynte [...] the Christian sorte, that he mygh [...] the sowner by this agremēt brin [...] al to naught. But what nede v [...] to sarche y^e scriptures for exāple [...] in this craftye poynt of the deuyl what nede we turne y^e olde facte [...] of our fathers? seyng y^t the deuyl doth not ceasse in ower tyme, b [...] doth admynister matter and exe [...] ples dayly tomoch in this behalf to vs. How he maketh enemyes t [...] agree, and sendeth the pharyseis the Herodians to take Christ an [...] his mynisters in theyr wordes. The worlde (the more is the pity is full of schysmes, full of diuers [...] te & cōtentiō: Sōme goyng to f [...] on the one hande: somme to far [...] on the other. To fewe (if it please god) that kepe y^e kynges hye wa [...] and walke in the myddell path Suche persones when they cō [...] [Page] or sende to heare a sermō, cōmune reasonynge, ye oftentymes fami­lier communication: they can not be content to comme alone, or send theyr faythfull seruaunt but they must brynge or send theyr phary­seis and theyr Herodians. The pharisey, by interpretation, is he y^e is sequested and diuyded from o­ther: and by him I vnderstande Singularite. Luc. 13. The Herodian after Christes owne wordes is he, that hathe the foxes crafte: and by him I meane Subtelte: Two shrode companions syngularyte and subtelte. Now when men be to much addicted to their owne fantazyes: whan they be ons maryed to their one Imagination: what soeuer be preached, sayd, or redde, contrarye to their opinion, theyr minde, their vicious behauour and lyfe: The pharise and singularite can not [Page] abide it, naught it is in their sigh singularytey reiecteth it, condemneth it: and takyng y^e Herodian subtelte with thē, search al corners turne al wayes that can be to tro [...] ble the trewth, and to kepe it vnderneth the fote. The tyme hat [...] ben, whē that those whych haue ocupyed this place, haue laboure [...] & endeuoured them selues with a the grace geuyn to them to hau [...] pacifyed and haue sette at quye [...] the weake and feble conscyences of their audyens. And nowe (th [...] more it is to be lamented) singular [...] tye so ruleth: that he that can be [...] dispute and reason a new matter in the pulpyt, he is the beste preacher. Simplicitye than dyd edyfy [...] and made peace: Singularitye no [...] doth destroy and setteth men at [...] ryaunce. Then was preachyng swete melodye, whan the pyp [...] [Page] were in tune: Nowe it is an vn­swete noyse: for the pipes yarryth. Then men endeuered them selues to fulfyl that in lyfe, which y^e other preached, herde or redde by worde. Now al our study is to here new & straunge thynges to speke and set them forth galantly, and lytel or nothynge to do. whervppon it fo­loweth as the holy man saynt Be­da sayth:In epi. Iacobi, cap [...]3 Qui ad predicandum ver­bum (quam) ad faciendum procliuior est: plerun (que) per amorem iactantiae per studium contentionis, per eloquentiae facilitatem, per inuidentiam aliorum docentium, per ignorantiam catholi­cae veritatis, stulticiae reatum incurrit. He that is more redier to preache, to reason, or to heare the worde of god, than to perfourme it in his liuynge: oftentymes for the loue y^t he hath in bostinge and settynge him selfe furth, for the desyer that [Page] he hath in strife and cōtention, b [...] the redines and facilitye of eloquens, by enuy that he barethe [...] other teachers, and by ignoran [...] of the catholyke trewth, falleth [...] to extreme folyshnes. The sympl [...] men than bare away all the goodnes: and nowe Singularitie wold [...] seme to haue al the lernynge wh [...] fore it is to be fered, that symplic [...] tye hath violently plucked hea [...] to her, & hath lefte to singularity greuous damnation: whiche knoweth y^e lawe & wyl of god, passet [...] all together in knowledge, and [...] thinge in doynge. It is written o [...] saynt Augustyne: that whan h [...] had red the lyfe of a simple, plain [...] & holy man, called Paulus, how vertuously he led his lyfe, and ye [...] beinge a man of no lernyng, wit [...] wepynge and syghynge teares sayd thus, Surgunt indocti et rapi [...] [Page] coelum, nos autem cum litteris nostris mergimur in infernū: The poore vn­lexned and simple people rysith & plucketh heauen to them, and we connynge men with all our lear­nynge be drowned in hel. Beware of the pharisey. Avoyde Syngularite: Be gladde to heare the trueth of whose mouth so euer it comme. So let vs heare gods worde, that we may be the better for it, and expresse it in our lyfe. Awaye with the Herodian: farewell subteltye, and crafty circumuention: for ve­rely saith Christ: Except ye turne,Math. 18. and become as chyldren, ye cā not entre in to the kyngdom of heauē. Singularyte & Subtelte be make bates, they breke the peace and v­nyte y^t ought be amonge christi­ans, they haue therfore no parte with christe.Iaco. 3. Saint Iames sayeth If you haue bytter enuyenge and [Page] stryfe in your hartes, reioyce not, neyther be you lyers agayne the treuth. This wysedome descēdeth not frō aboue: but is erthly, beast­ly, & deuellysh: for where enuyeng & stryfe is, there is vnstablenes & all maner of euyl workes. Playn­nesse & symplycyte dryue euer to a concord, & wold haue all mē to be one. They shal therfore enherite y^e earth of lyfe. They be the chyldrē of god: for so sayth our sauyoure Christ.Math. 5. Beati pacifici quoniam ipsi fi lii dei vocabūtur. Blessed be y^e peace makers, for they shalbe called the chyldren of god. To kepe this concord and vnite, euery man shuld applye his study. To this shulde we exercyse our tounges. To this, shuld you geue your ears. Saint Ihon̄ y^e euangelyst (as saynt Hie­rome wryteth of hym) dwelling at Ephesus,In cōmen. super 6 cap [...]. ad gala & beyng so olde, that he was not able to come abrode by [Page] hym selfe, wold be boren forthe in his discyples armes: & cōmynge where as any multytude or cōpa­nies of people was, thus wold he preache to them: Filioli, diligite alte rutrum. Dere sonnes, loue you one an other. And cōmyng to another cōpany wold preache y^e same & no more. Filioli, diligite alterutrū. This cōtynuyng from daye to day both at home & abrode, made his discy­ples wery styl to heare one thyng: whervpō they asked him: Why he preached none other thing but on­ly this, Filioli diligite. And s. Ihon̄ geueth thē an aūswer, mete for so holy a mā as he was: Quia p̄ceptū dn̄i est, et si solum fiat, sufficit. I do preche this one thyng styl to you, to loue one another: for it is gods cōman̄dement, y^t so ye do: & yf you ꝑforme this, it is sufficiēt, ye nede none other thynge. In all good­nesse I pray god to make vs fren­dys [Page] and louers: that we all maye thinke and speake one thinge and that there be no dissention among vs:1. Cor. 1. but that we may be knyt together in one mynde and in one meanynge. In naughtynes styll to be at varians, that we neuer consent to it: nor come with the phariseis and the Herodians vnder a cloke to take christ in his cōmunicaciō. Magister scimus quia verax es, et viā dei in veritate doces, & nō est tibi cu­ra de aliquo: non enim respicis personam hominum.

If an aungel had ben sent from heauen to haue done a message to christ: he coulde not haue hadde a better nor a more honorable in­duction or preface to his purpose, than was this, whiche the phary­seis and Herodians here vsed to christ whan they sayde: Mayster, we knowe that thou art trew: and [Page] teachest y^e waye of god trewly: neyther carest y^u for any mā. Thou cō siderest not the person or estate of mā.Ioan. 13. Thapostels called him may­ster, & Christe dyd well alowe that name. Vos vocatis me magistrum & dominū & bene dicitis, sum etenim. Yowe call me mayster and lorde, and you say wel, for so I am. They praysed him for the puryte of his lyfe, we knowe that thou art trew and lyuest without spotte. They praysed his lernynge to be blame­lesse, thou teachest the way of god trewly. And last of al they praysed him for keping of iustice: thou ca­rest not for any man, for y^u art not parcyal to the ryche man, and iniurius to the pooer: But whether the person be ryche, whether he be pooer, of hye degre or lowe, frende or fo, there geueste thou sentence where the ryght wayth. The deuil [Page] oftentymes & naughty men, may, and doth prophecy, and telleth the treuth: But it is done other igno­rauntly or for an yll purpose.Mat. 8. The ii. deuils that possessed the .ii. mad men in the coūtrey of Gergesytꝭ, confessed Chryst to be the sonne of god: not for any loue or honour y^t they owed to christe, but onely for feare: for they sore dowted leste the tyme were come that they shuld be more greuously ponyshed, & lose y^e possessions y^e they had in the crea­turs of y^e erth.Ioan. 11. Cayphas, nothing entēding neyther y^e helth of mans soule, neyther y^e glory of christ: but only the sauegarde of the tēporall kingdom of the Iues, prophecied & said treuth. It is better for vs y^t rather one man shulde dye for the people, than y^e all the people shuld perish. Scripture sayth, Hoc autē a semetipso nō. dixit, sed cū, esset pontifex anni illius, prophetauit, quod Iesus [Page] moriturus erat pro gente. This spake he not of hym selfe: but be­ynge hye preest that same yere, he prophecyed that Iesus shuld dye for the people. So in this our case the pharisees with the herodians be prophetes in theyr salutatiō to christ: but they entended no suche thyng. They spake feare & truely, but thought malycyously & falsly. Lyke bees they came about christ bering outwardly in theyr mouth hony: & inwardly in theyr hertes a sharpe stynge. Haec est (saith Chry­sostome) prima simulatio hypocritarū, quia laudunt quos perdere volūt. This is the fyrst and chiefe poynt of an hypocrite & dyssembler, to prayse them, whom they do vtter­ly entende to destroye.

Ioab pretended great frendshyp towarde Abner,2. Reg. 3. when he sende for hym as one frende shulde do for [Page] an other [...]o commune and talke [...] him, for his and the hole realme [...] profytte, but whan they came in [...] secrete place together,2. Reg. 20, Ioab dre [...] out his dagger and slewe Abne [...] The same Ioab, feryng, leste Am [...] sa shulde be preferryd in offyce b [...] fore him with kynge Dauyd: wh [...] he knewe that Amasa was commynge towarde the courte, disse [...] blinge his malice, came to met [...] hym, & with this fayre salutatio [...] greted hym. Salue frater Amasa: alhayle brother Amasa, holdyng [...] hym by the chynne with the rygh [...] hande as thoughe he wolde hau [...] kyssed hym: and preuely with his lyfte hand panched hym with hi [...] dagger.2. Reg. 13. Absolon pretendyd great loue towarde his father and his brothers, when he made his shere­shyp feast, and whan he colde no [...] obtayne his father to come to his feaste [Page] he wolde haue no naye, but that Amnon with the resydewe of his brothers shulde come: he sayd, els his feast shulde be nothyng play­sant. And whan they were moste meryest, then was Amnon by Ab­solons commaundement slayne.

The traytor Iudas made a fayre face when he came to betraye his mayster,Mat. 2 [...]. with this flateryng salu­tatiō and deadly kysse, Aue Rabbi: All hayle maister. But he lefte his stynge behynde with the Iues, when he sayd: Quemcū (que) osculatus fuero, ipse est, tenete eum. whome so euer I kysse, that is he, laye han­des vpon hym. More fayrer wor­des than is vsed now adayes was neuer heard: to promise much, and to performe lytell: to beare a fayre face outward, and deadly malyce inwarde. In one hande to haue fyer, and in the other water: To [Page] say as you saye: To holde vp ye & naye, whether it be trewe, whether it be false: is counted mych cruyli­te. To tell the treuth: to speake as a man doth thynke: to contrarye the falsyte, & to be playne in mas­ters, is taken as lacke of good maners & rude rusticite. So mych is this flattery, this dissimulatiō vsed amonge men: that excepte a man can flatter, excepte he can dis­semble, he is not mete to dwell a­monge men. The poete Inuenal, in reproche of y^e Romaynes vsyng this faute,Satyr. 3 was not aferde to say: Quid Romae faciā? mētiri nescio: librū si malus est ne queo laudare & poscent what shall I do at Rome? I can not ly: I can not dissemble and flatter: I can not saye the croe is whyte, the swanne is black: I can not prayse that boke to be good, whiche is naughte: I can not de­syre [Page] that thynge to be sette furth, whiche I knowe more meter to be suppressed. This and suche other thynges folowynge, lyke as the Hethen poete then spake agaynst the Romaynes: so I doubte not: but yf he sawe our lyues, he wolde saye the same, and myche more to our confusion. Such hypocrites, suche dyssemblers, such flatterers be of all men moste to be detested, moste to be abhorred: for when they seme most to be with vs: then be they moste agaynste vs: when they pretende moste frendshyppe, then ought we most to feare theyr hatred. The common prouerbe dothe well declare what they be: Crocodili lachrimae: The teares and wepynge of the Crocodyle. The Crocodyle is myche desirous of mās flesh: but yet before he wyl deuowre any mā he bitterly wepeth. [Page] The hypocryte & flatterer in his herte desyreth nothynge so mych, as his owne wordly aduantage: he careth not to what misfortune his frende be dreuen to, so that he maye haue profytte of it: yet to beare a fayre face outwardly, he wepeth in the syght of the people, when in herte he is most gladdest. Of those sorte of men writeth the wyse man in this maner.Ecclesi. 12, In labiis suis indulcat inimicus, & in corde suo insidiatur, vt subuertat te in foueā. &c Thy ennemy the flatterer and hy­pocrite in his lyppes beareth ho­ny, and speaketh fayre: but in his herte he craftely layeth wyles, to hurle the into the dyche. Before thy eyes he wyll wepe, but whan he may espye a tyme, he wyll sucke thy blod. If aduersite happen to the, he wyll be one of the fyrst that shall be agaynst the, helpyng with [Page] all the strengthe he can, to ouer­throwe the.Super cā ti. cantico serm. 33. The holy man saynt Bernard thynketh them not wor­thy the name of man, but calleth them, putridam tabem hominum, the rotten corruptiō of men: and thus he declareth theyr conditions.

Omnes amici & omnes inimici: omnes necessarii, & omnes aduersarii: omnes domestici, & nulli pacifici: oēs proxi­mi, & omnes quae sua sunt quaerunt: Ministri Christi sunt & seruiunt anti­christo. All the sorte of flaterers, wolde seme to be our frendes, but they be all enmyes: all they wolde be taken of the knotte of amytie, but they be of the knotte of emny­tie: all wolde be counted houshold gestes, but none of them studyeth to make peace: all be our neygh­bours, but euery man is for hymselfe, and seketh his owne cōmo­dite and profite. They wolde be [Page] called Chrystes mynysters, but they serue the deuyll & antichrist. Beware of such saith the wysemā:Pro. 1. Fili mi si te lactauerint peccatores, ne acquiescas eis: My sonne yf suche synners go about to fede the, con­sente not to them. And god by his prophete Esay.Esay. 3. Popule meus qui te beatum dicunt ipsi te decipiunt, & viā gressuum tuorum dissipant. My peo­ple they that flattereth with the, and sayth that thou arte blessed, they dysceueth the, and bryngeth the out of y^e ryght way. And wher shal we ley the faute of the mayn­tenaunce of this vyce? Surely in those that dothe reioyse to be flat­tered with all. It is true that one sayeth. Si tu vis esse Thraso nus (quam) de [...] rit gnato: If thou delite to be flat­tered with all, thou shalte neuer mysse flatterers: men be so blyn­ded nowe a dayes and so mych [...] [Page] standeth in their owne conceite, y^t the prouerbe whiche saynt Augu­styne doth vse is verified in vs.Epist. 47, ad Procli­nianum.

Creuit caput & impinguatū est oleo. Our heades be growen great and fatted with oyle. I pray you, who is not glad nowe a days, ye in maner doth chalēge to him to be cal­led, most holyest father: most mer­cyfull and ryghtuous iudge.

Good and louynge mayster, faythfull and wyse seruaunt: discrete & lerned prest: true & obedient sub­iecte: with such other names of of­fyces and dignityes: To those we do applaude outwardly towarde the worlde: and inwardlye oure conscience condemneth vs for it: and knoweth nothynge lesse in vs than that. As for punyshe­mente to them that delytethe in receyuynge suche vayne prayse: I wolde desyre none other (and [Page] that only tēporally, for sauegarde of theyr soules) than happened to the great Alexander in such a lyke matter.Seneca e­pisto. 70. Flatterers had perswaded Alexander that he was no mortal man: but was a god, & that none of the lower sorte, but Iupiters owne sonne: the hyest god of all. And in this folyshe paradyse, he longe contynued. But as he bese­ged a certayne cytie, & there was sore wounded with an arrowe in the thygh, hauyng payne intolle­rable, dayly more and more incre­syng, despayryng of his lyfe: con­fessed openly that he was before tyme shamefully mocked with all, sayeng: Omnes iurant me esse filium Iouis, sed vulnus hoc hominē me esse clamat. Euery man boldely affir­meth and swereth that I am Iu­piters sonne: but this wounde of myne sheweth openly and cryeth [Page] that I am a mortall mā. Herodes syttyng in his throne,Acti. 2 takynge a vayne glorie when the people flattered hym, sayeng: Dei voces & non hominis, It is the voyce of god y^e speaketh, and not of man: was im­mediately smytten of the aungell of god, bycause he gaue not god the honour, and eaten with wor­mes, or with the lowsy euyll, dyed. Let vs folowe saynt paules coū ­sel, Gloria nostra haec sit, 2. Cor. 1. testimonium conscientiae nostrae. Mat. 25. Let vs reioyse & glorye in the testymony and clere­nesse of our conscyence. Let vs do as the fyue wyse virgins dyd, car­rye oyle with vs: let vs not bye it of the sellers: that is (after saynte Austyne.) ab adulatoribus, Epist. 120 ad Hono­ratum. of flat­terers. Adulatores nā (que) laudem suam tan (quam) oleum venditant stultis. For flat terers do sclle theyr prayse, as it were oyle vnto fooles. Now af­ter [Page] this flatteryng p̄face, they proposeth this questyon, and openeth theyr mindes. Dic nobis, quid tibi videtur, licet cēsū dari Caesari an non? Tel vs what thinkest y^u ought we or is it lawfull for vs to paye tri­bute to Ceser, or not? Here at lēgth is y^e chycke hatched, But one leyth y^e egge, & an other sitteth vpō it, & bringeth forth y^e chycke.Hiere. 17. So it cō ­meth to passe, as y^e ꝓphet Hieremy saith: Perdix fouit quae nō peperit. The partryge hath sitten vpō the egges,Lib. 6. ca. 3 which she neuer layde. S. Ambrose in his Hexamerōs. One partryge (saithe he) steleth an o­thers egges: & she that steleth the egges sitteth vpon thē & bringeth yongeons: But she can haue no profytte of her thefte: for as sowne as y^e yonge hereth the call and cry of her, which layd the egges: they forsaketh the noursshe and folo­weth [Page] the true mother. The olde pharisees and chefe prestis layde this egge. They ware the true mother of this captious questiō to be moued: but the yonger sort which ware as craftye as their maysters set it forth: but they had lytel pro­fytte of theyr broude, theyr labour came to no profe. Cognita autē Iesꝰ nequitia eorū, ait, Quid me tētatis hypocritae? For whē Iesꝰ ꝑceiued their malyce & wyckednes, he sayd, why do you tēpte me you hypocrites? Salomō saith truly:prouer, 11. Iusticia recto­rū liberabit eos, & ī insidijs suis capiēt iniqui: Rightuousnes shall diliuer good mē, & craft at length shal de­ceue his maister. Iesus streight w^t perceued their naughtynes, & ac­cordyng to y^t he sayd, why do you tēpt me you hypocrytꝭ? They dys­semblyngly called hym mayster: they flatteringely praysed him for [Page] his vpryght lyfe, trewe doctryne, and good iustyce. And Christ with out flatterynge calleth them Hy­pocrites, dissemblers, accordynge to theyr deseruyng. They dyssem­bled with Christes goodnes: And Christe is playne w^t theyr naugh­tynes. In that geuyng vs a good lesson, neuer to flatter with vice, but sharpely to rebuke it: neuer to wynke there, where as we oughte to haue our eyes most open. This taughte vs before saynte Ihon̄ the baptist,Matthe. 3. when he sharpely re­proued the dissimulation of the Pharisees and Saducees com­myng faynyngly to be baptysed of hym, sayd: Progenies viparū: quis demonstrauit vobis fugere a ventura ira? you adders kynde and generatiō, who caused you to fle from the vengean̄ce to come.Luc. 13. This taught vs Christ whan he called Herode a fox. Ite, & dicite vulpi illi. Go [Page] tell that fox.Acto. 23. This taught vs s. Paule, whan the hye preest Ana­nias cōmaunded them that stode by Paule, to smyte hym on the mouth. He sharpely aunswered: God smyte the thou paynted wal, syttest thou and iudgest me after the lawe, and cōmaundest me to be smytten contrary to the lawe?

In vsynge suche sharpe wordes, we be nothyng preiudiciall to the lenite of the gospell:Mat. 5. where Christ sayth, I say vnto you, who so euer is angry with his brother: shalbe in daunger of iudgement: who so euer saythe to his brother Racha, shalbe in daunger of a counsell: And who so euer calleth his bro­ther foole, shall be in daunger of hell fyre. For all this is to be vn­derstande (after Chrisostome) not to be done rashely, without adui­sement, and without a sufficient [Page] cause. A sufficiēt cause is (as saint Augustin writeth) when a man is angry not with y^e person but with the offence.Libro. 1. retract. ca. 9, Nō enim fratri irascitur, qui peccato fratris irascitur, qui ergo non peccato fratris irascitur, sine cau­sa irascitur. He is not angry with his brother, whiche is angry with his brothers offence: for he that is angry with any other thyng, than with the offence, he is angry with­out a cause. Thus dyd Christ here call them Hypocrytes, with y^e zele and desyre to haue iustice kepte, and the treuth to be knowen, and not for any malyce or affecte to be reuenged vpon them.

Ostendite mihi numisma Census. Cu­ius est haec imago & superscriptio.

Let me se the tribute mony. whose coyne, whose Image, & superscrip­tion hath it? As the great clarke & holy martyr Ignatins writeth to [Page] the Magnesions: Duos characteres in hominibus inuenimus: vnum quidē verae monete signaculum: alterum vero adulterinum. Pius enim homo & reli­giosus vera moneta est, quae a deo for mata vel expressa est. Impius vero & irreligiosus, falsa moneta est, noxia, adulterina, praua, quae non a deo sed a diabolo facta est. Two pryntes, or two coynes we fynde amonge mē: The one is the stampe of trewe money: and the other is a counter­feyted or forged coyne. Euery good man, and that feareth to fall into goddes daunger is trew mo­ney, & hath goddes stampe, god­des Image in hym. The wicked and vicious person, and he that careth nother for god nor for mā, is coper money, naught, and hath the deuyls prynte vpon it. There be so many kindes of vice rayning amonge vs, and so lyttell vertue, [Page] that it is to be fered, leste y^e deuyll hath marked the greatter parte to hym, & putteth Christ to the sma­ler. One or .ii. coynes I wyl toche, and so passe ouer this matter. A coyne there is myche to be lamen­ted, and that amonge men that be of great rychesse: that is this: they haue to mych charite among thē: they dryue all thynges to nye to the fyrst creation. For as the boke of Genesis dothe teache vs:Genesis, 1 god made at the fyrste begynnyng all lyuely creatures mates together, the male and the female in euery kynde: but man he made fyrst alo­ne without a mate. And of this one all other came: to sygnify, af­ter the doctors myndes, that we ought to endeuer our selues to anvnite. Men dryue (I say) to nye t [...] this vnite: they can not abyde diuysion. For let there be a terme, [...] tenentrey, [Page] a small cotage, or any o­ther thynge, wherby any profytte maye comme: charyte so prycketh them, they must brynge it to one: come together it must: all must be oures: it lyeth commodyously for them, they be in loue w^t it: departe it shall not from them. Further­more, bycause it is costely to kepe many housholdꝭ, they haue found a good prouision for y^e, one house­hold shall serue for all. The poore men that before kepte honest and charytable houses vpon it, muste seke farder: they be not worthy to dwell so nye to men of worshyp.

Wold to god they wold loke som­what lower, and not to clymme so hye to the fyrste begynnyng of the worlde. Let them come downe to Abrahams & Lothes tyme.Gene. 1 [...]. Abra­ham and Loth hadde such greate possessyōs in shepe and other cat­tell, [Page] that the pastures about was not able to fynd them bothe: wher vpon amonge theyr shephardes and other herde men, rose greate stryfe & debate. What dyd Abraā in this matter? toke he all to hym selfe? Bad he Loth to seke abrode where he wolde? He was of power greate ynough to haue done so? no no. But content that his bro­ther shulde haue a lyuyng as well as he: ye (and that is more to be marueyled at) contente to leue his owne to Loth, sayd: I beseche the brother Loth, let there be no chy­dynge betwene the and me, and betwene my shephardes and thyne, for we be brothers. If thou wylte take on the lyfte hande, I wyll ta­ke on the ryghte hande. If you take the ryght hande, I wyll take the lyfte hande. Now to enpoue­ryshement of y^e hoole realme, fewe [Page] take all. Householdes be broken vp, and poore men go a beggyng. Cuius imago est haec? whose Image whose coyne is this? If it were goddes Image,Esai. 5. y^e prophete Esay wolde neuer haue sayd by goddes mouth: Ve qui coniungitis domū ad domum, & agrum agro copulatis vs (que) ad terminum loci: nunquid habitabi­tis vos soli in medio terrae? Wo to you that ioyne house to house, and couple fylde to fylde, pasture to pasture, that the poore can get no grounde amonge them, shall you dwell alone in the myddle of the earth? In tyme paste were actes made agaynst decayenge of hou­ses, & dwellynge places, and for a tyme was well obserued & kepte: and now a dayes many for feare of the statute kepe vp the houses: but as for the house holdyng they maynteyne so, that nother mowse [Page] nor sparowe wyll abyde there. Ac­tes also & statutes hath ben made to stynt men frō great engrossyng of fermes, and a certayne number of shepe to be kepte, and no man to passe that: but the lawes be of­tentymes as the philosopher Anacharsis was wont to say: Leges a­ranearum telis sunt similes, in quibus infirmio ra animalia haerent, valentio­ra autem perrūpunt. Lawes be lyke to the cobbe webbe that the spy­ders make, they holde faste lytell flees and suche small beastes: but the greater beastes breake thorow them, & be not letted. To speake of the coyne of horedome and ad­uoutery was neuer so much nede: for the vice was neuer so muche vsed. This was so detestable in s. Paules conscience that he wolde not haue it ones named amonge vs.Ephe. 6. Let fornication (sayth he) and [Page] all vnclenlynes be not ones na­med amonge you, as it becōmeth saintes. And we to haue the fylthy communication of it styll in our mouthes, counte it mery bordyng. The synfull acte of it is wynked at. No man doth pownyshe it, and therfore no man dothe feare it.

Christ sayth:Mat. 5. that who so euer lo­keth vpon a woman, lustyng after her, he hath cōmytted aduoutery with her in his herte. And we be­leue that it is no synne to cōmytte actually the foule dede. We beleue not (I saye) that it is offence: for yf we dyd beleue, we wolde feare the sharpe iudgemēt of god, whi­che he threateneth vpon this vice, and so wolde forbeare it.Serm. 243 [...]e tempo. Saynte Augustyn sayth, Si enim fidem ha­berent, vti (que) deo crederent, & venturū iudiciū cum tremore metuerent: pro­batur enim quia hominibus credunt, [Page] & deo non credunt, vt publice vbi ho­mines vident, adulteria timeanr: & se­crete vbi deus videt omnino non ti­meant. Si qualēcū (que) scintillā fidei ha­berent, sicut non permittunt seruos in praesentia sua peccare, ita nec illi in cō spectu domini sui adulterare praesu­merent. If we had fayth, trewly we wolde gyue credence to god, & wolde tremblyngly feare god­des iudgemēt. But now it is pro­bable, and we may by presumptiō saye, that we beleue man and not god, bycause we feare to cōmytte aduowtery openly where mā may se vs, and pryuely to do it where god may se vs, we feare nothynge at all. If there were any sparkle of fayth in vs, lyke as we wolde not suffre our seruaūtes to offend in oure presens: so lyke wyse we wolde not presume to offende in the syghte of our mayster abou [...] whiche seeth as well in darkenes [Page] as in lyghte. But we be the fooles of whome the prophete spake. Dixit insipiens in corde suo non est deus. Psal. 13. The foole and the vnwyse man sayde in his harte that there was no god. For this is for a cer­taynte, that he dothe not beleue god to be, whiche pryuely and in corners wyll do that thyng in the presens of god, whiche openly in the presens of man he is a fearde to do.Gene. 12. Pharao kynge of Egypte takynge Saray in to his house, knowyng none other but that she was Abraams syster, and not his wyfe, commyttynge no vnlawfull acte with her, was sore ponyshed for it. The texte sayth: Flagellauit dominus pharaonem plagis maximis & domum eius propter Sarai vxorem Abraae. God scurged Pharao gre­uously, and all his housholde, by­cause [Page] of Saray Abraames wyfe. Abimelech lyke wyse kyng of Ge­rare,Gene. 20. beyng enformed of Abraam, that Saray was his syster, and not his wyfe doynge no vyleny with her, but takyng her into his house, harde of goddes mouthe: En morieris propter mulierem quam tulisti, Lo thou shalte dye, bycause thou haste taken this woman to the. Ignorans here is ponysshed for taking of an other mans wyfe in to theyr houses, without any le­cherous acte cōmytted? And shall we scape vnpunyshed, vnlawful­ly doynge the fowle acte? No no: god wyll not alowe this coyne: it is not his, signatum est, it is scaled vp for the deuyll. In the boke of Deuteronomy,Cap. 28. god shewed what coyne he wold haue, when he said Nō erit meritrix de filiabus israel, nec scortator de filiis israel. There shall [Page] be no harlette among the dough­ters of Israell: nor no hore hun­ter amonge the sonnes of Israell. Whether this precept of god may stande or no, with y^e comon stues, I put it to your iudgement. This dare I saye, that it is a detestable prouocation for youth: here they may synne, & no man say agaynst them: Let the wyfe dysplease her housebande: the doughter her fa­ther and mother, the seruaunt her mayster & dame, hyther they maye come without naye: here is a safe-conducte for them. Well it may be permytted by a cyuyle ordynance, goddes lawes, I am sure dyd ne­uer permytte it. Sufferyd it maye be to auoyde worse incōuenience: but the meane tyme many be loste bothe body and soule: where as yf suche impunite and liberte to syn were not, very feare and shame [Page] wolde haue prohibyte men, & kept them honest. This and such other lyke be the deuylles coyne: this is coper and naughty mony. Caste we therfore of, this pryntes: it is the deuylles, to the deuyll than w^t it. Let vs suffre it no longer to re­mayne amonge vs, leste the deuyl chalenge vs for his, yf he fynde his marke vpon vs.

When the pharysees had showed to Chryste a peny of the trybute mony: and by theyr owne confes­syon sayde, that it was the empe­rours coyne, he sayd: Reddite er­go quae sunt Caesaris Caesari, & quae sunt dei deo. Restore therfore and pay to Ceasar that which is Cea­sars, & gyue or yelde to god, that whiche is goddes. An euydente place and a manyfest authorite to proue that euery Christyan man is bounde to obey the cyuyle ma­gystrates [Page] and worldly offycers. And that god dothe alowe them, in that he geueth vs cōmaunde­ment to paye them that is theyr duty: to obey and serue them in temporall bodely and outwardly goodes. Paye to Ceasar, to kyn­ges, to the worldly rulers, that whiche is theyrs, and to god his duty.In. 22. Mat. To Ceasar we oughte to paye (after saint Hieromes mynd) Nummū, pecuniā, tributum, Our ry­ches, mony & tribu [...]e: An example of this christ gaue vs in his owne ꝑson, when he sayd to Peter,Mat. 17. Solue pro me & te, Pay trybute for me & for the.Rom. 13 The powers be ordeyned of god, therfore we ought reuerēt­ly to obey thē: they be y^e ministers of god for our welth: al their care & study is how they maye delyuer vs frō our enemyes, how to bryng vs out of captiuite and bondage. [Page] A lyuely Image of this may eue­ry trewe subiecte se in oure moste victorious prynce y^e kynges most excellent maieste: what daunge­rous iurneyes he taketh bothe by water and by lande, at home and turth, to set vs at reste. what vn­speakeable costes he hath ben, & is continually at, and all for oure quietnes and welthe. Rede all the Hystories that euer hath ben wri­ten or done, and in comparison to his gracyous affayres, they shall be but shadowes. wherfore shewe we agayn to hym as we are boūd to do, our obedyent hartes: sub­mytte we our selues to hym, he is our supreme head vnder almygh­ty god. Refuse we the vsurped power of the byshop of Rome: re­membre we our othe made to the supremite of the kynges grace: let vs performe y^e in herte, & thynke [Page] inwardly, as outwardly by mouth we haue sworne. Thus let euery men shewe to hym his obeysance. To this saint Paule doth exhorte vs, not onely for feare of venge­ance, but bycause of conscience. And streyght wayes he inferreth: and for this cause paye you tri­bute: helpe hym with such as god hath lente you, for so be you boūd in cōscience. If we haue any thing to hym gyue we thankes, for by his trauayle & labour he maketh vs quyet possessyoners. In his affayres therfore, whan he nedeth we ought to put our helping han­des. So sayth the holy byshoppe Hylariꝰ pictauiensis: Si nihil quod Caesaris est penes nos tesederit, con­ditione reddend [...] ei quae sua sunt non tenebimur. Porro autem si tebus illius incūbamus, si iure potestatis suae vti­mur, extra querelam iniuriae est, redde­re [Page] Caesari quod Caesaris est. If we haue nothynge remayninge with vs, that is Ceasars, thā be we not bound to paye hym that which is his. But yf we occupye his good­nes, yf we vse the ryght of his po­wer, and vnder that be defended, it is without any cōplaynt of in­iury, that we paye Ceasar that whiche is Ceasars. Forthermore yf we well ponder and consyder this worde Reddite, Restore, yelde: we maye lyghtly parceyue, that this to do is not only gentylnes, but in this parte of dewty we are bounde so to do. And that very well doth Theophilact note com­mentynge vppon the .xx. chapiter of Luke. Vide quia non dixit date, sed reddite: debitum igitur inquit, est. Reddite igitur debitum. Custo dit te princeps tuus ab hostibus, vitam tuā pacatam facit, debes ita (que) ei pro iis [Page] tributum. Marke (sayth Theophi­lacte) Christe sayde not geue, but paye and restore, than it is dette: Restore therfore the dette. Thy prynce and kynge dothe kepe and defende the from thy enemyes: he causeth the to lyue at rest, for those thynges therfore, thou arte det­tor to hym and bound to paye tri­bute. He goeth forther and sayth. Etiam ipsum quem habes nummum ab illo habes. Igitur cum nomisma re­gis iterum illi reddis, interim tibi lu­craris, quod per ipsum, quae vitae de­bita sunt prestantur. The mony also that thou haste, thou haste it of hym: Therfore whan thou resto­rest to the kynge agayne his mo­nye: thou gettest this luker to thy selfe, in that by it thou prepareste suche thynges for the, as be neces­sary to maynteyne thy lyfe.

Be we than obedient in this par [...] and accordynge to Christes com­maundement: let vs paye to Cea­sar that whiche is Ceasars parte, Ft quae sunt dei deo. And goddes part to god. After saynt Hierome. Decimas, primitias, oblationes, & vi­ctimas. Teathes, the fyrste [...]gather offerynges, and sacrifice. In the olde lawe howe that the teathes were cōmaunded to be payed it is to manifeste, one place therfore shal suffice.Capi. 14. In the Deuteronomy it is commaundyd: Decimam partē separabis de cūctis fructibus tuis quae nascuntur in terra per singulos annos, and by and by after, decimā frumēt [...] tui & vini & olei & primo genita de a [...] mentis & ouibus tuis: vt discas timere dominum deum tuū in omni tēpore. Thou shalte seperate & put apart the tethe of all the frute which the earth bryngeth forth to the euery yeare. The teth also of thy grayne [Page] and of thy wyne & oyle: The fyrste gendrynge of thy greatter beast, and of thy shepe that thou mayste learne to feare thy lorde god at al tymes.1. Cor. 9. Saynte Paule at large doth proue, that in the euangeli­call law, those that dothe serue to the aulter, shulde lyue by the aul­ter. Chryst hym selfe although he reproued the sinistrall iudgement of the scrybes & pharisees, whiche prefarred the teathes of myntes, anys, and rewe before the waygh­tier maters of the lawe as iudge­ment, mercy and fayth. Yet he dyd not reproue suche teathes, but by his owne wordes bounde vs to paye them, sayeng: Haec oportet fa­cere & illa non omittere. Specyally we be bounde to kepe iugement, mercy and fayth, & yet be we boūd also not to omytte & leue vnpayd our teathes. Saynt Augustine in [Page] a boke that he intyteleth, De recti­tudine cōuersationis catholicae, thus writeth: Vnusquis (que) de quali ingenio vel artificio viuit, de ipso decimā do­net. Consideret quia omnia dei sunt per quae viuit, siue terra, siue flumina, siue semina, vel omnia quae sub coelo sunt vel super coelos. Et si ipse non de­disset, nihil vti (que) haberet, nā deus qui dignatur totū dare, decimam de suo dignatur nobis repetere, non sibi pe­nitus sed nobis profuturam. Euery man of what faculte or crafte so euer he be, of that let hym teathe, let hym cōsyder, that al is goddes wherby he lyueth, whether it be the earth, the water, sedes, vnder­nethe heauen or aboue heauen, all is goddes. And except he had sent it, we had had nothyng: God ther­fore whiche gaue vs all together, doth vouchsaue to aske the teath of vs agayne, not for his but for our great profytte: and prouynge [Page] this by the testymony of the pro­phete Malachy, the thyrde chapi­ter, inferreth: Nolite de cuncta sub­stantia vestra fraudare decimam, ne vobis nouem partes auferantur & so­la decima remaneat. Defraude not your teathes of any parte of your substaūce, leste that the nyne par­tes be taken from you, and onely the tenth remayne with you. For as the same saynt Augustyn sayth in a sermon.Serm. 219. de tempo. Haec est domini iustissi­ma consuetudo, vt si illi decimam non dederis, tu ad decimam reuoceris. This is goddes most ryghtuous custome, that yf thou paye not the tenth to hym, he wyll dryue the to the tenthe only. Let vs be obediēt both to god & to man, y^t in bothe partes we be foūd giltles, payeng to Ceasar y^e which is Ceasars, & to god that which is goddes. Aboue al thinges let vs apply our ende­uour [Page] to set forth the glory of god, to mayntayne the trewe catholike fayth of christe: and to vse suche meanes as may most make to this ende. And what meanes is that? Surely the fact of Iulianus tea­cheth vs.Augu. li. [...]. cōfes. ca. 5. Iulianus intendyng to destroy the fayth of Christe, com­maunded no learnynge nor scoles to be had among the christians in his empyre, well knowynge that whan all learnyng were gone, the fayth wolde soone decaye after. Wherfore we maye gether of the contrary that the chiefest meanes to mayntayne the fayth is to sette vp learnyng, to mayntayne scoles to put youre chyldren to knowe, what the wyll of god is, and so to be able afterwarde to teache other the same. It was neuer more nede to speake and crye vpon it. The vniuersitees decaye: Grāmer sco­les [Page] be desolated. The olde trees by reason of age weare away and gdy: there is nother slyppes nor eraffes newe planted: it is to be feared therfore, that there wyll be no more orchardes: it is to be fea­red that the fayth wyl away. The kynges grace of his bountyfull goodnes, well cōsideryng this de­cay, hath gracyously erected ī eche vniuersitees of this his realme .v. lessons: the stypende arysynge to foure hundreth pounde yerely: be­syde his gracyous exhibitiōs sur­mountynge farre the summe be­fore spoken of. This to y^e maynte­naunce of christes fayth and set­tynge furth of good learnyng, his grace hath done: folowe, folowe for the reuerence of god, folowe & helpe furth good learnyng, the key of christes fayth. Moche you haue of your owne, moche cometh [Page] dayely by exectorsshyp, defraude not y^e dead, be trewe to them, helpe poore scolers, helpe poore widow­es, helpe the poore prysoners that lye in chaynes & yrons. Set furth the glorye of god in this poynt: & so shal you performe this his pre­cepte, payeng to Ceasar that whi­che is Ceasars, and to god, that whiche is goddes part. Play here the trewe stuerdes, & god shall ac­cepte your counte, admittyng you to be cytesins of his gloryous and tryumphant cytie, where as your names shall be wryten in the boke of lyfe, to enioy the eternall kyng­dome: which graunt vs the father the sonne and the holy ghoste: to whome be glory, honor, & empyre, for euer. Amen:

THE Iewes sente from Hierusalem prestes and Leui­tes to Iohn̄, that they shulde aske him what arte y^u? And he confessed, and dyd not de­ny, and he dyd confesse, sayeng. I am not christ. And they asked him, what then art thou Elias? and he sayde I am not, arte thou the pro­phete? and he aunswered, no, they sayde therfore vnto him, what arte thou? that we may giue an answer to them that sent vs, he saide, I am the voyce of a cryer in wildernesse. Make ready the waye of our lord as Isaie y^e prophet dyd say. Iho. 1.

THe Iewes dyd knowe by the prophesie of Iacob the Pa­triarke,Gen. 4.9. that they shulde al­wayes haue amongest them a ru­ler of their owne naciō of the tribe and familie of Iudas vnto suche tyme as Messias shulde come to delyuer them out of captiuite and bondage. Wherfore they seynge their kyndome deuided into foure partes, and ruled of foure Alyens and straungers appoynted by the Romaynes to haue rule and dominion ouer them, dide thincke that Christ was at hande, which expec­tation and hoope of his commyng (as Origen doth saye) dide great­ly comfort them, in soo muche that certaine factions and busie fello­wes did take vppon them, and pretended as they had ben christ drawynge after them much people vn­der a pretence of delyueringe the [Page] Iewes out of the bondage & cap­tiuite of the Romaynes as was Theudas and Iudas Galileus,Act. 5.18. Iose. 1 20.4. as it doth appere in thactes of the Apostels, and more at large in the Antiquites of Iosephus, but they were shortly extinguished and dy­stroyed, not withstandyng the Ie­wes contynuynge in their hope, & expectation of the commynge of Christ: when they dydde se Iohn̄ Baptist appere in wyldernesse, a mā y^e lyued after a streyght & hard fashyō, vsing none other delicates then the wildernesse dyd minister vnto him. Apareled in homely, and vnpleasaunte clothinge, made of heare, preachinge earnestlye vnto the people penaunce. Baptisinge them in water as to prepare thē to Christe. And also (as Iose­phus doth testifie) teaching them the vse of baptisme, they dyd come [Page] runnynge vnto him out of euerye place, and gaue suche credence to his preceptes that many of the people thought he had bene christe,Luc. 3. but that ye may more playnly per­ceiue both the preachinge of Iohn̄ and also the opinion of the people towardes him. I shall open vnto you the testimonie of Iosephus he sayth thus.18. Anti. 10 Iohannem (qui vocabitur Baptista) occidit Herodes. Herode slewe Iohn̄ that was called Bap­tist a very good man, whiche dyd byd the Iewes y^t they shold apply vertue, exercise iustice, & lyue well disposedlye toward god. And that they shulde growe as it were into one body by Baptime, sayeng that Baptime shold then be acceptable, if it were not only taken to wasshe away synnes that be past, but yf it be also kept for chastitie of the body, puritie of the soule, and be had [Page] as a sure seale, or closet of all ver­tues and when he taughte them thus, the people came runnyng to him on euery syde, and were ready to obey hym in all thinges, thus farre Iosephus. Nowe at the same tyme also our sauiour Christ beganne to be notable, bothe by his preachinge, and by wonders and miracles that he wroughte, whiche althoughe manye of the common people, dydde well esteme and receyue, yet notwythstandyng the Pharysees Scrybes, and hygh preestes did grudge agaynst them greatlye enuyenge, and malisynge Christe, wherefore of the opynyon that the common peo­ple hadde conceyued of Iohn̄, and of the malyce and dysdayne that the Pharysees, Scrybes, and hyghe preestes had agaynst [Page] Christ, they sent vnto Iohn̄ to aske him if he were christ, for no fauour nor good mynde that they had to Iohn̄ but for the malice & hatred that they bare towarde Christ, co­uetynge to haue the testimonie of Iohn̄ for a tyme agaynst Christe, whose estimation, which they per­ceyued dyd beginne to be great a­mongest y^e people, they wold haue quenched, as Christ dooth witnes him selfe,Ioh. 5. sayenge. Vos misistis ad Ioannem. you sent vnto Iohn̄, and he dyd witnesse with me, he was a shynynge and a burnynge candle & you wolde haue reioysed in his lyght for a tyme. Nowe they dyd sende of this measage not of the commyn sorte as they dyd the 7 of Iohn̄ to take Christ, but they sent preistes and Leuites, that is to say men of moost Aucthorite with thē and as they were thought of most [Page] wysedome, and learnynge, such as might with their Aucthorite moue him, and by flatterie perswade him to saye that he were Christ. And here is iuste occasion ministred vnto me, to speake of the prestes both of tholde law and of the newe, whiche thinge I wyll do so briefly as I can. Preces.

Preestes in the olde lawe were al­wayes electe and chosen of y^e tribe of Leui, and of the stocke of Aaron to stande longe in makinge reher­sall of the ceremonies that they v­sed it shulde be not onely for this matter superfluouse, but also vnto you veray tedious. Wherefore I wyll speake no more of them then saint Paul dothe to the Hebrues, that is that they were as meanes, apointed betwene the people, and god, to offer vp vnto god sacrifice and oblation soo well for thesyn̄es [Page] and ignorances of them selfes, as of the people, which sacrifices & oblations, could in no cōdition pury­fye, nor make cleane the conscience of the worshypper, for they dyd cō ­siste in outward thinges,Hebre. 9. but christ comyng a bisshop of good thinges by a more large & a more perfaite tabernacle, not made with mans hand, y^t is to say, not of this kynde of buyldyng, not by the bloode, of gootes & calues, but by his owne precyouse bloode, entred ones into the holy place, hauyng found euer lastynge redemption: This is the preest that Dauyd dyd speake on, which is of thorder of Melchisa­dech, this is y^e preest which offered vp thonly oblatiō whiche pacified the wrath of the father of heuen, & reconciled agayne man vnto hym, stoppyng vp the deuels mouthe, & payeng the sūme dew for y^e forfait, [Page] & transgressyō accordyng to y^e say­eng of Dauyd. Misericordia, Ssal. 84 & veri­tas obuiauerunt sibi, iusticia & pax os­culati suut. Mercy & truth hath met together, & iustice & peace hath kyssed. This high preest christ taking away y^e preesthoode of tholde lawe whiche was but a shadowe, and a fygure gyuen for a tyme: dyd con­stitute a new order of prestes, whi­che shold not be occupied in vayne & outward thynges as the forther were: but y^t shuld offre vp to god y^e father in a sauour of a swete smel­lyng, his blessed body & bloud in y^e sacramēt of thaulter. which sholde also minister the sacramētes of the churche, wherby (as by meanes) grace is gyuen of god by christ vnto man, & be diligētly occupyed in declaryng his word to the people: whose lyfe, cōuersatiō, & behauour of what sort it shold be saint Paul [Page] doth declare plainly in Timothe, sayenge.1. Tim. 4. Esto forma fidelium. Looke that thou be an exāple of the faith in worde and communication, in lief, and conuersation in loue, in spirite, in faith in puritie, applie thy selfe to readyng, exhortynge & teaching, and doctrine, do not ne­glect the gifte that is in the, which is giuen vnto the by prophecye, with imposition or layeng handes vpō the, by the authorite of priest­hood, exercise these thinges and be all togeather in these thinges, that thy progresse, and goynge forwarde may be manifeste, to all men,Tit. 1. lykewise vnto Tite he sayth. Oportet Episcopum inculpatum esse, It is necessary for a Bisshop or a preest to be blameles, as the ste­warde of god, not stubburne, not angrye, not a drunckerde, not a brawler, nor a fyghter, not fylthily [Page] gyuen to lucre, but a keper of ho­spitalite, studious of thinges that be good, sobre rightuouse, godly, temperate, cleuyng fast vnto that faithfull worde that is accordyng to learnyng, that he be able to ex­horte & teache by holsom lernyng, and to confute them that saye the cōtrarie. Now how farre the lyfes of many prestes haue ben, and yet be styll, from this rule of saynte Paule, I speake this agaynst my wyll, beynge sory for it. It is vn­knowen to no man in so moch that the hole order of presthode, which was wonte to be had in great re­putation, as the worthinesse of the thyng doth requyre, is so ronne in contempte, that it is now nothing elles but a laughynge stocke for the people, and sure that wold not be so:1. Tim. 5. for Qui bene presunt presbyte­ri, duplici honore digni habentur.

Those prestes that do rule & loke to theyr cure well, be worthy dou­ble honor. And yf that a man wold consider seuerally euery condition and sorte of men, he sholde fynde no one state, wherin there be not very many which nothynge do ly­ue accordynge to theyr vocation: & yet when as this dothe come to passe in euery condition and sorte of men, only y^e hole order of prest­hode, is therfore despised and con­tempned: yf that for the mysbeha­uour & naughty lyfe of certayne, the hole cōpany shold be despised: why then be not the apostles of Christe cōtemned, which were but twelue in nombre, and one of them was a deuell, and dyd betraye his maister. Amongest the disciples of saint Paule Philetus and Hymi­neus dyd forsake theyr mayster, and fell to heresye.2. Timo 2 Demas dyd [Page] forsake hym also, and gaue hym selfe to the pleasures of the world. Alexander the blacksmith dyd not onely forsake hym,2. Tim. 4. but also besy­des he dydde hym greate displea­sures: yet notwithstandynge, Ti­mothe, Tite, and Luke, with other mo, dyd continewe faithfull. And we doo not reade, that euer the naughtynes of theyr felowes was cast vnto them, as for a rebuke. I do greatly meruayl, that seynge in these dayes men be so well sene in scripture, that they can not spye amonges all other thinges, howe they shold vse them selues towar­des prestes. Saint Paule sayth. Rogamus vos fratres vt cognoscatis eos qui laborant inter vos. 1. Thes. 5. we besech you brethren, that ye wold knowe them whiche do labour amongest you, and haue the ouersyghte of you in the lorde, and do admonysh [Page] you that ye haue them in greate pryce or estimation by loue, for theyr workes sake, and be at peace with them. Also to the Hebrues: Parete his qui praesunt vobis &c. Hebre. 1 [...].

Obey them that haue the ouer­syght of you, and submitte your selues vnto them, for they watche for your soules euen as they that muste gyue accompt therfore, that they do it with ioye, and not with grefe, for that is not profitable for you. Saynte Paule byddeth you that ye shold obey them, and you in all condiciōs do withstand them: He byddeth that ye sholde subiecte and submitte your selues vnto them: & you wyll haue them subiect vnto all other, and as they were abiectes and castawayes: you make exclamatiō after a most vngodly fashyon agaynste them: But peraduenture here some wyll [Page] saye vnto me that they be no bet­ter worthy for they be but fooles & negligent in doing their deuties, but I saye vnto these againe, that they them selues be more fooles, which al together do omitte theyr owne deuties, and be so curyous in fyndynge faultes with other men, and thinke that is leafull for them, all together to forsloo theyr owne deuties, bycause that other be negligent in doynge of theyrs.Math 7. But vnto such doth christ speake, sayenge: Thou foole, and blynde fellowe: fyrst cast the great blocke out of thyne owne eye, & then thou shalt se to take a little mote out of thy fellowes eye, lykewyse saynt Paule saith vnto the same.Rom. 2. Qui iu­dicas alterum teipsum condemnas, Thou that doest iudge an other man thou doeste condempne thy selfe, for thou thy selfe doest com­mytte [Page] the same crymes that thou reprehendes in an other man. But they wyll saye agayne, that that can not be so, for they be not pree­stes, vnto that I aunswere, that then they be no chrysten menne for euery true christen man is a preest as the scripture doth witnesse:Apoc. 5. 1. Pet. 2. Vos estis regale sacerdotium gens sancta. you are a preestly kyngdome, and a holy people. Also it is sayd vnto Christ: Thou hast redemed vs by thy blood out of all kynredes and tonges, and peoples, and nations: and haste made vs vnto our god kynges, and preestes, and we shall raygne on the earth. yet you must not thynke, that euery man is a preest, so that he sholde ministre y^e sacramentes, or interprete & teach goddes worde: but euery man is a preest as he is a kynge. He is a kynge for bycause that where as [Page] he was a seruaunt and bondman vnto the deuell, syn, and the fleshe, by Christe he is nowe delyuered, & they be throwen vnder his feete: that they no longer sholde rule hym: but of the contrary he sholde keape in subiection, and oppresse them, so ofte as they do assaute hym: as saynt Paule doth saye: Ne regnet peccatum in mortali cor­pore vestro. Rom. 6. Let not syn raygne in your mortall body, so that ye obey it accordyng to the desyres therof: nother gyue you your membres vnto synne, to be weapons of vn­ryghtwysenes: but gyue your sel­ues vnto god, as they y^t be deade, are become lyuyng: and your mē ­bres vnto god, to be weapons of rightwysnesse: for synne shall not haue power ouer you: euen so eue­ry christen man is a preest, that he sholde kyll and put to deathe his [Page] owne affections, ustes, and desy­res: and sholde offre vp vnto god his body a sacrifice, that is lyuely and acceptable vnto god:Rom. 12. as saint Paule saith. Notwithstandynge that this is the dewtie of euery chrysten man, & vnto the perfor­mance of this, is euery man euē so streyghtly bounde, as the preest is to his cure: yet many doo gyue them selues (and specyally these that thus rayle and crye out of preestes) vnto idelnesse, eatynge, drynkyng, and banketting, rather to encorage and to prouoke the lustes & desyres of theyr fleshe, then to quenche and to oppresse them: & rather wyllyngly to gyue them selues agayne into the seruyce of y^e deuell, then to withstand his as­saultes, they do spende their time, at dyse & cardes, with suche other (as they call thē) pastimes whiche [Page] ben occasyon of great contention, debate, and strife, and bringe with them great othes, and periurie.

They haue also cōmonly in theyr mouthes so fylthie, and vnclenlye communication, as christen eares wolde not wyllyngly heare, & yet they lyuynge after this vngodlye rate & fashion, flatering, and plea­synge well them selues, doo crye out with open mouth of preestes, as suche as were not worthye to lyue: this wold not be so brethren, but rather first take the ende of y^e wallet that hanges on your backe with your owne faultes, & turne it before your face, and so espye and amende your owne lyues, when ye be admonished therof: and then yf ye se other preestes offende, you may rebuke them: but yet so, that ye do not passe the bondes of bro­therly loue. And cōsider with your [Page] selfes whervpon thoccasyon doth ryse, that there be in these dayes so many naughty preestꝭ, many there be (it can not be denyed) whiche of theyr owne wilfull naughtynesse, do lyue vnworthy theyr vocation: yet this I wyll say agayne, that a greate sorte mo do runne amysse, by the meanes of temporall men: for yf a preest can flatter smothly, yf he wyll wynke or rather laugh at your vices, yf he wyl keape you company at bankettynge, disyng and cardynge, runne with you of huntynge and hawkynge, whiche thynges drawe after them al kind of vices, he shall be called a good felowe, & on suche ye wyll bestowe your benefices, yf money wyll let you gyue them frely. These dayes of ours (as touchinge prestes) be muche lyke vnto the tyme that we spake of now, when as the Iewes [Page] sent from Hierusalem to Iohn̄: for as Iosephus doth testifie,14. Anti. Ioseph. 8. after y^t (by the great contention had be­twene Aristobolus and Hyrchanꝰ his brother) Pompey y^e Romayne had entred in to Iherusalem, and polluted the temple of god, there was neyther respecte had of the trybe of Leui,15. Iose 2. nor of the stocke of Aaron: but those that were of leest estimation, and moost vnworthy that dignite, were chosen to be hye preestes: Euen so Pompeye this Romaine, that is to say, Couetousnes, that was wont to raygne at Rome, hathe inuaded vs, and is entred into the hartes of menne, whiche sholde be temples of god, and so polluted them, that yf a mā were as well learned as euer was Salamon,1. Cor. 6. 2. Cor. 6. and as vertuouse in lyuynge as euer was Samuell, he shall spede of lyuynge or bene­fyce, [Page] but at a fewe temporal mens handes (some be good or elles god forbyd) without money: but rather his learnynge shall be called foo­lyshnes, & his vertuouse lyfe hy­pocrisie. But of the contrary part yf he brynge money, without any regarde, yea or mention of eyther learnyng or vertue, he shalbe sure to speade. This Romish monster, I meane couetousnes, hath so in­flamed and set a fyre (as I haue sayd) the hartes of men, that they do not refuse,Rom. 7. Acto. 8. as S. Paule saith, to sell them selues to y^e deuell, vn­der syn (for Symoni cā be no lesse then perditiō, both to y^e vyer & the seller) so greatly be we gyuē to lu­cre & to gaynes, but what shall it profyt a man to gayne all y^e world yf he loose his owne soule, sayth christ, yea let Christe say what he wyll, that is a thinge we regarde [Page] not we haue him moch in our mouthes and cōmunication (as it doth become vs) but in our lyfe and conuersation we do plainlye declare y^t in very dede we do nothing esteme him, for our lyues doo nothynge agree with his worde or commaū ­dementes: we call hym father, and heauenly father, but we do not vse oure selues towardes hym as lo­uynge chyldren, yea we call hym y^e lorde and the lyuynge lord, but we do nothynge lesse then shewe oure selues obediente seruauntes vnto hym: god saythe by his prophette Malachie. Si ego pater: Malach. 1 vbi est ho­nor meus: Si ego dominus? vbi est ti­mor meus. yf I be your father wher is the honoure that ye gyue vnto me, yf I be your lorde where is my feare, that shulde be in you. And surely I do thynke y^t this questyō, myght neuer better haue ben as­ked [Page] then nowe in oure dayes, for the feare of god is clearely gonn [...] out of mennes hartes, in so muche that I doo feare that there be ma­ny that saye in theyr hartes, there is no god. And that thynge dothe moue me so to thinke, whiche mo­ued Dauid to saye.Spal. 1. Dixit insipiens in corde suo non est deus. The folysh sayde in his hart there is no god, whiche thynge Dauid doth proue after this sorte, they be corrupte & abhominable in their studies and inuentions, there is not amonge theim that doth good, no not one, they haue al runne out of the way, and be vnprofitable, their throte is an open graue, they vse their ton­ges to dysceate and crafte, the ve­nom of Aspis is vnder theyr lyp­pes, whose mouthe is full of cur­synge, euell sayenges, and bytter­nes, theyr feete be swyfte to shedde [Page] bloode, destruction and myschief is in theyr wayes, and they haue not knowen the waye of peace, and after he addes the cause hereof, sayinge, the feare of god is not before theyr eyes, nowe we may thus ga­ther an argument w^t Dauid, now men in our dayes lyue after this same sorte, drowned in the same vi­ces, wherfore y^e feare of god is not before theyr eyes, and where it is not, there is no wysedeme for.Spal. 1 [...]. Initium Sapientiae timor domini. The be­ginning of wysedome: is the feare of our Lorde: Therfore what so euer they speake with theyr mouth outwardly, they say with them selues in their hartes there is no god for if we did thincke w^t our selues that there is a god, whiche wyl re­warde vertuous liuinge as he promiseth that he wyll doo, and pu­nyshe the wycked for synne as he [Page] doth thretē, if that hope of reward dyd worke nothynge with vs, yet feare of punishment, sholde make vs somewhat to refrayne, & apply our selues to godlines: but now I wyl retourne, and proceade in the text it foloweth. Vt interrogarent e [...] Tu quis es? That they sholde aske him, what art thou. Here maye we note two thinges. Fyrst y^e sinistral, and arrogant fashyon of these pre­stes, whiche wolde not aske hym directly yf he were christ, although they were sent for that pourpose: but disdaynedly dydde aske hym, what arte thou? whiche doest take vpon the to baptyse and to teache the people newe rytes. Agayne we may note the crafte of the deuel which euen as he dyd deceaue hym selfe in heauen, sayenge y^t he wold [...] assende aboue the heauens and be yl [...]e the hyest,Isai. 14. and as he dydde dis­ceyue [Page] oure fore parentes in para­dyse, sayenge vnto them, that yf they wolde eate of the aple, whiche was inhibited, then theyr eyes sholde be opened,Gene. 3. and they sholde be lyke vnto god, knowenge good and euyl: Euen so he goeth about by these Iewes to deceaue Iohn̄ here in earth, that he shold goo a­bout to be lyke vnto his mayster, and to take vnto hym the glorie dewe vnto his mayster Christ: but Iohn̄ was no reede, that he could be moued with any flatterynge or temptation, so that the deuell and his membres in temptyng of hym lost theyr labour. The deuell hath frō the begynnynge vsed alwayes this craft and snare, in deceauing of men, and yet styll doth vse: and yet man is soo dull and grosse of hym selfe, and so negligent in pro­uydinge those thynges whiche he [Page] for his owne soule health. And in auoyding of the cōtrary, that with this olde beate and snare many be dayly trapped & poysonid. Fyrste to begynne with the bysshoppe of Rome, whiche dyd professe to be Seruus seruorum dei. The seruaunt of the seruauntes of god: but he had this beate layde for hym, and swalowed it: wherfore he wolde be Dominus dominorum. Lorde & mai­ster of lordes: for he dyd vsurpe & subdewe vnto hym al christen na­cions, with kynges & emperours, and ouer them wolde be ruler and head. And yf a man sholde haue moued this question to hym, whi­che was moued to Iohn̄, Tu quis es? what arte thou? whiche doest thus take vpon y^e to be lorde ouer kynges and emperours. He wold haue aunswered that he had b [...] Christes vicar in earth: when as [Page] there coulde be nothyng more cō ­trary, then was his fashyon and vsage, vnto the behauour of our sauyour Christe, whyle he was in earth: For as Christ dyd excell in humilite, so dyd he excell in pryde, and exaltynge of hym selfe. But thankes be to god, his combe is somwhat cutte, & we for our parte be delyuered from his tyranny: and haue hym for our chiefe head vnder Christ in earth, whome scri­pture dothe apoynte vs to haue, that is our kynges maiestie. yet notwithstandynge, that we be de­lyuered from this Romyshe bon­dage, there be amongest vs yet a great meany which dayly be poy­sened with this same venim of the deuel, that he was poysened with­all. I meane pryde of herte, so that they wyll not be cōtent with theyr owne state and condition, but do [Page] studye and labour by all meanes to be lyke vnto theyr maysters: whiche thynge I wolde to god we wolde banyshe and throwe awaye with the bysshop of Rome: & that euery mā wold be cōtent to walke worthely in his owne vocation, where vnto he is called,Ephe. 4. with all loulynesse & gentylnesse of mynde, as saynt Paule gyueth counsayl. But as I sayd of christe, so I may saye of saynt Paule, we do in oure mouth, and in wordes greatly ex­toll laude, and prayse saynt Paul and we crye out of the deuyll, and defie hym. But when as saynte Paule bydded vs do one thynge, and the deuel doth alure vs to the cōtrary: we do in dede forsake the cōmaundementes of saynt Paule and do folowe the counsaile of the deuell. Saint Paule standeth on the one syde and saith: let nothyng [Page] be done by cōtention or by vayne glory, but that thorowe mekenes of mynde,Philip. 2. euery man esteme an o­ther better then him selfe, the oe­uell standeth on the other syde, & he saith be contentious, and vayn glorious, & let euery man thynke him selfe better then an other, this intisement and perswasion of the deuyll we do gladly enbrace, no­thinge regardynge the preceptes of saynt Paule. notwithstanding the great fauour and estimation that we prentende in our wordes to haue hym in, we nede not to go farre to seke examples for the try­all or proue hereof, may we not see a seruynge man, hauynge not past foure nobles, or .xl. s. wages to lyue vpon, so gorgiously appare­led in his gesture, and behauoure of his bodye: in his paase, and go­ynge so vse him selfe, as yf he were [Page] a man of substaunce, yea an Es­quier, or a knyght, and yf a man wolde haue experience further of his maners & conditions, he shall fynde hym stoute in wordes, lybe­rall ye prodigall in expenses, and all together gyuen to preferre himself vnto other men, and yf a man dare be so bolde, as to moue vnto him this questyon, that was mo­ued to Ihon̄. Tu quis es? What an chou? y^t thus stoutely takest vpon the. He wyll streyght auaunce him selfe, and be ready to brawle and to fyght with him, so that the pro­phete Dauyd may be thought to haue spoken of such when he sayd. Vani filii hominum, Spal. 61. mendaces filii hominum: The chyldren of menne be vayne, the chyldren of men be ly­ers, thus flatterynge them selues, thinkynge them selues more wor­thy then other men, yea they be [Page] more vayne then vanite the selfe, if they were wayed therewith in a pare of balaunces. yet not onelye these be straungled in this snare, but also many other. A prentyse, whiche is bound by promyse, suer­ties, indentures to be obediente to his mayster for certayne yeares to do him trewe & dylygent seruyce: within fewe yeares after that he hathe tasted of this beate, gyuen hym of the deuell, he beginneth to stande in his owne conceyte, to disdayne his mayster, to neglecte his office, and dewtie, yea nothinge to regarde, neyther his owne profyt, nor the profyt of his mayster: yf he be gentlye admonisshed, he wyll not regarde it, but rather wyll laugh therat: yf he be with sharpe wordes reprehended, he wyl make aunswere agayne chorlishly: and if his mayster goo aboute to cor­recte [Page] hym, he wyll withstande hym yea & take the staff by thende: & if this question be propoūded vnto him. Tu quis es. what art thou, that wyll not be obediente to thy ma [...] ­ster, he wyll aunswere streyght I am to good to do seruyce to suche a mayster, and these specially wyll haue in their handes the new testament, and they wyll talke muche of the scripture, and goddes word, and yet wyll not learne therof to be obedient, and gentle vnto theyr maysters: they wyll taulke muche of Paul, and yet it doth nothinge moue them that Paule in so many places doth beete and incoulcate in, that seruauntes sholde be obe­dient, and faythfull to their may­sters, as vnto Tite. Seruos hortare vt suis dominis pareant. Tit. 2 Exhort and moue seruauntes that they do o­bey theyr maysters y^t they please [Page] theym in all thinges, that they be no aunsweres, gyuinge one word for an other, that they doo not w^t ­drawe their maysters goods, but that they shewe all faythfulnes, y^t they may adourne the doctrine of god our sauyour in all thynges. Likewyse saint Petre saith let ser­uauntes be subiecte vnto theyr maysters, with feare,1. Pet. 2. not only to those that be good and, gentle, but also to those y^t be frowarde, moche lyke vnto these stubbarue prenty­ses, be chyldren of this tyme: whi­che after they be come to certayne yeres of age, they be also taken in this snare of the deuel, and begyn to please them selues, and wyll no longer be in subiection to theyr parentes, and excepte they be cor­recte by tyme, and holden vnder, it wyll come to passe that the wyse man sayth.Eccle. [...]0. Equus indomitus euadit [Page] durus, & filiꝰ remissus, euadit praecep [...] A horse that is not broken by time groweth chorlyshe, and a chylde that is sette at lybertie, runneth headlynges, yea into all kynde of vices. And this cometh to passe for the moost parte by the remisnes of parentes: whiche with to greate lenite and tēdernes, do brynge vp theyr chyldrē without feare or cor­rection: For as the same wyse man saith: Correct thy chylde, and thou shalte make hym feare the: playe with him & he wyll make the sad: laugh not w^t him, lest thou weape with hym: but holde downe his necke, whyle he is yonge, & correct hym in his youth, leste he growe stoubburne, and wyl not obey the, and tourne to thy grefe and heui­nesse. And yf a man shold aske any of these yonge men (whē they wyll not be obedient to theyr parentes) [Page] this questyon afore mencyoned: what art thou? that wylt not obey thy father and mother, and be ru­led by them. They wyl make aun­swer & saye: I am nowe no chylde, I am come to the yeares of discre­tion, I knowe what is for me, and what is agaynst me. Heare howe that the deuell hath not onely ta­ken thē in his snare, but also doth leade them forth whither him lyst: theachyng them to excuse them, & to defende theyr faulte: whiche is worse then the cryme it selfe. If I sholde after this sorte, runne tho­rowe all and synguler states and condicions of men, it shold appere playnly, how that in euery condi­cion, very many do labour (as I haue sayde before) to be lyke vnto theyr maysters, and but a few wyl come vnto christ, to be his scolers: although he crye earnestly:Math. 11. come [Page] vnto me all you that labour, and be laden, and I shal refreshe you, and you shall fynde reste for your soules. But the reste of the soule is not the thyng that we regarde, of the body & the pleasours ther­of is all our mynde: wherfore we do wyllyngly gyue eare to the de­uell: mouynge vs to the reste and pleasures of the body, & do stoppe our eares, & wyll not heare Christ, mouyng vs to seke the reste of the soule. Wherfore we be not content with oure owne proper vocation, but one doth disdayne, and enuye an other: not beynge content that other shold excell vs in any thing This pouder of the deuell spryn­kled in our hartes, is y^e cause not only of the enormyte of these that I haue spoken on before: But also of all other of the same sort. This is the cause that priuate persons [Page] do grudge and disdayne with cō ­mon officers: and that the officers agayne do despise those that be vnder them, laborynge styll to go alofte & to be hygher in promotiō & dignite: herof it cometh y^t the lay people do grudge agaynst y^e clear­gye, disdaynynge to be taught of them, challengynge vnto them sel­ues a more perfaicte knowledge in scripture then the other haue, and saye that the misteries of scriptu­res be opened vnto them, by, I can not tell, what spirite, so that if they haue redde ouer once the newe te­stament in englyshe, they wyll not sticke to enterprete the moost dar­kest places in scripture, contrarye both to the auncient and moost holye doctors, and also the decrees of the churche. And if this questiō be moued vnto them, that was moued vnto Iohn̄. Tu quis es? What [Page] arte thou that thus doest take vppon the to interprete scripture, contrary to the churche, and the doc­tors therof: he wyll streyght make aunswere, and say I am one whose eyes it hath pleased god to haue opened that I shold se his truthe: the churche hath erred, the doctors haue ben disceaued, as I knowe I my self can not be, for I am suere that I am one of the predestinate and electe, & therof they wyl large­ly, and lyberally dispute and rea­son, not knowynge what the scrip­ture doth meane by predestination and election: for they seme to make it suche a thynge, as and if god shold appoynt certayne out by the heade, and saye these I wyll shalbe saued, howe so euer they do lyue. And sholde shette an other sort ou [...] of the doores, and saye: they shold be damned if they lyued neuer soo [Page] vertuously: whiche thynge either to saye or thinke is a detestable er­rour, and a deuellyshe opinion. I do thinke that Paul knew no such election; although they gether of hym, many places for the confir­mation therof, whiche trulye vn­derstonde, doth nothinge make for theyr purpose, for he sayth.2. Timo. 2 Omnia suffero propter electos, vt & ipsi salu­tem consequantur. I do suffre all thynges for the electe, that they also may obteyne saluation. Lyke­wyse saynt Petre sayth,2. Pet. 1. minister in youre fayth vertue, in vertue knowledge, in knowledge tempe­raunce, in temperaunce pacience, in pacience godlines, in godlines brotherly loue, in brotherlye loue, generall loue: for if these thinges be plentuously in you, they wyll not let you be idel, nor vnfrutefull in the knowledge of oure Lorde [Page] Iesus Christe, but he that lacketh these thinges, is blynde and gro­peth for the waye with his hande, and hathe forgotten that he was clenshed frō his olde synnes, wherfore breatherne sayth saynt Petre gyue the more diligence, to make your callynge, and election sure for if ye do these thinges ye shall not fall: and by these meanes shall there be plenteously ministred vn­to you an entraunce in to the euer­lastynge kyngdome of our lorde & sauyour Iesus Christe. Agayne saynt Paul sayth in a great mans house,2. Timo. 2 are not only vessels of gold and syluer, but also of wood and earthe, some for honour, and some to dyshonour but if a man purge himselfe from these, he shalbe a vessel sanctified vnto honour mete for the lorde, and prepared vnto al good workes. Now for gods sake [Page] bretherne, let vs leue these fanta­sies, and heare what the prophete Dauyd sayth vnto suche that pre­sumptuously doo talke of suche thinges as they be ignorant in, & lyue after theyr lustes: Intelligite insipientes in populo, Psal. 93. & stulti aliquā ­do sapite. Vnderstande you vn­wyse amonges the people, & you fooles at the length learne wise­dome: Do you thynke that he that made the eare, doth not heare these your presumptuouse wordes. Do you thynke that he that made the eye, doth not se your naughty ly­ues. Do you thynke that he that doth correcte people, wyll not pu­nyshe you. And it folowes in the same psalme: Our Lorde dothe knowe the thought and imagina­tions of man; y^t they be but vaine. Let vs therfore learne a lesson of the good honest woman Anne, the [Page] wyfe of Helchena, whiche saithe thus in her songe:1. Regi. 2. Nolite multipli­care loqui sublimia gloriantes. Do not multiplye in speakynge of prowd wordes glorieng. Let olde thinges depart from your mouth for god is the lorde of knowledge, and your thought and imagina­tions be manifest vnto hym. yea he is not onely the god of know­ledge: but as Dauid saith: Deus vl­tionum dominus. Psal. 93. God is the lorde of punishementes: and specyally he wyll punyshe the prowde. Let vs therfore deare bretherne con­sider with our selues, that these fancies and imaginations of our worthynes, be nothynge elles but snares of the deuell, wherwith he hath from the begynnynge decey­ued our elders: and with the same goeth about to deceyue vs also. And where as we do ꝑceyue them [Page] tyckle vs: let vs moue this que­styon vnto our selues: Tu quis es? what arte thou? And consyder in our owne hartes truely and dyli­gently, what we be in very dede, and how vnkyndely we haue vsed oure selfes, towardes so kynde a god and a lord: which hath gyuen vs all suche giftes, as we haue, without any deseruinge of oure parte. And then streyght of this shall folowe an other questyon, whiche is this. Quare superbis terra & cinis? why arte thou proud thou earth and ashes? which thyng no doubt Iohn̄ dyd consyder: wher­fore neyther the craft of the deuel, nor the flatery of the Iewes could moue hym to take, when it was offered vnto hym, the glory dewe to his mayster Christ: But he dyd confesse and he dyd not denye. He confessed that he was not, and he [Page] dyd not denye what he was: and so it dyd become hym, whiche was the messengar of y^e trought it self, to declyne nothyng at all from the trought. And vndoubtedly that is the dewty of those that be prea­chers of goddes worde, playnely, and at all tymes to declare and speake the trought, without any respect of the pleasour or displea­sour of men: yea & also of all those that doth professe Christ, which is the selfe trought, to be gyrded as saint Paule saith:Ephe. 6. with the gyrdle of trought: so that at no tyme thei go without the compas therof. But I do thynke, y^t now in these dayes, many do not studye, howe they maye kepe them within the compas of this gyrdle: but rather how they may brost out, and spe­cyally marchauntes, and occupy­ers of London. whiche, as it is [Page] sayd, yf a man come to them, and desire to haue of theyr ware, as a peece of clooth or chamlet, they wyll streyght shewe hym one, and say, that that is for hym: and yf he desyre to se a better, they wyll saye agayne, yea: and confirme it with greate othes, that it is cleare the beste in his shoppe, and that there is not a better in London. Nowe let hym bye it, and so departe: and yf an other se it, & thervpon come to the same marchaunt, for suche an other, he wyll streyght shewe hym one, & set it out after the same sorte, as he dyd the other: and yf the byer desyre to se a better, and saye that such a man had a good peece of hym, he wyll answer with great othes, & say: This is worth thre of thother. yf that this fashiō be vsed amonge you Londoners, as many saye it is, ye do playnlye [Page] declare that you haue a contrarye spirite, to this spirite. That Iohn̄ hadde, his was a true spirit, and of god: yours is a lyinge spirite, and of the deuell. But lette vs g [...] forthe with the texte.

He dyd confesse & sayde, I am not Christe: omittynge those thinges, that they asked in wordes, he aun­swereth briefly to thintent of theyr mynde, vsynge fewe wordes, for when a man begynneth w^t longe circūstaunces fetched farre, from the matter it self, it is to be feared that there is some subtilte or craft meant therin, which Iohn̄ did not knowe, he answered therefore to y^e thinge it selfe, y^t they went about, they asked him who he was, mea­nynge yf he weare Christ, nowe he doth not aunswere to the questy­on what he was himself, but to y^e intente therof sayeng, he was not [Page] Chryste, whiche thynge when as they harde they weare no more earnest w^t him in it, for althoughe they dyd neither fauoure him, nor his doctrine, yet they thoughte he was worthy to be beleued: such is the strengthe, and nature of ver­tue, that it doth ingender: yea euē in a mans ennemyes, an opinion of constauncie and faythfulnesse. Then they dyd remembre the testimonie of Malachie the prophete, as touchinge the comynge of He­lyas,Mala. 4. which sholde go before christ to prepare his wayes: wherefore they thinke, seyng that they knew that Christ was at hand, and hearynge Iohn̄ denye that he was Christ, y^t he is Helyas. They aske him therfore, what then art thou, Helyas? And he sayde: I am not. Christe sayde that Iohn̄ was He­bras. Ihon̄ him self doth denye it: [Page] and both be true. The Iewes as­ked Iohn̄, whether he weare in person Helyas Thesbites,4. Regi. 2. whiche was taken vp in the fyrye charet. And vnto that Iohn̄ aunswered, and sayde he is not. Yet not with­standynge he had commune with Helyas austerite of lyuinge, boldnes in reprehendynge of noughtynes, in spirite and offyce. For as Helyas Thesbytes shall come be­fore the latter commynge of oure sauyour Christ: euen so dyd Iohn̄ come before the fyrste commynge, & both to gyue warning to y^e peo­ple to prepare his wayes. Wher­fore Christe sayd trewely y^t Iohn̄ was Helyas: & also Iohn̄ sayeng y^t he was not Helyas. They asked him then. Art y^u the ꝓphet? And he said no. They do not aske him simply, whither he were a prophete or no: but yf he were y^t notable pro­phet, [Page] of whom Moses dyd speake sayeng:Act. 7. Deut, 18. your Lord god shal stirre vp among you of your owne bre­therne a prophete lyke vnto me, & ye shall heare hym: and so Iohn̄ answered truely, that he was not that prophete. For Christ hym self was he. They saye therfore vnto him. What art thou? that we may gyue an answere to them that sent vs. What sayest thou of thy selfe. These preestes & Leuites thought them selfe cunnynge in scripture, that if there had ben any mention made therein of the commynge of Iohn, they sholde haue knowen. wherfore now they say vnto hym: what sayeste thou of thy selfe: as who wolde saye: scripture dothe make no mention of the: therfore thou must declare thy selfe what thou art, suche is the learnynge & wysdome of man, when he stādeth [Page] in his owne conceyt, and thinketh that he can cōprehende all myste­ries, that then it turneth vnto ve­ry folyshnes.1. Cor. 1 Isai. 29. For Infatuauit dens sapientiam huius mundi & intellig [...] [...] tiam intelligentiū reiecit. God hath made folysh the wysedome of this worlde, and hath reiected and cast away the learnynge of them that thinke them selues lerned, and do not acknowledge and rendre dew thankes vnto hym, that is the gyuer therof. As it maye appere in these preestes, and Leuites, whiche weare cast in theyr owne turne: for Ihon̄ in his aunswere doth bewraye theyr ignoraunce, shewynge that Isai the prophete had prophesied of his commynge. He answereth therfore and faith. I am the voyce of a [...]ye [...] in wyl­dernes, to prepare the waye of our lorde, as I faithe prophete sayde. [Page] I sayde before, that Iohn̄ was no reede, that is not vnconstant, as it doth heare appere more playnly for he doth continewe stedfastlye in the humilitie and lowelynes of spirite, which in his aunswere maketh no mention of his owne wor­thines, althoughe he were more excellent then a ꝓphete,Math. 11. & none more excellent then he amōgest the chil­dren of womē. Neither he speketh of the nobilitie of his stocke: al­though he was come of a greate stocke in dead, but he telleth what he is by offyce, forgettynge (as saynt Paule sayth) those thinges that were behinde him,Philip. 3. loking all together at those thynges that were before him, he foloweth ac­cordynge to the marke that was set him vp: that he may get the re­warde of the heuenly vocation: which less [...]: I wolde to god y^t all [Page] men in these dayes wolde learne of Iohn̄, & specially common offy­cers, which as it may be thought, be altogether vnlyke vnto Iohn̄ for he (that he might more faithfully and truely execute his offyce, according to the wyl of his mayster) dyd forsake his parentes, w^t their hole familie, yea & his patrimonie if that he sholde haue had any, as it is most like he sholde, he dyd al­so forsake and flye from idelnes, and the rest of the bodye, with de­lycate fare, and gorgious apparel he dyd take vpon him greate paynes, and labours, lyuynge hardly clothed in heare,Math. 3. he dyd lyberallye and boldlye reprehende offenders of all sortes, he hunted after the fauour of no manne, nor feared no mans threatnynges, but officers in these our dayes, be of a contra­rye sorte, for they doo not regarde [Page] nor requyre an office, but for this ende, that they may promote and exalte their frendes, enlarge theyr patrimonie, lyue idely, fare dyly­cately, be appareled gorgiously, & to bringe these thynges to pas, they flatter greate menne, the con­tempne, ye and polle poore men, if a ryche man of any parte do his dewtie, that he is commaunded to do, of his lorde, or kynge, by them he shalbe praysed, yea and well re­warded, but if the poore man do it with neuer so greate dylygence, there shall no worde be spoken of it: agayne if the poore man therin offende, he shall be streyghtly pu­nyshed, if the riche man omitte the hole, eyther the offycers mouthes shalbe stopped with a bribe, or els for feare of displeasure, they wyll let it slyp, so that in them it shall not be punysshed: these officers be [Page] be suche as Dauyd speakes on in his spalme, where he sayth, Homo cum in honore esset, non intellexit cō ­paratus est rumentis insipientibus: & similis factus est illis. Man when he was promoted vnto dignite or of­fyce dyd not considre him selfe, he is compared to folyshe brute bea­stes, and he is euen lyke vnto thē in deade, for as the brute beaste doth neither remember thynges past, nor consyder thinges to come but gyue them selues altogether to these thinges that be presente, euen soo these officers do, for they neyther remembre wherof they be come, nor what they haue ben, nor yet what they may come to, if they abuse their office, and their may­ster take dyspleasure with them, but loke what thinge doth playst them for the tyme, and that they enbrace: And wel they may be likened [Page] vnto the noughtie seruaunt y^e christ speaketh of which when his mayster had made ouerseer of his householde,Math. 24 and was gon vnto a straunge contrye, sayd with hym self: It wyl belong or my mayster come home agayne, and therefore he begonne to beate his fellow seruauntes, to eate and drincke with dronckerdes, euen so these offy­cers do thinke with them selues, that theyr actes can not come to y^e eares of their lorde, or kynge, but let them take hede, for as it is a cō mon sayenge. Multae sunt Regum autes, et oculi. Kynges haue manye eares, and eyes, and althoughe y^t they can keape their factes close from the eares of a mortall kynge or lorde, yet they can not hyde thē from him that is immortal:Psal. 33. whose countenaunce is ouer all euell do­ers. And he wyll come in that day that [Page] they leest weane, and that houre that they knowe not,Math. 24 and wyll cut them into peces and gyue them theyr rewarde, w^t ypocrites, where shalbe waylynge ang knasshynge of tethe learne therfore you offy­cers, of Iohn̄ to forget those thin­ges that be behynde you, that is the world with the pompe therof, and set youre eyes onelye vppon those thinges that be before you, that is your dewtie, and that that doth pertayne to the faythfull performynge of your offices. And it shalbe sayd vnto euery one of you well thou faythfull and good ser­uant,Math. 26. thou hast ben faythfull ouer a fewe thinges, I shall constitute y^e ouer many entre into the ioye of thy mayster for only that thynge dyd Iohn̄ regarde: wherefore [...]e saith, that he is the voyce of a cry­er in wyldernes. Christ in the gospell [Page] sayth vnto his Apostles, whē he sent them of preachynge, it shal not be you that shall speake, but the spyryte of my father shall speake in you, lykewise dauyd in his spalmes sayth.Psal. 44. Lingua mea ca­lamus scribae, velociter scribentis.

My tonge is the penne of a writer that writeth fast, signifyenge that his psalmes were not his, but they were the worke of the holy ghost: so Iohn̄ here sayth he is the voyce of a cryer, as and if he sholde saye, I speake nothynge of myne owne heade, but I speake those thinges that be commaunded me of my mayster to speake, lyberally vtte­rynge those thinges that my com­mission wylleth me to speake, and nothinge ther vnto addynge.

Wherfore if you reiecte my say­inge ye do not reiecte me, but ra­ther hym that speaketh in me, for [Page] I am but a voyce whereby as by an instrument Christ doth declare vnto you his wyll. A voyce of [...] selfe is a sounde that goeth before the worde, so that if the worde do not folowe, the voyce is a vayne thinge, as it were brasse soundyng or a Cymball tincklynge. And so was Iohn̄ the voyce of Christ the euerlastynge worde of the father without whom Iohn̄ sholde haue ben a vayne thinge, but now that the worde Christ dyd folowe the voyce is not vayne, but rather as Dauyd saith. Vox domini in virtute vox domini in magnificentia. Psal. 28. The voyce of our Lorde is in vertue y^e voyce of our Lorde is in pythe, & in strength, the voyce of the lorde that pulleth downe the high trees of Libanus, whiche in dead Iohn̄ dydde when he pulled downe the stoute hartes of the Iewes, so that [Page] by penaunce, they weare contente to be baptised of hym, yet it was not Iohn̄ that dyd it, but it was he which stode the last great daye, of the feast and cryed sayenge,Iohn̄. 7. yf any man be a thyrste let him come vnto me, and drincke: the Euan­gelyst saith that he cryed, whiche was bicause he wolde haue euery man to heare him, that euery man might be saued,1. Timo. 2 & come to knowe­ledge of the truth, for it is not his wyl that any shold perysh. Wherefore they erre whiche say, that of absolute necessite some must nedes be damned, for saynt Paule sayth. Periunt, pro eo ꝙ dilectionem verita­tis non receperunt, 2. Thes. 2. in hoc vt salui fie­rent. They do perishe, bicause they receiued not the loue of y^e trueth, y^e they myght haue bene saued, but peraduenture some wyll obiecte, and saye if he wolde haue euerye [Page] man saued then they shalbe saued for who can resiste his wyll: vnto this is to be aunswered that we must consydre two wylles to be in in god, a wyll that goeth before & an other that cōmeth after: by his fyrste wyll he wolde haue all men to walke in his commaundemen­tes: and so come to euerlastynge lyfe, but when he seeth the vnto­wardnes of those that wyll folow their owne lustes, and wyll not o­bey his commaundementes, then by his later wyl he wyl haue them punished accordinge to their desertes: as for an exemple. A man set­teth a tree in his garden, wyllyng that it shall growe there manye yeares for to bringe forth fruyte, now within fewe yeares when he seeth that it wyll brynge forthe none, he commaundeth by and by contrary to his first wyll, to cutte [Page] it downe sayeng, where vnto doth it occupye the grounde in vayne. It is not vnlike vnto this, that is writen in the psalme.Psat. 79. Vineam de Egipto transtulisti. Thou haste brought out of Egypte a vine. Thou haste caste out Gentyles, & planted it, whiche vine (as the Psalmis sheweth to be breefe) for a tyme dyd greatly encrease and growe, so that the shadowe therof dyd couer the hylles, but after the hedge was pulled downe, and the wylde beastes did destroye it, and why,Isai. [...]. but bycause (as Esaie sayth) he loked y^t it sholde haue brought grapes & it brought out thornes, so that the fault was in it, and not in him: for god doth aske by Esaie and saythe: what sholde I haue done to my vineyard, that I haue not done: truly nothynge. For as I haue sayde, he cryeth vnto vs, [Page] wyllynge euery manne to amende his lyfe, and so to be saued. Yea he hath cryed in olde tyme by his prophettes, after by hym selfe, his Apostels and disciples, and styll crieth vnto this daye, by his preachers, but we stoppe oure eares & wyll not heare, we be muche lyke vnto the people of London, which do heare after a sorte. The belles of Paules, when they rynge to Matyns at mydnight, the belles do sounde in theyr eares, yet they wyll not ryse, but rather wyl tourne them on thother syde, and slepe agayne, for they thynke the daye is not as yet neare, euen soo do we heare the preachers of god, their voyce dothe sounde in oure eares, but we will not arise from our noughty lyfe: but styll slepe in synne thinkynge that the daye doth not drawe neare, when as we [Page] shall make accompte of our actes, but let vs not deceyue our selues, for saynt Paule sayth, it is tyme for vs to ryse from slepe, the night is past and the day draweth neare Nowe if the day were neare in the tyme of saynt Paule, that is .xv. hundreth yeare a goo we maye well thinke that it is nowe verye neare, lette vs therfore open oure eares and heare him cryenge: for yf we wyll not, we shall herafter crye, and he wyll not heare vs, but there shalbe other, that is to saye our noughty lyfe, and they vnto whom we haue done iniurye and wronge, accusynge vs, and they shalbe hearde. wherfore if we wyll stoppe the eares of god, that he shall not here oure accusars, we must here him when he cryeth, and also crye diligentely vnto hym by prayer, as Dauyd doth witnes of [Page] hym selfe that he dyd, sayenge. De profundis clamaui ad te domine. Psal. 129. Lord I haue cryed vnto the from the bothome of my harte, Lorde heare my voyce: and agayn. Labo raui clamans, Psal. 68. I haue taken greate paynes in cryenge, so that I am horse while I trust in my lorde.

But euen as we wyll not heare hym when he cryeth, so we be very neglygent in cryinge agayne to him. For surely I do thinke that syns the begynnynge of Christes churche, there was neuer so lyttle prayer vsed among christen men, wherfore it may be well sayd vnto vs, that saynt Iames sayde vnto those that he wrote his epystle vnto, ye desyre and ye haue not, that ye desyre, ye enuye and ye haue in­dignation one towardes an other and ye can not obteigne, ye fyght, ye warre, and haue not, because ye [Page] aske it not, ye aske and receyue not bycause ye aske it amysse, that ye maye spende in your voluptuous­nes. To stande long in this thing, the tyme wyll not suffre me, but onlye this I wyll saye, that where as we stande, neade of many thyn­ges all ready, we shall stande nede of moo: if we wyll not heare hym crye and be dylygente in cryenge agayne to hym: and that not onelye in mouthe, but also in harte, yea and in lyfe: For what shall it proffytte vs to call god oure father, yf we wyll not vse oure selues as louynge chyldren. What shall it auayle vs, to de­syre hym to delyuer vs from all euell, when as we oure selues wyllyngely, do fall hedlynges in to all wyckednesse. But nowe lette vs heare what he cryeth by Iohn̄, he cryeth thus: prepare and [Page] make readye the waye of oure Lorde. There be two wayes of our Lord, one is, whereby he com­methe vnto vs, an other is where­by we goo vnto hym: and bothe these muste be prepared of vs, after that we haue hard his voyce, as touchinge the fyrste, the con­dycyon and state of man is so my­serable,Roma. 5, that he of hym selfe can not ones thyncke of the prepa­rynge of this waye, nor of goynge vnto god. But the loue, mercy, and gentylnesse of god towarde man, is so great, that he wyllyng­lye of hym selfe dothe come vnto vs: yea beynge his extreme enemyes, serchynge yf he can haue anye entraunce into our hertes, but yet althoughe that he commeth of his owne free wylle vnto vs withoute all oure desertes, we muste moly­fye, yea and open our hartes, that [Page] he maye haue enteraunce, or elles he wyll departe agayne: he saythe him selfe. Ecce sto ad ostium, & pulso. Apoc. 1. Beholde I stande at the doore, and I knocke, and yf anye manne wyll heare my voyce, and open the doore I wyll come into hym, and I wyl suppe with him. Marke he sayeth he standeth at the doore of oure hartes, and knocketh, but nowe it is oure parte, to heare his voyce, and open oure doores, for if we so do he wyll (as he sayth) come in, yf we wyll not, he wyl not brust the doores, and come in, whether we wyll or no, for he wyll saue no man agaynst hys wyll. But nowe it is necessarye to knowe howe we sholde open this doore, this same Iohn̄ dothe teache vs sayenge.Math. 3.

Penitentiam agite vitae prioris.

Do penaunce for youre olde lyfe, for penaunce, yf it be perfaict with [Page] the three partes whiche be well ynoughe knowen, Contrycyon, confessyon, and satysfactyon. It is of suche streyngthe, that by Chryste, it makethe a manne of the seruaunte and bondeman of the deuyll, the sonne and heyre of god and fellowe heyre with Christ,Luc. 3. it makethe also (yf that by it hye hylles be pulled downe, and lowe places be exalted, yf croked wayes be made streyghte, and sharpe wayes made playne) the harte of man of a fylthye lake, or denne of synne and the deuyll, a temple and dwellyng place of the holye Ghoste. But nowe when as this way is thus prepared by pe­naūce we must beware & take hede y^t we do not retourne agayne into Egipt, but rather remember what we be now become, y^t is that we be made the temple of the holye ghost [Page] whiche temple if any manne pro­phane, god wyll destroye him,1. Cor. 3. we must therfore nowe streight enter into the other waye, whiche is spoken of in the Psalme:Psal. 118. Beati imma­culati in via. Blissed be they that be vndefyled in the waye, that is to saye, that walke in the way of our Lorde, in the latter ende of this verse, it dothe appere bothe what the way is, and also how we shold vse our selues in it. Fyrst the way is y^e lawe or cōmaundementes of god, whiche yf we kepe will bryng vs to the heuēly kyngdome where as Christ is gon before to prepare vs a place, but we muste marke that the Psalmiste saith, that we must walke in the waye, for we be straungers & haue not here a by­dynge citie,Hebre. 13. but we loke after one to come: wherfore we muste not stande styll, but rather walke and [Page] go forther from vertue to vertue. Now if the tyme wold suffre me, I wolde speake here of the fashy­ons of men now in these dayes, for many there be, as I thynke whiche do not walke in this way, but do rūne as it were in a circuit, and maye be lykened to a dogge that runneth in a whele, whiche styll goeth and laboreth, & when he maketh an ende, he is euen where he begonne. And so I do feare that men do in these dayes: theyr tyme goeth, and they growe in age, and yet loke how they ly­ued the laste yeare, & euen so they lyue this yeare, and so wyll do the nexte: nothyng at all increasynge in vertue nor godlynes, but do as vittelars vse to do, whiche take bread and drincke of bakers and brewers, to a daye, not payenge money in hande, but tayle with [Page] them: & when the day of payment cometh, they paye theyr money, & strike of the olde tayles, and be­gynne agayne to tayle of newe. And euē so do we: we be very bold with god all the yeare longe, and tayle with hym tyll lente comme: and then we be confessed, kepynge abstinence for a tyme, and receyue the holy Sacrament, and so sone as Easter is past, we begyn euen to tayle of newe, and fall agayne to our olde kynde of lyuyng. But such be not these that Dauid cal­led in this place, happy: for they do not walke vndefyled in this way. This same Dauid doth tea­che in an other place saieng:Psal. 18. Si mei dominati non fuerint tunc immacula­tus ero: yf that the deuell & synne did not ouercome me, then I shall be vndefyled. He that wyll ende­uour him selfe to walke thus in [Page] this waye, must take the counsell of Dauid in the first Psalme, that he do remēbre and meditate this lawe bothe daye and nyghte, and be lyke vnto a tree that is set nigh vnto a ryuer to brynge forth fruit in dewe tyme. And not onely he must remembre this waye or lawe in his mouthe, in speakynge and talkynge of it, but also he muste haue it in his harte. And then as Dauid saithe in an other place. Non subplantabuntur gressus eius. Psal. 26. He shall be sure that he can not be ouerthrowen. yet not withstan­dynge Christe saith that this is a narrowe and a streyght way, and that there be but a fewe that finde it: For although that there be no other thynge, yea not the deuell hym selfe, that can pulle vs out of this waye, or ouerthrowe vs a­gaynst our wyll yet not withstan­dynge, [Page] we our selfes if we walke not circumspectly, may soone fall, & go out of it: Wherfore we muste prouide for thre thyngꝭ. Fyrst one to teache vs this waye, Seconda­ryly a candle to se how to walke in it. Thyrdely and laste a staffe to holde vp when we comme to slyp­per places. It is god that muste teache vs this way, vpon whome we must diligently call with Da­uid, and say:Psal. 24. Vias tuas domine de­mōstra mihi, & semitas tuas edoce me Lorde shewe me thy wayes, and teache me thy pathes. The candel that muste gyue vs lyght, is the scripture of god, as Salamon witnesseth sayenge:Prouer. 6 Mandatum lu­cerna, & lex, lux. The commaunde­ment of god is a candell, and the lawe is lyght. The staffe that we must walke by, is to lyue soberly, ryghtuously, and godly. For as [Page] Iohn̄ saith there lyeth in our way thre stumblyng stones,Tite. 2. that is the concupiscence of the fleshe,1. Iohn̄. 2 the concupiscens of the eyes, whiche is couetousnes, and pryde. And if y^t we stumble at none of these thre, we shall walke saue in this waye, whiche thyng we shall do, yf we obserue and keape y^e thre vertues before mencyoned whiche must be gotten and preserued by thre mea­nes: To lyue soberly, the meane is fastynge. To lyue ryghtuously, y^e meane is to gyue almes. To liue godly, y^e meane is to be occupyed in prayer: which thynges yf ye di­ligently obserue, and kepe: we shal walke vndefiled in this way, and so come home agayn at the length to our heauenly countrey, frome whence we were banished and exi­led. There euer to continewe, with the fathe, and the sonne, and the [Page] holy gooste: to whome be laude, and prayse in worlde with­out ende. Amen.