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¶ A Sermon preached before the Kynge. VIdete & cauete ab auaricia.
¶ A Sermon preached before the King. Videte & cauete ab auaricia.
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Take heede and beware of couetousnes, take heede and beware of couetousnes, take heede and beware of couetousnes, take heede & beware of couetousnes.
Take heed and beware of covetousness, take heed and beware of covetousness, take heed and beware of covetousness, take heed & beware of covetousness.
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And what and if I shuld say nothyng els these thre or. iiii. houres (for I know it wil be so long, in case I be not commaūded to the contrary) but these words Take hede and beware of couetousnes, it would be thought a straunge Sermon before a Kynge to saye noteynge elsse but Cauete ab auaricia. Beware of Couetousnesse.
And what and if I should say nothing Else these Three or. iiii. hours (for I know it will be so long, in case I be not commanded to the contrary) but these words Take heed and beware of covetousness, it would be Thought a strange Sermon before a King to say noteynge Else but Cauete ab auaricia. Beware of Covetousness.
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And yet as straunge as it is, it would be lyke the Sermon of Jonas that he preached to the Niniuites,
And yet as strange as it is, it would be like the Sermon of Jonah that he preached to the Niniuites,
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as touchynge the shortnes, and as touchynge the paucity or fewnes of the words: For his Sermon was, Ad huc quadraginta dies, et Niniue subuertetur.
as touching the shortness, and as touching the paucity or fewness of the words: For his Sermon was, Ad huc Quadraginta dies, et Nineveh subuertetur.
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There is yet fourtye dayes to come, and Nynyue shall be destroyed.
There is yet fourtye days to come, and Nineveh shall be destroyed.
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Thus he walcked from streete to strete, & from place to place round about the Citye,
Thus he walcked from street to street, & from place to place round about the city,
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and sayd nothynge els, but there is yet. xl. dayes (quod he) and Niniue shalbe destroied.
and said nothing Else, but there is yet. xl. days (quod he) and Nineveh shall destroyed.
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There is no greate ods nor difference at the lest wyse, in the number of woordes, no nor yet in the sence or meanyng betwene, these two Sermons:
There is no great ods nor difference At the lest wise, in the number of words, no nor yet in the sense or meaning between, these two Sermons:
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There is yet forty dayes, and Niniue shalbe destroyed, and these wordes that I haue taken to speake of this day:
There is yet forty days, and Nineveh shall destroyed, and these words that I have taken to speak of this day:
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Take heede and beware of Couetousnes.
Take heed and beware of Covetousness.
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For Niniue should be destroyed for synne, and of theyr sinnes Couetousnesse was one, and one of the greateste,
For Nineveh should be destroyed for sin, and of their Sins Covetousness was one, and one of the greatest,
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so that it is all one infeffect.
so that it is all one infeffect.
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And as they be like cōcernyng the shortnes, the paucity of words, the breuitye of wordes,
And as they be like Concerning the shortness, the paucity of words, the brevity of words,
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& also the meaning & purpose:
& also the meaning & purpose:
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So I wold they myght be lyke in frute and profit, for what came of Jonas sermon? what was the fruit of it? Ad predicacionem Ionae crediderunt Deo. At the preachyng of Jonas they beleued God.
So I would they might be like in fruit and profit, for what Come of Jonah sermon? what was the fruit of it? Ad predicacionem Jonah crediderunt God At the preaching of Jonah they believed God.
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Here was a great fruite, a greate effect wrought, what is that same, they beleued god? They beleued Goddes Preacher Gods Offycer, Gods Minister Jonas,
Here was a great fruit, a great Effect wrought, what is that same, they believed god? They believed Goddess Preacher God's Officer, God's Minister Jonah,
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& wer conuerted from theyr syn.
& were converted from their sin.
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They beleued that (as the preachersayd) if they dyd not repent & amende theyr life, the Cyty should be destroyed wythin fourtye dayes.
They believed that (as the preachersayd) if they did not Repent & amend their life, the city should be destroyed within fourtye days.
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This was a great fruite, for Jonas was but one man, & he preached, but one Sermon,
This was a great fruit, for Jonah was but one man, & he preached, but one Sermon,
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and it was but a short Sermon, neyther as touchynge the number of words, and yet he turned al the whole City great & smal, ritche and poore, kyng and al. We be mani preachers here in Englande,
and it was but a short Sermon, neither as touching the number of words, and yet he turned all the Whole city great & small, rich and poor, King and all We be mani Preachers hear in England,
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and we preach many long Sermōs, and yet the people wil not repēt nor conuert.
and we preach many long Sermons, and yet the people will not Repent nor convert.
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This was the frut, the effect and the good that hys Sermon dyd, that all the whole City at his preaching conuerted and amended theyr euyll lyuynge & dyd pennaunce in sakcloth.
This was the frut, the Effect and the good that his Sermon did, that all the Whole city At his preaching converted and amended their evil living & did penance in sakcloth.
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And yet here in this Sermon of Jonas is no great curiousnes, no great clerklines, no greate affertacyon of wordes,
And yet Here in this Sermon of Jonah is no great curiousness, no great clerkliness, no great affertacyon of words,
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nor of painted eloquence, it was none other but Ad huc qua di aginta dies, & Niniue subuertitur.
nor of painted eloquence, it was none other but Ad huc qua Die aginta dies, & Nineveh subuertitur.
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yet fortye dayes & Niniue subuertitur, and Niniue shall be destroied, it was no more.
yet fortye days & Nineveh subuertitur, and Nineveh shall be destroyed, it was no more.
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This was no great curious Sermon, but thys was a nyppynge Sermon, apynchynge Sermon, a biting Sermon, it had a ful byte, it was a nyppynge sermon, a rough Sermon, and a sharp bitynge Sermon.
This was no great curious Sermon, but this was a nipping Sermon, apynchynge Sermon, a biting Sermon, it had a full bite, it was a nipping sermon, a rough Sermon, and a sharp biting Sermon.
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Do you not heare maruayle that these Niniuites caste not Jonas in pryson, that they did not reuyle hym,
Do you not hear marvel that these Niniuites cast not Jonah in prison, that they did not revile him,
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and rebuke hym? They did not reuile him, nor rebuke hym, but God gaue theym grace to heare him,
and rebuke him? They did not revile him, nor rebuke him, but God gave them grace to hear him,
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and to conuert and amēd at his preachynge. A straunge matter, so noble a Citye to gyue place to one mans Sermon.
and to convert and amend At his preaching. A strange matter, so noble a city to gyve place to one men Sermon.
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Now England cannot abyde thys geare, they cānot be content to heare Gods Minister and hys threatnyng for theyr synne.
Now England cannot abide this gear, they cannot be content to hear God's Minister and his threatening for their sin.
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Thoughe the Sermon be neuer so good, thoughe it be neuer so true.
Though the Sermon be never so good, though it be never so true.
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It is a naughty fellowe, a sedicious fellowe, hee maketh trouble and rebellyon in the Realme, hee lacketh dyscression,
It is a naughty fellow, a seditious fellow, he makes trouble and rebellion in the Realm, he lacketh dyscression,
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but the Niniuites rebuked not Jonas ye he lacketh dyscression, or that he spake out of tyme, that hys Sermon was oute of season made.
but the Niniuites rebuked not Jonah the he lacketh dyscression, or that he spoke out of time, that his Sermon was out of season made.
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But in England if Gods Preacher, Gods Minister be any thyng quike, or do speake sharply,
But in England if God's Preacher, God's Minister be any thing quike, or do speak sharply,
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then he is a foolysh fellow, he is rash, he lacketh dyscression. Nowadayes yf they cannot reproue the doctryne y• is preached:
then he is a foolish fellow, he is rash, he lacketh dyscression. Nowadays if they cannot reprove the Doctrine y• is preached:
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then they wyll reproue the Preacher that he lacketh dew consideracion of the tymes, and y• he is of lernyng sufficiente,
then they will reprove the Preacher that he lacketh due consideration of the times, and y• he is of learning sufficient,
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but he wanteth discressyon, what a tyme is thys pycked oute to preache such thyngs, he should haue a respect and a regarde to the tyme,
but he Wants discressyon, what a time is this picked out to preach such things, he should have a respect and a regard to the time,
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and to the state of thyngs, and of the Commō w••l.
and to the state of things, and of the Common w••l.
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It reioiseth me somtimes when myfrend commeth and telleth me that they fynd faute with 〈 … 〉y dyscressyon,
It Rejoiceth me sometimes when myfrend comes and Telleth me that they find fault with 〈 … 〉y dyscressyon,
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for by lykelyehoode (thynke I) the doctryne is true, for if they could finde faut wyth ye doctrin, they would not charge me wyth the lacke of discression,
for by lykelyehoode (think I) the Doctrine is true, for if they could find fault with you Doctrine, they would not charge me with the lack of discretion,
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but they woulde charge me wyth my doctryne, & not with the lacke of discressyon, or with the inconueniency of the time, I wil now aske you a question:
but they would charge me with my Doctrine, & not with the lack of discressyon, or with the inconveniency of the time, I will now ask you a question:
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I pray you when shoulde Jonas haue preached agaynste the Couetousnes of Niniue, if the couetous men should haue appoynted him his tyme? I knowe y• preachers ought to haue a dyscressyon in theyr preachyng,
I pray you when should Jonah have preached against the Covetousness of Nineveh, if the covetous men should have appointed him his time? I know y• Preachers ought to have a dyscressyon in their preaching,
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and that they ought to haue a consideraciō and respect to the place and to ye tyme that he preacheth in,
and that they ought to have a consideration and respect to the place and to the time that he Preacheth in,
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as I my self wyl say here that I would not say in ye country for no good.
as I my self will say Here that I would not say in you country for no good.
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But whan then? syn must be rebuked, sin must be plainly spoken agaynste.
But when then? sin must be rebuked, since must be plainly spoken against.
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And when shoulde Jonas haue preached agaynst Niniue, yf he should haue forborne for the respectes of the tymes,
And when should Jonah have preached against Nineveh, if he should have forborn for the respects of the times,
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or the place or the state of things ther? For what was Niniue, a noble, a rytche and a welthy City.
or the place or the state of things there? For what was Nineveh, a noble, a rich and a wealthy city.
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What is Lōdon to Niniue? like a village as Islington or such another in comparison of London.
What is Lōdon to Nineveh? like a village as Islington or such Another in comparison of London.
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Suche a Cytye was Niniue, it was thre daies iourny to go through euery strete of it,
Suche a city was Nineveh, it was Three days journey to go through every street of it,
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and to go but from streete to streete.
and to go but from street to street.
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There was noble men, rychmen, welthy mē, ther was viciouse men and couetous mē, and men that gaue them selues to al voluptuouse lyuynge,
There was noble men, rychmen, wealthy men, there was vicious men and covetous men, and men that gave them selves to all voluptuous living,
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and to worldelynes of geting riches was this a time wel chosen and discritely takē of Jonas to come & reproue them of theyr sin, to declare vnto them the threatnynges of God,
and to worldelynes of getting riches was this a time well chosen and discritely taken of Jonah to come & reprove them of their since, to declare unto them the threatnynges of God,
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and to tell theym of theyr Couetousnes, and to say playnly vnto them, that except they repented and amēded their euyll lyuynge, they and theyr City shuld be destroyed of Gods hande wythin. xl. dayes? And yet they hearde Jonas & gaue place to his preaching.
and to tell them of their Covetousness, and to say plainly unto them, that except they repented and amended their evil living, they and their city should be destroyed of God's hand within. xl. days? And yet they heard Jonah & gave place to his preaching.
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They hearde the threatninges of God, and feared hys stroke and vengeaunce, and beleued God, ye is, they beleued Goddes Preacher & Minister, they beleued that God would be true of hys word, that he spake bi the mouth of his prophet,
They heard the threatenings of God, and feared his stroke and vengeance, and believed God, you is, they believed Goddess Preacher & Minister, they believed that God would be true of his word, that he spoke by the Mouth of his Prophet,
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and ther vpon did pennance to turne away the wrath of God frome them. Wel what shall we say? I wyl say this and not spare, Christ saythe:
and there upon did penance to turn away the wrath of God from them. Well what shall we say? I will say this and not spare, christ say:
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Niniue shall arise against y• Jewes at the last day and beare wytnesse agaynste them, because that they hearing Gods threatnyngs for sinne.
Nineveh shall arise against y• Jews At the last day and bear witness against them, Because that they hearing God's threatenings for sin.
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Ad predicacionem Io〈 … 〉e in cinere & sacco egerunt penitentiam, they dyd penaunce at the preachynge of Jonas in ashes and sackcloth (as the text sayth ther) and I saye Niniue shall aryse agaynste England (thou Englād) Niniue shal arise againste Englande,Ad predicacionem Io〈 … 〉e in cinere & sacco egerunt penitentiam, they did penance At the preaching of Jonah in Ashes and Sackcloth (as the text say there) and I say Nineveh shall arise against England (thou Englād) Nineveh shall arise against England,
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because it wyll not beleue God, nor heare hys Preachers that cry daily vnto them, nor amend theyr liues, and specially theyr Couetousnes.
Because it will not believe God, nor hear his Preachers that cry daily unto them, nor amend their lives, and specially their Covetousness.
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Couetousnesse is as greate a synne nowe, as it was then, and it is the same sinne now, it was then,
Covetousness is as great a sin now, as it was then, and it is the same sin now, it was then,
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for God hateth synne, and al Couetousnes as much now, as he dyd then. And he wyll as sure stryke for syn now, as he dyd then.
for God hates sin, and all Covetousness as much now, as he did then. And he will as sure strike for sin now, as he did then.
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But ah good God that would geue theym a tyme of repētaunce after his threatnyng. Fyrst to se whyther they wold amend or not, or he woulde destroye theym.
But ah good God that would give them a time of Repentance After his threatening. Fyrst to see whither they would amend or not, or he would destroy them.
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For euen frome the begynning of the worlde they fel to synne.
For even from the beginning of the world they fell to sin.
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The firste age from Adam whyche was aboute two thousande yeares they fell euer to synne,
The First age from Adam which was about two thousande Years they fell ever to sin,
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and they had prechers Noe and Enoch and other holy fathers. And in yt tyme a greate multiplicaciō was that grew in two thousand yeres. For the Scrypture sayeth:
and they had Preachers Noah and Enoch and other holy Father's. And in that time a great multiplication was that grew in two thousand Years. For the Scripture Saith:
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The sonnes of God saw the daughters of men that thei wer fair, & thei toke them wyues frō amonge all that they had chosen.
The Sons of God saw the daughters of men that they were fair, & they took them wives from among all that they had chosen.
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Thys is a lōg matter to speake of al. But what meaneth thys the sons of God sawe the daughters of mē? who wer these sons of God? The sons of God were those that came of the good mē, of y• good preachers,
This is a long matter to speak of all But what means this the Sons of God saw the daughters of men? who were these Sons of God? The Sons of God were those that Come of the good men, of y• good Preachers,
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and of the holye fathers, that wer gods mē, as they that came of Seth and Enos, that were good men, and of others.
and of the holy Father's, that were God's men, as they that Come of Seth and Enos, that were good men, and of Others.
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For oure graundemother Eue, when Cayne had kylled Abell, and then she had another son by Adam, who was called Seth, What did she? She gaue thākes to god for hym,
For our graundemother Eue, when Cayne had killed Abel, and then she had Another son by Adam, who was called Seth, What did she? She gave thanks to god for him,
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& acknowledged that God it was whyche had geuen hym vnto her, for she sayde: Dedit mihi deus semē pro Abel quem occidet Cain.
& acknowledged that God it was which had given him unto her, for she said: Dedit mihi deus semen Pro Abel Whom Occidet Cain.
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GOD (sayed she) hath geuen me another sede in steede of Abell whom Cayne slewe.
GOD (said she) hath given me Another seed in steed of Abel whom Cayne slew.
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Here is a long matter to talke on.
Here is a long matter to talk on.
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Som wil say, was this a natural mother, was thys naturally done to publish the sinne of her owne sonne.
some will say, was this a natural mother, was this naturally done to publish the sin of her own son.
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what neded she to speke of that matter, or to make anye rehersall of that matter, to open the synne of her son, what needed she thys to do? yes, she was now a good womā,
what needed she to speak of that matter, or to make any rehearsal of that matter, to open the sin of her son, what needed she this to do? yes, she was now a good woman,
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whē she beleued the serpent, she was not good.
when she believed the serpent, she was not good.
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But now she hath repented yt deede, and had taken holde of the promyse of God, that ther should come of her a seede, that should tread down and destroye the heade of the Serpente.
But now she hath repented that deed, and had taken hold of the promise of God, that there should come of her a seed, that should tread down and destroy the head of the Serpent.
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She had taken hold of thys promys and was nowe a good womā and a godlye woman, she opened the faute of her son and hyd it not.
She had taken hold of this promise and was now a good woman and a godly woman, she opened the fault of her son and hid it not.
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Here could I say somewhat to them (yf I wold) that spake so muche againste me for my preachynge heare the laste yeare, Oh what a great matter is made of it,
Here could I say somewhat to them (if I would) that spoke so much against me for my preaching hear the laste year, O what a great matter is made of it,
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and what a do, & what greate faut is founde with me for speaking that I did of the Lord Admirall:
and what a doe, & what great fault is found with me for speaking that I did of the Lord Admiral:
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A greate matter is made of it: But I wyll tell you, and I wyll speake nowe wyth a cleare conscience:
A great matter is made of it: But I will tell you, and I will speak now with a clear conscience:
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If it were to do agayne and hauyng the occasion that I then had:
If it were to do again and having the occasion that I then had:
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I wold speake it agayne euery woorde of it, yea and a greate deale more to.
I would speak it again every word of it, yea and a great deal more to.
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I spake it for none hatred.
I spoke it for none hatred.
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I spake it but for an example of others to be ware thereby, and if it were in the lyke occasion to be spokē againe, I woulde speake it agayne.
I spoke it but for an Exampl of Others to be aware thereby, and if it were in the like occasion to be spoken again, I would speak it again.
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There be some that thinke and say yt I was hyred to it, and that my Lady of Somersetes grace hyred me to it.
There be Some that think and say that I was hired to it, and that my Lady of Somerset grace hired me to it.
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and that I was her fede man, & had mony of her to speake it.
and that I was her fede man, & had money of her to speak it.
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Wel, so god helpe me, and as I shall answeare in my cōscience, in my remembraunce I neuer talked wyth her grace touchyng that man in my life, nor 〈 ◊ 〉 gaue she me anye thynge in her lyfe,
Well, so god help me, and as I shall answer in my conscience, in my remembrance I never talked with her grace touching that man in my life, nor 〈 ◊ 〉 gave she me any thing in her life,
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for any such purpose, & therfore they are to blame that speake so of m•.
for any such purpose, & Therefore they Are to blame that speak so of m•.
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But •wys I coulde saye somwhat to them againe if I would, I know the bottes that nip them by the guttes.
But •wys I could say somewhat to them again if I would, I know the bottes that nip them by the guts.
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But to retourne to Eue, and declare that the sonnes of God are to be vnderstanded tgose that came of good men,
But to return to Eue, and declare that the Sons of God Are to be understanded tgose that Come of good men,
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as of Seth and Enos, and the same good parte of generacion.
as of Seth and Enos, and the same good part of generation.
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And the doughters of men are to bee vnderstanded of thē that came of Cain and of hys seede.
And the daughters of men Are to be understanded of them that Come of Cain and of his seed.
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And therefore our graunde mother Eue badde beware of maryinge wyth Caines seede, for feas of fallyng from God to wickednes therby.
And Therefore our grand mother Eue bad beware of marrying with Caines seed, for feas of falling from God to wickedness thereby.
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And here I would saye a thing to your maiesty, I shall speake it of good wyll to youre hyghnes, I would I were able to do youre grace good seruyce in anything, ye should be sure to haue it.
And Here I would say a thing to your majesty, I shall speak it of good will to your highness, I would I were able to do your grace good service in anything, you should be sure to have it.
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But I wyl say this For Goddes loue beware where you marrye, chuse youre wife in a fayeth full stocke.
But I will say this For Goddess love beware where you marry, choose your wife in a Faith full stock.
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Beware of this worldlye policy, mary in god, mary not for the great respect of alyaunce,
Beware of this worldly policy, marry in god, marry not for the great respect of alyaunce,
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for therof commeth al these euils of breakinge of wedlocke, which is amonge Princes and noble mē.
for thereof comes all these evils of breaking of wedlock, which is among Princes and noble men.
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And here I would be a Suter vnto your magestye, for I come nowe rather to be a Suter and a Peticyoner then a Preacher,
And Here I would be a Suitor unto your Majesty, for I come now rather to be a Suitor and a Petitioner then a Preacher,
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for I come nowe to take my leaue, & to take my, Vltimum uale, at leaste wise in thys place,
for I come now to take my leave, & to take my, Vltimum vale, At jest wise in this place,
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for I haue not long to lyue, so that I thyncke I shall neuer come here into this plate again,
for I have not long to live, so that I think I shall never come Here into this plate again,
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and therefore I wyll aske a petycyon of youre hyghnes: For the loue of God, take an order for maryages here in Englande.
and Therefore I will ask a petycyon of your highness: For the love of God, take an order for marriages Here in England.
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For here is maryage for plesure & boluptousnes & for goods, and so yt they may ioyne land to lād,
For Here is marriage for pleasure & boluptousnes & for goods, and so that they may join land to land,
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and possessiōs to possessiōs, they care for no more heare in Englande.
and possessions to possessions, they care for no more hear in England.
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And that is the cause of so much adultry, and so much breache of wedlocke in y• noble menne,
And that is the cause of so much adultery, and so much breach of wedlock in y• noble men,
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and gentlemen, and so much deuorcynge.
and gentlemen, and so much deuorcynge.
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And it is not now in the noble men only, but it is come nowe to the inferyor sorte.
And it is not now in the noble men only, but it is come now to the inferyor sort.
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Euerye man if he haue but a smale cause wyl cast of hys olde wife and take a new,
Every man if he have but a small cause will cast of his old wife and take a new,
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and wyll marye agayne at hys pleasure, and there be many that haue so done. I wold therfore wish that ther were a lawe prouided in thys behalfe for adulterers,
and will mary again At his pleasure, and there be many that have so done. I would Therefore wish that there were a law provided in this behalf for Adulterers,
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and that adultri shuld bee punyshed wyth deathe, and that myghte be a remedye for all this matter ▪ Ther wold not thē be so much ad ultry, whordom and lechery in England as there is.
and that adultri should be punished with death, and that might be a remedy for all this matter ▪ There would not them be so much and ultry, whoredom and lechery in England as there is.
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For the loue of God take hede to it, and se a remedye prouided for it.
For the love of God take heed to it, and see a remedy provided for it.
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I would wyshe that adultri should be punished with death.
I would wish that adultri should be punished with death.
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And that the womā being an offender, if her housbande would be a suter for her, she shoulde be pardoned for the fyrst tyme,
And that the woman being an offender, if her husband would be a suitor for her, she should be pardoned for the fyrst time,
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but not for the second tyme.
but not for the second time.
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And the mābeyng an of fēder shuld be pardoned, if hys wyfe be a suter for hym,
And the mambeing nias of fender should be pardoned, if his wife be a suitor for him,
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for the fyrst tyme, but not for the second tyme, not if he offended twyse.
for the fyrst time, but not for the second time, not if he offended twice.
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If thys lawe were made there wold not be so much adultery nor lechery vsed in the realme as there is.
If this law were made there would not be so much adultery nor lechery used in the realm as there is.
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Well I truste once yet as old as I am, to se the day that lecherye shalbe punyshed.
Well I trust once yet as old as I am, to see the day that lechery shall punished.
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It was neuer more nede, for ther was neuer more lechery vsed in England as there is at thys daye, and mayntayned.
It was never more need, for there was never more lechery used in England as there is At this day, and maintained.
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It is made but a laughinge matter, and a triste, & it is a sad matter and an earnest matter.
It is made but a laughing matter, and a triste, & it is a sad matter and an earnest matter.
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For leachery is a greate synne, Sodome & Gomore was destroyed for it.
For lechery is a great sin, Sodom & Gomorrah was destroyed for it.
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And it was one of the syns raygnyng in Niniue for whych it shoulde haue bene destroyed.
And it was one of the Sins reigning in Nineveh for which it should have be destroyed.
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But thynke ye that leacherye was alone? No no, Couetuousnesse was ioyned with it. Couetousnes foloweth lechery, and commonlie they go together.
But think you that lechery was alone? No no, Covetousness was joined with it. Covetousness Followeth lechery, and commonly they go together.
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For why, they that be geuē to voluptuousnes, and to the vyce of lechery, must haue wherewyth to mayntaine it,
For why, they that be given to voluptuousness, and to the vice of lechery, must have wherewith to maintain it,
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& that must be gotten by couetousnes.
& that must be got by covetousness.
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For at the fyrst when men fel to sinne, and chiefely to lechery, where fore the worlde shoulde be destroyed (the booke faith) ther were Giaunts in the earthe in those dayes.
For At the fyrst when men fell to sin, and chiefly to lechery, where before the world should be destroyed (the book faith) there were Giants in the earth in those days.
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And after that the sonnes of God had come to the daughters of mē, and ther had engendred with them.
And After that the Sons of God had come to the daughters of men, and there had engendered with them.
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The same became mighty men of the worlde, and men of renoume. &c. Thys is couetousnes, for y• boke sayth.
The same became mighty men of the world, and men of renown. etc. This is covetousness, for y• book say.
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Terra •rat replet• iniquitate, the earthe was reple ate with iniquitye, for they oppressed the poore.Terra •rat replet• iniquitate, the earth was reple ate with iniquity, for they oppressed the poor.
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They made them haues, pessaūts, villaines & bondmē vnto thē. Theese were Gyauntes, so called of the property of Giauntes, for they oppres the weaker,
They made them haues, peasants, villains & bondmen unto them. These were Giants, so called of the property of Giants, for they oppress the Weaker,
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and take from them what they list, by force, vyolence and oppressyon.
and take from them what they list, by force, violence and oppression.
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They were Gyauntes of the propertye of Gyauntes, not that they wer greater men of stature and strength of body then other mē wer.
They were Giants of the property of Giants, not that they were greater men of stature and strength of body then other men were.
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For certayne wryters speakynge of thys matter, say:
For certain writers speaking of this matter, say:
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that they were Gyantes for their cruelty and couetous oppression, and not in stature or pro〈 … 〉ritye of body.
that they were Giants for their cruelty and covetous oppression, and not in stature or pro〈 … 〉ritye of body.
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Forther is no reason why Sethes children could beget on Cains doughters greater mē then others were in stature of bodye.
Further is no reason why Seethes children could beget on Cains daughters greater men then Others were in stature of body.
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But they were Gyauntes in the property of Gyaunts for oppressyng of others by force and vyolence.
But they were Giants in the property of Giants for oppressing of Others by force and violence.
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And thys was couetousnes wherwith God was so dyspleased, that hee repented that he had made man,
And this was covetousness wherewith God was so displeased, that he repented that he had made man,
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and resolued vtterly to destroye the world, and so called to Noe, and told hym of it.
and resolved utterly to destroy the world, and so called to Noah, and told him of it.
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And I wyl not dyspute the matter wyth them (sayth God) from day to day,
And I will not dispute the matter with them (say God) from day to day,
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and neuer the nere, but if they wil not amēd wythin an hundreth and. xx. yeares.
and never the never, but if they will not amend within an Hundredth and. xx. Years.
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I shal brynge in an vnyuersal 〈 … 〉oud ouer theyr eares and destroye theym all.
I shall bring in an vnyuersal 〈 … 〉oud over their ears and destroy them all.
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Thys was preached by Noe to them, and so that god of his goodnes pacience and long sufferaunce, gaue them a tyme to repent and amend after hys threatenynges,
This was preached by Noah to them, and so that god of his Goodness patience and long sufferance, gave them a time to Repent and amend After his threatenings,
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because they should se theyr euyll doinges, and retourne to God. So they had an hundreth and. xx. yeares to repent.
Because they should see their evil doings, and return to God. So they had an Hundredth and. xx. Years to Repent.
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This Noe was laughed to scorne, they like doddypoles laughed thys godlye father to scorne,
This Noah was laughed to scorn, they like doddypoles laughed this godly father to scorn,
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Wel ye thinke lytle of the historye, yf ye wyl knowe the menynge of it, it is a great shewe what anger God hathe to synne.
Well you think little of the history, if you will know the menynge of it, it is a great show what anger God hath to sin.
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But how long hast thou England thou England? I can not tel, for god hathe not reuealed it vnto me,
But how long hast thou England thou England? I can not tell, for god hath not revealed it unto me,
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if hee had, So God helpe me I woulde tell you of it, I would not be afraied,
if he had, So God help me I would tell you of it, I would not be afraid,
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nor spare to tel it you for the good wyll I beare you, but I can not telle howe longe tyme ye haue,
nor spare to tell it you for the good will I bear you, but I can not telle how long time you have,
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for God hathe not opened it vnto me:
for God hath not opened it unto me:
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But I cā tell you that this lenity, this long forbering and holdynge of hys hand, prouoketh vs to repente & amende.
But I can tell you that this lenity, this long forbearing and holding of his hand, provoketh us to Repent & amend.
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And I can tell that whosoeuer contempneth thys ryches & treasure of Gods goodnes of hys mercie, hys pacience and long sufferynge, shall haue the more greuous cōdempnacion.
And I can tell that whosoever contemn this riches & treasure of God's Goodness of his mercy, his patience and long suffering, shall have the more grievous condemnation.
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This I can tell well inough, Paule telleth me thys, and I can tell that ye haue tyme to repente as longe as you lyue here in thys worlde,
This I can tell well enough, Paul Telleth me this, and I can tell that you have time to Repent as long as you live Here in this world,
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but after thys lyfe I can make no warante of anye furder tyme to repente.
but After this life I can make no warante of any further time to Repent.
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Therfore repente and amende whyle ye be here, for when ye are gonne hence, ye are past that.
Therefore Repent and amend while you be Here, for when you Are gone hence, you Are passed that.
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But how long that shall be whether to morrow or y• next day, or xx. yeare, or how long, I cannot tell.
But how long that shall be whither to morrow or y• next day, or xx. year, or how long, I cannot tell.
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But in the meane time ye haue many Jonasses to tel you of your fauts and to declare vnto you gods threatnings,
But in the mean time you have many Jonah to tell you of your Faults and to declare unto you God's threatenings,
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except ye repent and amend, therfore to returne to my matter, I say as I sayd at the begynnyng:
except you Repent and amend, Therefore to return to my matter, I say as I said At the beginning:
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Vide te et cauete ab auaricia. Videte. se it. First se it, and then amend it.Vide te et cauete ab auaricia. Videte. see it. First see it, and then amend it.
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For I promise you greate complayntes ther is of it, and much crying out, and much preching,
For I promise you great complaints there is of it, and much crying out, and much preaching,
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but none amendment that I se. But Cauete ab auaricia, beware of couetousnes. And whi of couetousnes Quia radix omnium malorum auaricia & 〈 … 〉piditas.
but none amendment that I see. But Cauete ab auaricia, beware of covetousness. And whi of covetousness Quia radix omnium malorum auaricia & 〈 … 〉piditas.
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For Couetousnesse is the roote of all euyl, and of al mischiefe.
For Covetousness is the root of all evil, and of all mischief.
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Thus saying of Paul tooke me away from the gospel y• is red in the church thys day, it tooke me from the epistle, that I wold preach vpon neyther of them both at thys tyme, I cannot tel what alled me.
Thus saying of Paul took me away from the gospel y• is read in the Church this day, it took me from the epistle, that I would preach upon neither of them both At this time, I cannot tell what alled me.
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But to tel you my imperfeccion:
But to tell you my imperfection:
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whē I was appointed to preche here, I was new come oute of a sick nes, wherof I loked to haue died and weake I was.
when I was appointed to preach Here, I was new come out of a sick nes, whereof I looked to have died and weak I was.
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Yet neuertheles whē I was appoyncted vnto it, I tooke it vpon me, how be it I repented afterward that I had done.
Yet nevertheless when I was appointed unto it, I took it upon me, how be it I repented afterwards that I had done.
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I was displesed with myself, I was testi as Jonas was when he should go preache to the Niniuits.
I was displeased with myself, I was testi as Jonah was when he should go preach to the Ninevites.
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Wel, I loked on the Gospel that is red thys daye, tut it lyked me not, I looked on the Epistle:
Well, I looked on the Gospel that is read this day, tut it liked me not, I looked on the Epistle:
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tushe I could not away with that nether.
tush I could not away with that neither.
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And yet I remember I hadde preached vpon this epistle once afore kyng Hēry the. viii. but now I could not frame with it, nor it liked me not in no sauce.
And yet I Remember I had preached upon this epistle once afore King Hēry the. viii. but now I could not frame with it, nor it liked me not in no sauce.
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Wel, this saying of Paul came in my mynde, and at last I considered and waied the matter deepely,
Well, this saying of Paul Come in my mind, and At last I considered and weighed the matter deeply,
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and then thought I thus with myself:
and then Thought I thus with myself:
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Is Couetousnes the roote of al mischefe, and of al euil? then haue at the roote, & down wythal Couetousnes.
Is Covetousness the root of all mischief, and of all evil? then have At the root, & down withal Covetousness.
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So this place of Paul brought me to thys text of Luke, Se and beware of Couetousnes Therfore you prechers out with your swordes,
So this place of Paul brought me to this text of Luke, Se and beware of Covetousness Therefore you Preachers out with your swords,
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and stryke at the roote, speake agaynste Couetousnes, and crye oute vpon it.
and strike At the root, speak against Covetousness, and cry out upon it.
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Stand not tyckynge and toyinge at the braunches, nor at the boughes, (for then ther wyl new boughes and braunches springe againe of them:) but stryke at the roote,
Stand not tyckynge and toyinge At the branches, nor At the boughs, (for then there will new boughs and branches spring again of them:) but strike At the root,
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and feare not these Giauntes of Englande, these greate men and men of power, these mē that are oppressours of the poore.
and Fear not these Giants of England, these great men and men of power, these men that Are Oppressors's of the poor.
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Fear them not, but stryke at the rote of al euil, which is mischeuouse couetousnes. For couetousnes is y• cause of rebellyon.
fear them not, but strike At the rote of all evil, which is mischeuouse covetousness. For covetousness is y• cause of rebellion.
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I haue forgotten my logyke, but yet I cā iumble at a Silogisme, & make an argumente of it to proue it by.
I have forgotten my logic, but yet I can jumble At a Syllogism, & make an argument of it to prove it by.
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Couetousnes is y• rote of al euyl: Rebelliō is an euill, Ergo. Couetousnes is ye roote of rebelliō.
Covetousness is y• rote of all evil: Rebellion is an evil, Ergo. Covetousness is the root of rebellion.
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And so it was in dede.
And so it was in deed.
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Couetousnes was the cause of rebellyon thys laste Sōmer, and both partyes had couetousnes, as well the gentle men as the commons.
Covetousness was the cause of rebellion this laste Summer, and both parties had covetousness, as well the gentle men as the commons.
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Both partyes had Couetousnes, for both parties had an inor dynate desyre to haue that they had not,
Both parties had Covetousness, for both parties had an inor dynate desire to have that they had not,
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& that is couetousnes, an inordinate desyre to haue that one hathe not. The commons wolde haue had from the gentlemen such things as they desired.
& that is covetousness, an inordinate desire to have that one hath not. The commons would have had from the gentlemen such things as they desired.
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The gentlemen would none of it, and so was ther couetousnes on bothe sydes.
The gentlemen would none of it, and so was there covetousness on both sides.
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The Commons thought they had a right to the thynges that they inordinately sought to haue.
The Commons Thought they had a right to the things that they inordinately sought to have.
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But what then, they muste not come to it that waye. Nowe on the other side the gentlemen had a desyre to kepe that they had,
But what then, they must not come to it that Way. Now on the other side the gentlemen had a desire to keep that they had,
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and so they rebelled to agaynste the kynges commaundemēt, and agaynst such good order as he and hys councelle would haue set in the realm.
and so they rebelled to against the Kings Commandment, and against such good order as he and his councelle would have Set in the realm.
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And thus both partyes had couetousnes, and bothe parties dyd rebell. I heard saye that there was godly ordynaunces deuysed for the redresse of it.
And thus both parties had covetousness, and both parties did rebel. I herd say that there was godly ordinances devised for the redress of it.
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But the Gyants would none of it in no sauce.
But the Giants would none of it in no sauce.
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I remember myne owne self a certain Giaunt, a great man, who sat in commissiō about such matters.
I Remember mine own self a certain Giant, a great man, who sat in commission about such matters.
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And whē the tounsemen shuld bryng in what had beene inclosed, he frouned and chafed and so nere loked and threatned the poore mē, that they durst not aske theyr ryghte.
And when the tounsemen should bring in what had been enclosed, he frowned and chafed and so never looked and threatened the poor men, that they durst not ask their right.
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I red of late in an act of parliament:
I read of late in an act of parliament:
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and thys act made mencion of an act that was made in kyng Henries daies (the. iii. I trowe it was, yea and suche an other buysynes there was in kynge Edwardes tyme the second also) In this parliament that I speak of, the gentlemen and the commons wer at varyaunce as they were now of late.
and this act made mention of an act that was made in King Henries days (the. iii. I trow it was, yea and such an other buysynes there was in King Edwards time the second also) In this parliament that I speak of, the gentlemen and the commons were At variance as they were now of late.
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And there the gentle men that were landlords, wold nedes haue away much landes from theyr tenantes,
And there the gentle men that were landlords, would needs have away much Lands from their tenants,
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and wold neds haue an act of parliament y• it myght be lawful for them to enclose & make seuerall frome theyr tenauntes and from the commons such porcions of theyr landes as they thoughte good, much a do ther was about thys acte.
and would neds have an act of parliament y• it might be lawful for them to enclose & make several from their tenants and from the commons such portions of their Lands as they Thought good, much a do there was about this act.
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At last it was concluded & graunted y• they myght so do, Prouided alway that they should leaue sufficient to y• tenaunt.
At last it was concluded & granted y• they might so do, Provided always that they should leave sufficient to y• tenant.
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Well it was wel yt they wer bounde to leaue sufficient for theym. But who shoulde bee the iudge to lymite what was sufficient for theym.
Well it was well that they were bound to leave sufficient for them. But who should be the judge to lymite what was sufficient for them.
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Or who shal now iudge what is sufficient, wel I for my part can not tell what is •ufficiēt.
Or who shall now judge what is sufficient, well I for my part can not tell what is •ufficient.
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But me thoughte it was well that the tenauntes & poore commons should haue sufficient, for if they had sufficiēt (thought I) they hadde cause to be quyet.
But me Thought it was well that the tenants & poor commons should have sufficient, for if they had sufficient (Thought I) they had cause to be quiet.
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And then fell I to make this argument within my selfe.
And then fell I to make this argument within my self.
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If at yt time it were put in theyr wil and power, that they myghte enclose leauing to the tennant that wer sufficient for hym,
If At that time it were put in their will and power, that they might enclose leaving to the tenant that were sufficient for him,
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yf they had it then in theyr power (thought I) that they myght thys do, they woulde leaue no more then suffyciente.
if they had it then in their power (Thought I) that they might this do, they would leave no more then sufficient.
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If they left to the tenaunts and pore commons no more in those dayes but suffycyente:
If they left to the tenants and poor commons no more in those days but sufficient:
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then if they had ani more taken from theym sence that tyme, then had they now not sufficient.
then if they had ani more taken from them sense that time, then had they now not sufficient.
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They in Christ ar equall with you. Peres of the realme muste nedes be. The poorest ploughman is in Christ equall wyth the gretest prynce that is.
They in christ Are equal with you. Peres of the realm must needs be. The Poorest ploughman is in christ equal with the greatest Prince that is.
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Let them therfore haue sufficient to mayntayne theym, and to fynde them theyr necessaryes.
Let them Therefore have sufficient to maintain them, and to find them their necessaries.
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A ploughlande must haue sheepe, yea they muste haue shepe to dunge theyr grounde for bearynge of corne (for if they haue no shepe to healpe to fat the ground, they shal haue but bare corne and thynne.) They must haue swyne for theyr foode to make theyr veneryes or bacon of, theyr bacon is theyr venisō (for thei shal now haue bangū tuum if thei get anie other venyson) so y• bacon is theyr necessary meate to feede on, whiche they may not lacke.
A ploughlande must have sheep, yea they must have sheep to dung their ground for bearing of corn (for if they have no sheep to help to fat the ground, they shall have but bore corn and thin.) They must have Swine for their food to make their veneries or bacon of, their bacon is their venison (for they shall now have bangun tuum if they get any other venison) so y• bacon is their necessary meat to feed on, which they may not lack.
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Thei must haue other cattels, as horses to draw their ploughe and for cariage of thinges to the markets,
They must have other cattles, as Horses to draw their plough and for carriage of things to the Markets,
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and kine for their milke and chese, which they muste lyue vpon and paye theyr rēts.
and kine for their milk and cheese, which they must live upon and pay their rends.
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These cattel must haue pasture whych pasture if thei lacke, the reaste must nedes fayle theim.
These cattle must have pasture which pasture if they lack, the rest must needs fail them.
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And pasture thei cānot haue, if the land be taken in and inclosed from thē. So (as I said) ther was in both partes rebellion.
And pasture they cannot have, if the land be taken in and enclosed from them. So (as I said) there was in both parts rebellion.
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Therefore for Gods loue restore theyr sufficiēt vnto them, and search no more what is the cause of rebellyon.
Therefore for God's love restore their sufficient unto them, and search no more what is the cause of rebellion.
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But se and beware of couetousnesse, for couetousnes is the cause of rebellyon.
But se and beware of covetousness, for covetousness is the cause of rebellion.
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Wel now, if couetousnes be the cause of rebellyon, then preachyng agaynste couetousnesse is not the cause of rebelliō.
Well now, if covetousness be the cause of rebellion, then preaching against covetousness is not the cause of rebellion.
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Some say that the preching now a daies is the cause of al sedicion and rebellion,
some say that the preaching now a days is the cause of all sedition and rebellion,
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for sence thys newe prechynge hathe come in, ther hath bene much sedicion, & therfore it must nedes be that y• prechyng is the cause of rebellion here in England, forsoothe our preachinge is the cause of rebelliō, much like as Christ was cause of the destrucciō of Jerusalem.
for sense this new preaching hath come in, there hath be much sedition, & Therefore it must needs be that y• preaching is the cause of rebellion Here in England, forsooth our preaching is the cause of rebellion, much like as christ was cause of the destruction of Jerusalem.
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For (saith Christ) Si non uenissē & locutus suissem eis, peccatum non haberent. &c. If I had not come (sayth Christ) and spoken to them, they should haue no synne.
For (Says christ) Si non venissem & Spoken suissem eis, peccatum non haberent. etc. If I had not come (say christ) and spoken to them, they should have no sin.
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So we preachers haue come and spoken to you:
So we Preachers have come and spoken to you:
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we haue drawen our swerdes of Gods word, and stryken at the rootes of all euyll, to haue them cut downe,
we have drawn our swords of God's word, and stricken At the roots of all evil, to have them Cut down,
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and if ye wyll not amend, what cā we do more.
and if you will not amend, what can we do more.
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And preaching is cause of sediciō here in England, much like as Ely was the cause of trouble in Israell,
And preaching is cause of sedition Here in England, much like as Ely was the cause of trouble in Israel,
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for hee was a preachet there, and toulde the people of all degrees theyr faultes,
for he was a preachet there, and told the people of all Degrees their Faults,
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and so they wynched and kycked at hym, and accused hym to Achab the kyng, that he was a sedicious fellowe,
and so they wynched and kycked At him, and accused him to Ahab the King, that he was a seditious fellow,
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and a troublous precher and made much vprore in the realme.
and a troublous preacher and made much uproar in the realm.
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So the kynge sente for hym, and he was broughte to Achab the kynge, who sayde vnto hym:
So the King sent for him, and he was brought to Ahab the King, who said unto him:
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Arte thou hee that troubleth all Israell? and Ely answered & sayde: naye, thou and thy fathers house are they that trouble al Israell.
Art thou he that Troubles all Israel? and Ely answered & said: nay, thou and thy Father's house Are they that trouble all Israel.
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Ely had preached gods word, he had playnlye told the people of theyr euill doyngs, he had shewed them Gods threatenynges: (In gods behalfe I speake, ther is neither king nor Emperoure, be they neuer in so greate estate,
Ely had preached God's word, he had plainly told the people of their evil doings, he had showed them God's threatenings: (In God's behalf I speak, there is neither King nor Emperor, be they never in so great estate,
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but they are subiecte to gods worde) and therfore he was not afrayed to say to Achab:
but they Are Subject to God's word) and Therefore he was not afraid to say to Ahab:
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it is thou and thy fathers house that causeth all the trouble in Israell. Was not thys presumptuously spoken to a king? was not this a sedicious fellow:
it is thou and thy Father's house that Causes all the trouble in Israel. Was not this presumptuously spoken to a King? was not this a seditious fellow:
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was not thys fellowes preachynge a cause of all the trouble in Israell? was he not worthy to be cast in bocardo or lytle ease? No,
was not this Fellows preaching a cause of all the trouble in Israel? was he not worthy to be cast in bocardo or little ease? No,
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but he had vsed goddes sworde which is his word, and don nothyng elsse that was euyll,
but he had used God's sword which is his word, and dONE nothing Else that was evil,
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but they coulde not abyde it, he neuer dysobeyed Achabs sworde whyche was the regal power.
but they could not abide it, he never disobeyed Ahab's sword which was the regal power.
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But Achab dysobeyed hys swerd, which was the worde of God.
But Ahab disobeyed his sword, which was the word of God.
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And therfore by the punyshmente of god much trouble arose in y• realme for the sinnes of Achab & the people.
And Therefore by the punishment of god much trouble arose in y• realm for the Sins of Ahab & the people.
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But Gods preacher goddes prophet was not the cause of y• trouble. Thē is it not we Preachers that trouble England.
But God's preacher God's Prophet was not the cause of y• trouble. Them is it not we Preachers that trouble England.
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But here is now an argument to proue the mater against the preachers.
But Here is now an argument to prove the mater against the Preachers.
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Here was preachynge agaynst couetousnes al the last yeare in Lent, and the next sōmer folowed rebellion:
Here was preaching against covetousness all the last year in Lent, and the next summer followed rebellion:
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Ergo preaching agaynst couetousnes, was y• cause of the rebellyon, A goodly argumente, Heare now I remēber an argumēt of master Mores, which he bringeth in, in a boke that he made against Bilney & here by the way I wil tel you a merytoy.Ergo preaching against covetousness, was y• cause of the rebellion, A goodly argument, Hear now I Remember an argument of master Mores, which he brings in, in a book that he made against Bilney & Here by the Way I will tell you a merytoy.
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Master Moore was once sēt, in commissyon into Kent, to help triout (if it myght be) what was y• cause of Goodwin sāds and the shelf that stopped vp Sandwych hauen.
Master Moore was once sent, in commission into Kent, to help triout (if it might be) what was y• cause of Goodwyn sands and the shelf that stopped up Sandwich Haven.
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Thyther commeth mayster Moore, and calleth the coūtry afore him, suche as were thought to be mē of experience & mē that could of lykelyhod best certify him of that matter concernynge the stoppyng of Sandwich hauē.
Thither comes master More, and calls the country afore him, such as were Thought to be men of experience & men that could of lykelyhod best certify him of that matter Concerning the stopping of Sandwich Haven.
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Among others came in before hym an old man with a whyte head, and one that was thought to be lytle lesse thē an hundreth yeares old.
Among Others Come in before him an old man with a white head, and one that was Thought to be little less them an Hundredth Years old.
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When master Moore sawe thys aged man, he thought it expedient to here him say hys mynde in thys matter (for being so old a manne it was lykely that he knewe moste of any man in that presence and companye.) So mayster Moore called this old aged man vnto hym, & sayd:
When master Moore saw this aged man, he Thought it expedient to hear him say his mind in this matter (for being so old a man it was likely that he knew most of any man in that presence and company.) So master Moore called this old aged man unto him, & said:
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Father (sayde he) tell me if ye cā, what is the cause of thys great arising of the sands & shelues heare about thys hauen, the whiche stop it vp that no ships cā ariue here.
Father (said he) tell me if you can, what is the cause of this great arising of the sands & shelves hear about this Haven, the which stop it up that no ships can arrive Here.
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Ye are the eldest man that I can espye in al thys company, so that if any man can tel any cause of it, ye of lyke lyhoode can saye most in it,
You Are the eldest man that I can espy in all this company, so that if any man can tell any cause of it, you of like lyhoode can say most in it,
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or at leste wyse more then any other man here assembeled.
or At lest wise more then any other man Here assembeled.
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yea forsoth good master (quod this old mā) for I am wel nigh an hundreth yeares old,
yea forsooth good master (quod this old man) for I am well High an Hundredth Years old,
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and no man here in thys companye anye thynge nere vnto mine age.
and no man Here in this company any thing never unto mine age.
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Wel then (quod master Moore) how saye you in this matter? what thike ye to be the cause of these shelues and 〈 … 〉attes that stop vp Sandwych hauen? Forsothe syr (quoth he) I am an old mā I thinke that Tenterton steple is the cause of Goodwyn sandes,
Well then (quod master Moore) how say you in this matter? what Thick you to be the cause of these shelves and 〈 … 〉attes that stop up Sandwich Haven? Forsooth sir (quoth he) I am an old man I think that Tenterden steeple is the cause of Goodwyn sands,
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for I am an olde mā syr (quod he) and I may remember the building of Tentertō steple,
for I am an old man sir (quod he) and I may Remember the building of Tenterden steeple,
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& I may remember when there was no steeple at all there.
& I may Remember when there was no steeple At all there.
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And before that Tenterton steeple was in buildynge, ther was no manner of speakyng of any flats or sands that stopped the heauen,
And before that Tenterden steeple was in building, there was no manner of speaking of any flats or sands that stopped the heaven,
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and therfore I think that Tenterton steple is the cause of the destroyinge and the decaying of Sandwyche hauen.
and Therefore I think that Tenterden steeple is the cause of the destroying and the decaying of Sandwich Haven.
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And euen so to my purpose is preachynge of Gods word the cause of rebellyon, as Tenterton steple was cause that Sandwich hauē is decaied.
And even so to my purpose is preaching of God's word the cause of rebellion, as Tenterden steeple was cause that Sandwich Haven is decayed.
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And is not this agai matter, that such shuld be takē for great wyse men, yt wyll thus reasō against ye preacher of Gods word? But here I wold take an occasyō by the waye of a dygressyon to speake somewhat to my Sisters the womē to do them some good to,
And is not this again matter, that such should be taken for great wise men, that will thus reason against you preacher of God's word? But Here I would take an occasion by the Way of a dygressyon to speak somewhat to my Sisters the women to do them Some good to,
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because I would do al folkes good if I coulde, before I take my Vltimum uale (at least wise here of this place) for I thynk 〈 ◊ 〉 shal no more come here.
Because I would do all folks good if I could, before I take my Vltimum vale (At least wise Here of this place) for I think 〈 ◊ 〉 shall no more come Here.
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For I 〈 ◊ 〉 I haue not long to lyue.
For I 〈 ◊ 〉 I have not long to live.
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So that I iudge I take my leaue nowe of the courte for euer, & shall no more come in this place.
So that I judge I take my leave now of the court for ever, & shall no more come in this place.
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Achab was a kyng, but Jesabel Jesabel she was y• perilous woman.
Ahab was a King, but Jezebel Jezebel she was y• perilous woman.
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She wold rule her husbād the kinge, she woulde beare a stroke in althings, and she wold order maters as pleased her,
She would Rule her husband the King, she would bear a stroke in All things, and she would order maters as pleased her,
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and so wil many women doo, they will rule theyr husbandes and do althinges after their own minds.
and so will many women do, they will Rule their Husbands and do All things After their own minds.
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They do therin against the order by God appoynted theym. They breake theyr Iniuncyon that God gaue vnto them.
They do therein against the order by God appointed them. They break their Injunction that God gave unto them.
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Yea, it is now come to y• lower sort, to meane mens wyues, they wyll rule and apparelle them selues gorgeously,
Yea, it is now come to y• lower sort, to mean men's wives, they will Rule and apparel them selves gorgeously,
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and some of them far aboue theyr degrees, whyther theyr husbandes wyl or no. But they breake theyr Iniuncion, and do therin contrari to Gods ordynance. God saythe: Subdita eris sub pote•tate uiri.
and Some of them Far above their Degrees, whither their Husbands will or no. But they break their Injunction, and do therein contrari to God's ordnance. God say: Subdita eris sub pote•tate uiri.
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Thou shalt be subiect vnder the power of thy husbande. Thou shalte be subiect.
Thou shalt be Subject under the power of thy husband. Thou shalt be Subject.
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Women are subiectes, ye be subiects to your husbāds, At the first y• mā & the womā wer equal.
Women Are Subjects, you be Subjects to your Husbands, At the First y• man & the woman were equal.
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But after that she had geuen credyte to the serpente, then she had a iniunccion set vpon her:
But After that she had given credit to the serpent, then she had a injunction Set upon her:
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Subditaeris subpotestate uiri, thou shalt be subiect vnder ye power of thy husbād.Subjects subpotestate uiri, thou shalt be Subject under you power of thy husband.
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And as for 〈 ◊ 〉 part of her iniuncciō she taketh, & she taketh one part of her pēnance, because she cannot auoyd it: and that is:
And as for 〈 ◊ 〉 part of her injunction she Takes, & she Takes one part of her penance, Because she cannot avoid it: and that is:
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In dolore paries: Thou shalte brynge forth chyldren wyth payne and traueile.In dolore paries: Thou shalt bring forth children with pain and travel.
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Thys parte of theyr iniunccyon they take, and yet is the same so greuous, that Christome sayeth:
This part of their iniunccyon they take, and yet is the same so grievous, that Christ's Saith:
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if it were not for the ordinaunce of God which cannot be made frustrate by mā, they would neuer come to it againe for no worldly good.
if it were not for the Ordinance of God which cannot be made frustrate by man, they would never come to it again for no worldly good.
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But god hath prouided here in. And (as Christe sayeth in the Gospel:
But god hath provided Here in. And (as Christ Saith in the Gospel:
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Muiter cū parit tristici• habet. etc. The woman when she beareth child hath sorowe, but afterwardes she remembreth not the payne,Mutter cū parit tristici• habet. etc The woman when she bears child hath sorrow, but afterwards she Remember not the pain,
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because there is a soul brought forth into the worlde.
Because there is a soul brought forth into the world.
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But as it is a part of your penaunce ye we men to trauel in be aryng your chyldren:
But as it is a part of your penance you we men to travel in be aryng your children:
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so is it a part of youre pennaunce to be subiects vnto your husbandes, ye are vnderlynges, vnderlinges, and muste be obedyente.
so is it a part of your penance to be Subjects unto your Husbands, you Are underlings, underlings, and must be obedient.
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But this is now made a trifle and a smal matter. And yet it is a sadde matter a godly matter, a gostly mater.
But this is now made a trifle and a small matter. And yet it is a sad matter a godly matter, a ghostly mater.
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A matter of damnaciō and saluacion. And Paul saith yt a womā oughte to haue a power on her heade.
A matter of damnation and salvation. And Paul Says that a woman ought to have a power on her head.
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What is thys to haue a power on her head? It is a māner of speaking of the scripture,
What is this to have a power on her head? It is a manner of speaking of the scripture,
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& to haue her power on her heade, is to haue a sygne and a token of power, whiche is by coueringe of her heade, declaring that she hath a superioure aboue her, by whome she ought to be ruled and ordred.
& to have her power on her head, is to have a Signen and a token of power, which is by covering of her head, declaring that she hath a superioure above her, by whom she ought to be ruled and ordered.
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For the is not immediatly vnder God, but mediately.
For thee is not immediately under God, but mediately.
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For by their iniunccion the husband is theyr head vnder God & they subiectes vnto their husbādes.
For by their injunction the husband is their head under God & they Subjects unto their Husbands.
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But this power that some of thē haue is disgused geare and of straunge facyons. They muste we are Frenchehoodes, and I cannot tell you I, what to call it.
But this power that Some of them have is disgused gear and of strange fashions. They must we Are French hoods, and I cannot tell you I, what to call it.
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And when they make theim ready & come to the couering of their head, they wyll call and saye, geue me my French hoode,
And when they make them ready & come to the covering of their head, they will call and say, give me my French hood,
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and geue me my Bonet or my cap & so furth.
and give me my Bonnet or my cap & so forth.
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I wold wish that y• women wold cal the couering of their heades by the termes of the scripture.
I would wish that y• women would call the covering of their Heads by the terms of the scripture.
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As when she woulde haue her cappe, I wold she wold say geue me my power, I would they woulde learne to speake,
As when she would have her cap, I would she would say give me my power, I would they would Learn to speak,
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as the holye ghoste speketh, and cal it by such a name as Sainte Paule doothe.
as the holy ghost Speaketh, and call it by such a name as Saint Paul doth.
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I wolde they wold (as they haue much pryckynge) when they put on their cap, I wolde thei wold haue this meditaciō, I am nowe puttyng on my power vpō my head,
I would they would (as they have much pricking) when they put on their cap, I would they would have this meditation, I am now putting on my power upon my head,
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If they hadde this thoughte in their mindes, they wold not make so much pricking vp of them selfes as they do now a daies.
If they had this Thought in their minds, they would not make so much pricking up of them selves as they do now a days.
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But now heare is a vengaunce deuil: we must haue our power from Turkey of Ueluet, and gay it muste be.
But now hear is a vengeance Devil: we must have our power from Turkey of Velvet, and gay it must be.
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Farre fet, deare bought, and when it commeth it is a false signe. I had rather haue a true Englysh signe then a false signe frō Turki.
far fetched, deer bought, and when it comes it is a false Signen. I had rather have a true English Signen then a false Signen from Turki.
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It is a false signe when it couereth not their heades as it shoulde do.
It is a false Signen when it Covereth not their Heads as it should do.
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For if they woulde keepe it vnder the power as they ought to do, there shoulde not any such Tussockes nor tuftes be sene,
For if they would keep it under the power as they ought to do, there should not any such Tussocks nor tuftes be seen,
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as there be, nor suche laying oute of y• heere nor breydynge to haue it open.
as there be, nor such laying out of y• Here nor breydynge to have it open.
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I wolde merueile of it how it shulde come to be so abused and so farre out of order, sauing that I know by experience, that mani wil not bee ruled by theyr husbandes as they oughte to be.
I would marvel of it how it should come to be so abused and so Far out of order, Saving that I know by experience, that mani will not be ruled by their Husbands as they ought to be.
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I haue bene desyred to exhort some, and wyth some I could do litle in that mater.
I have be desired to exhort Some, and with Some I could do little in that mater.
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But ther be nowe manye Adams that wil not displease their wiues, but wil in thys behalfe let them haue all theyr owne mindes and do as them listeth.
But there be now many Adams that will not displease their wives, but will in this behalf let them have all their own minds and do as them lists.
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And some others agayne ther be nowe a daies y• wyll defend it, & say it mai be suffred well inough,
And Some Others again there be now a days y• will defend it, & say it mai be suffered well enough,
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because it is not expresse in Scripture, nor spoken of by name.
Because it is not express in Scripture, nor spoken of by name.
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Thoughe we haue not expressed mencion in scripture against such laying out of the heare in Tussockes and Tufftes:
Though we have not expressed mention in scripture against such laying out of the hear in Tussocks and Tuftes:
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yet we haue in scripture expresse mencyon. Detortis erinibus, Of writhen heare, that is for the nonce forced to courle.
yet we have in scripture express mention. Detortis erinibus, Of writhen hear, that is for the nonce forced to courle.
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But of these tussocks that are layd out now a dayes, there is no mencyon made in scriptures,
But of these tussocks that Are laid out now a days, there is no mention made in Scriptures,
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because they were not vsed in scripture time.
Because they were not used in scripture time.
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Thei wer not yet come to be so far out of order, as to lay out such tussocks and tufftes,
They were not yet come to be so Far out of order, as to lay out such tussocks and Tuftes,
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but I wyl tell the, if thou wylt nedes laye it oute, or if thou wylte neades shew thy heare and haue it seene:
but I will tell thee, if thou wilt needs say it out, or if thou wilt neades show thy hear and have it seen:
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go and powle thy head or roūd it, as mē do, for to what purpose is it to pul it out so,
go and powle thy head or round it, as men do, for to what purpose is it to pull it out so,
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and to laye it oute? some do it (say they) of a simplicity, Some do it of a pryde. And some of other causes.
and to say it out? Some do it (say they) of a simplicity, some do it of a pride. And Some of other Causes.
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But they do it because they wyll be quarter masters with their husbāds, quarter masters? Nay, half maisters yea some of them wil be hole masters and rule the roast as they liste, theym selues.
But they do it Because they will be quarter Masters with their Husbands, quarter Masters? Nay, half masters yea Some of them will be hold Masters and Rule the roast as they list, them selves.
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But these defenders of it wil not haue it euyl, because it is not spoken of in scripture.
But these defenders of it will not have it evil, Because it is not spoken of in scripture.
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But ther be other thinges as euyll as thys whyche are not spoken of in scripture expressely,
But there be other things as evil as this which Are not spoken of in scripture expressly,
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but they are employed in scrypture as well as though they were ther expressely spoken of. For the Prophete Esay sayth.
but they Are employed in scripture as well as though they were there expressly spoken of. For the Prophet Isaiah say.
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Vequi consurgitis mane ad comessandum, ad Ebrietatem sectandam, et potan do usque aduesperam, ut uino estuetis. Vequi consurgitis mane ad comessandum, ad Ebrietatem sectandam, et Potan do usque aduesperam, ut uino estuetis.
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Woo vnto you that aryse early in the morninge, and goo to drynckynge vntyll nyght, that ye may swimme in wine.
Woo unto you that arise early in the morning, and goo to drynckynge until night, that you may swim in wine.
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This is the scripture agaynste banquetting and dronkennes.
This is the scripture against banqueting and Drunkenness.
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But now they banquet al nyght, and lye a bed in the day tyme tyl none,
But now they banquet all night, and lie a Bed in the day time till none,
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& the scrypture speaketh nothinge of that.
& the scripture speaks nothing of that.
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But whan then? the deuyll hath hys purpose thys waye, as well as the other, he hath his purpose as well by reuellynge and kepynge ill rule al nyghte as by rysynge earely in the morning and banquetinge alday.
But when then? the Devil hath his purpose this Way, as well as the other, he hath his purpose as well by reuellynge and keeping ill Rule all night as by rising early in the morning and banqueting alday.
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So the deuil hath his purpose both wayes. Ye noble men, ye great men I wote not what rule ye kepe:
So the Devil hath his purpose both ways. the noble men, you great men I wot not what Rule you keep:
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For Goddes sake here the complayntes and suytes of the poore. Many complain agaynste you y• ye liea bed till viii. or. ix or. x.
For Goddess sake Here the complaints and suits of the poor. Many complain against you y• you liea Bed till viii. or. ix or. x.
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of the clocke, I cannot tell what reuell ye haue ouer night, whether in banquetyng, or dycynge, or cardynge, or how it is.
of the clock, I cannot tell what revel you have over night, whither in banqueting, or dycynge, or carding, or how it is.
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But in the mornyng when poore Suters come to your houses, ye cannot be spoken wythall.
But in the morning when poor Suitors come to your houses, you cannot be spoken withal.
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They are kept sometymes withoute youre gates, or if they be lette into the hall or some vtter chamber, out commeth one or other.
They Are kept sometimes without your gates, or if they be let into the hall or Some utter chamber, out comes one or other.
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Sirre, ye cānot speake wyth my Lord yet, my lord is a sleepe or he hath had busines of y• kyngs al nyghte. &c. And thus poore Suters are dryuen of from daye to daye, that they cānot speke wt you in. iii. or. iiii.
Sir, you cannot speak with my Lord yet, my lord is a sleep or he hath had business of y• Kings all night. etc. And thus poor Suitors Are driven of from day to day, that they cannot speak with you in. iii. or. iiii.
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dayes, ye a hole month, what shal I say more? ye a hole yeare somtymes erre they can come to youre spech, to be harde of you,
days, you a hold Monn, what shall I say more? you a hold year sometimes err they can come to your speech, to be harden of you,
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For gods loue looke better to it, speake wyth pore menne when they come to your houses,
For God's love look better to it, speak with poor men when they come to your houses,
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and dyspatche poore suiters, as in deede some noble men do, and wold Christ that al noble men woulde so do. But some do.
and dispatch poor Suitors, as in deed Some noble men do, and would christ that all noble men would so do. But Some doe.
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I went one day my selfe be tyme in the mornyng to a great mās house, to speake wyth him, in busynes that I had of min own.
I went one day my self be time in the morning to a great men house, to speak with him, in business that I had of min own.
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And me thought I was vp betimes, but whē I came thyther, the great man was gon forth, about such affayres as behoued hym, or I came.
And me Thought I was up betimes, but when I Come thither, the great man was gone forth, about such affairs as behooved him, or I Come.
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Welle, yet (thought I) thys is well, I lyke thys wel. Thys man dothe somewhat regard and consider his office and dutye.
Well, yet (Thought I) this is well, I like this well. This man doth somewhat regard and Consider his office and duty.
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I came to late for myne owne matter, and loste my iourny, and my earely risinge to and yet I was glad y• I had bene so begyled.
I Come to late for mine own matter, and lost my journey, and my early rising to and yet I was glad y• I had be so beguiled.
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For Gods loue folowe thys example ye greate men, and aryse in the mornynges, & be redi for men to speake with them,
For God's love follow this Exampl you great men, and arise in the mornings, & be redi for men to speak with them,
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and to dyspatche Sewters that resort vnto you.
and to dispatch Suitors that resort unto you.
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But al these I brynge to dysproue them that defende euyll thynges, because they be not expresly spoken agaynste in the scripture.
But all these I bring to dysproue them that defend evil things, Because they be not expressly spoken against in the scripture.
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But what forceth that? when the dyuyll hath hys purpose and is serued as well one waye as an other waye:
But what forceth that? when the dyuyll hath his purpose and is served as well one Way as an other Way:
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thoughe it be not expressye spoken agaynst in scripture, yet I rekē plainely inough emploied in the scripture.
though it be not expressye spoken against in scripture, yet I reckon plainly enough employed in the scripture.
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But nowe to come to my matter agayne.
But now to come to my matter again.
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Videte et cauete ab auaricia, See and beware of Couetousnes, and I shall desyre you to consyder. iiii.Videte et cauete ab auaricia, See and beware of Covetousness, and I shall desire you to Consider. iiii.
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thinges, Quis dicat, quid dicat, cui dicat, et quare dicat, who speakethe it, what he speaketh, to whom he speaketh, & wherefore he speaketh it.
things, Quis dicat, quid dicat, cui dicat, et quare dicat, who Speaketh it, what he speaks, to whom he speaks, & Wherefore he speaks it.
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As here Christe speaketh, to a rych man against auarice.
As Here Christ speaks, to a rich man against avarice.
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And whi against auarise? what shal be the ende of all couetouse persons? eternall damnacyon.
And whi against auarise? what shall be the end of all covetous Persons? Eternal damnation.
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For the couetouse persons (saith Paule) shal not possesse ne enter into the kyngedome of God, heare therefore I shall desyre you to pray. &c. VIdete cauete ab auaricia, See, and beware of couetousenes.
For the covetous Persons (Says Paul) shall not possess ne enter into the Kingdom of God, hear Therefore I shall desire you to pray. etc. Videte cauete ab auaricia, See, and beware of couetousenes.
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First who spake these wordes? Forsothe Christe speake them, if I had spoken them of my self, it had bene litle worthe.
First who spoke these words? Forsooth Christ speak them, if I had spoken them of my self, it had be little worth.
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But Christ spake, and vppon a good occasion: The story is Duo litigaban〈 … 〉 inter se.
But christ spoke, and upon a good occasion: The story is Duo litigaban〈 … 〉 inter se.
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ther were two at strife betwene thē selues. Luc. xii. and by thys it appeareth that Christ spake thē wel.
there were two At strife between them selves. Luke xii. and by this it appears that christ spoke them well.
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Christ spake these wordes at that time, and nowe he speaketh them by hys preacher, whome ye oughte to beleue and so it is al one.
christ spoke these words At that time, and now he speaks them by his preacher, whom you ought to believe and so it is all one.
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But vpon what occasion dyd he speake it, there wer. ii. brethren at stryfe together for landes, welthy men (as it appeareth) and the ritch felow wold not tary till Christe had ended his sermon:
But upon what occasion did he speak it, there were. ii. brothers At strife together for Lands, wealthy men (as it appears) and the rich fellow would not tarry till Christ had ended his sermon:
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but interrupted it, and wold nedes haue his matter dispatched by and by.
but interrupted it, and would needs have his matter dispatched by and by.
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He was at Christes Sermon, but yet he would not differ his worldlycause tyl Christ had made an end of his godly exhortacion.
He was At Christ's Sermon, but yet he would not differ his worldlycause till christ had made an end of his godly exhortation.
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Thys was a thornie brother, he was a gospeller, he was a carnall gospeller (as manye be nowe adaies for a piece of an abbey or for a porcyon or chaūtry lands) to get somwhat by it and to serue hys comodytye:
This was a thorny brother, he was a gospeler, he was a carnal gospeler (as many be now adais for a piece of an Abbatiae or for a portion or chantry Lands) to get somewhat by it and to serve his comodytye:
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He was a gospeller one of ye new brethrē somewhat worsse then a rancke papiste.
He was a gospeler one of you new brothers somewhat Worse then a rank papist.
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How be it a rancke papyst now a dayes shall soner haue promocyon then a true Gospeller shall haue, the more pity.
How be it a rank papist now a days shall sooner have promotion then a true Gospeler shall have, the more pity.
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But this was a thorni gospeller, he heard Christes preachynge and followed hym for company, and heard his words.
But this was a thorni gospeler, he herd Christ's preaching and followed him for company, and herd his words.
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But he was neuer the better for it, but the care of the world, so choked the worde of God in hym, that he could not heare the sermon to ye end,
But he was never the better for it, but the care of the world, so choked the word of God in him, that he could not hear the sermon to you end,
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but interrupted the sermō for hys worldly matter yer it wer al done? And what was Christe then doinge? forsoo the he was sowing of good seede,
but interrupted the sermon for his worldly matter year it were all done? And what was Christ then doing? forsoo the he was sowing of good seed,
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but it fell vppon stonye ground, so that it could not take any rote in thys fellowe to bringe forthe good fruit in him.
but it fell upon stony ground, so that it could not take any rote in this fellow to bring forth good fruit in him.
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And let me tel you of the sede that Christ was then sowing.
And let me tell you of the seed that christ was then sowing.
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Beare with me a whyle and seinge that I come nowe to take myne Vltimū uale of this place, heare me pacientlye,
Bear with me a while and sing that I come now to take mine Ultimum vale of this place, hear me patiently,
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and gyue me leaue a lytell whyle, and let me take my leaue honestly.
and gyve me leave a little while, and let me take my leave honestly.
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At the time when this fellowe interrupted Christes sermō, he was preachynge a longe Sermon to hys Dyscyples,
At the time when this fellow interrupted Christ's sermon, he was preaching a long Sermon to his Disciples,
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and to the people beynge gathered together in a wounderfull great multitude as appeareth in the xii. Chapter of Saynte Lukes Gospel, and ther he first of al taught hys disciples a good lesson, saying: Cauete uobis a farmento Phariseorum.
and to the people being gathered together in a wonderful great multitude as appears in the xii. Chapter of Faint Lukes Gospel, and there he First of all taught his Disciples a good Lesson, saying: Cauete uobis a farmento Phariseorum.
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Beware in any wise (sayth he) from the leuen of the Pharises.
Beware in any wise (say he) from the Leven of the Pharisees.
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What is thys leuen of the Pharises? Leauē is somtimes taken for corrupt lyuyng, whyche infectethe others by the euyll example therof,
What is this Leven of the Pharisees? Leauē is sometimes taken for corrupt living, which infectethe Others by the evil Exampl thereof,
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and agaynst such corrupte lyuing, Gods preachers must cry oute earnestlye, and neuer cease tyll it be rooted vp.
and against such corrupt living, God's Preachers must cry out earnestly, and never cease till it be rooted up.
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In the Cytye of Corinthe one had maryed his stepmother, hys fathers wyfe. And he was a iolye fellow a great riche man, an alderman of the Cyty,
In the city of Corinth one had married his stepmother, his Father's wife. And he was a jolly fellow a great rich man, an alderman of the city,
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and therfore they wyncked at it, they wold not medle in the matter, they had nothyng to do with it,
and Therefore they wyncked At it, they would not meddle in the matter, they had nothing to do with it,
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and he was one of the head mē, of such rule & authority that they durste not, manye of them.
and he was one of the head men, of such Rule & Authority that they durst not, many of them.
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But. S. Paule hearing of yt matter, writ vnto them, and in Gods behalfe charged them, to do away suche abhomynacyon frō among them.
But. S. Paul hearing of that matter, writ unto them, and in God's behalf charged them, to do away such abomination from among them.
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Saint Paule woulde not leaue them, till he had excommunicated the wycked doer of suche abhominacion.
Saint Paul would not leave them, till he had excommunicated the wicked doer of such abomination.
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If we should nowe excōmunicate all suche wycked doers, ther wold be much a do in England, Ye that are Magestrates, she we fauour for affeccion to such,
If we should now excommunicate all such wicked doers, there would be much a do in England, You that Are Magistrates, she we favour for affection to such,
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& wyll not suffer they may be rooted oute or put to shame.
& will not suffer they may be rooted out or put to shame.
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Oh, he is such a mans seruāt, we may not do hym anie shame, Oh, he is a gentlemā. &c. And so the thing is not now any thynge looked vnto.
O, he is such a men seruamt, we may not do him any shame, O, he is a gentleman. etc. And so the thing is not now any thing looked unto.
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Lecherye is vsed thoroweoute England, and such lecherye as is vsed in none other place of the world.
Lechery is used thoroweoute England, and such lechery as is used in none other place of the world.
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And yet it is made a matter of sport, a matter of nothynge, a lawghyng matter,
And yet it is made a matter of sport, a matter of nothing, a lawghyng matter,
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and a tryste not to be passed on, nor not to be refourmed.
and a tryst not to be passed on, nor not to be reformed.
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But beware ye that are magestrates, theyr synne dothe leauen you all, Therefore for gods loue beware of thys leuē.
But beware you that Are Magistrates, their sin doth leaven you all, Therefore for God's love beware of this leuē.
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Wel I trust it wil be one daye amēded.
Well I trust it will be one day amended.
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I loke not to liue lōg, & yet I trust (as old as I am) to liue so lōg as to se lechery punyshed.
I look not to live long, & yet I trust (as old as I am) to live so long as to see lechery punished.
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I wold wysh yt Moyses law were restored for punyshment of lechery, & that the offēders therin myghte be punyshed according to y• prescripcion of Moyses lawe.
I would wish that Moses law were restored for punishment of lechery, & that the offenders therein might be punished according to y• prescription of Moses law.
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And here I will make a sute to your hyghenesse to restore vnto the churche y• discipline of Christ.
And Here I will make a suit to your hyghenesse to restore unto the Church y• discipline of christ.
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In excommunicatinge such as be notable offenders, nor neuer deuyse anye other waye.
In excommunicating such as be notable offenders, nor never devise any other Way.
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For no man is able to deuyse a better waye then God hathe done, which is excommunicacyon to put them from the congregacyon tyl they be confounded.
For no man is able to devise a better Way then God hath done, which is excommunication to put them from the congregation till they be confounded.
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Therefore restore Christes discyplyne for excommunicaciō. And that shall be a mean both to pacifi gods wrath and indygnacion against vs,
Therefore restore Christ's discyplyne for excommunication. And that shall be a mean both to pacifi God's wrath and indygnacion against us,
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and also that les habominacion shall be vsed, then in tymes paste hath bene, and is at thys daye.
and also that less habominacion shall be used, then in times past hath be, and is At this day.
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I speake thys of a conscyence, and I meane and moue it of a good wyl to your grace and youre realme.
I speak this of a conscience, and I mean and move it of a good will to your grace and your realm.
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Bring into the churche of Englande open discipline of excommunicacion that open synners maye be strycken wyth.
Bring into the Church of England open discipline of excommunication that open Sinners may be stricken with.
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Somtime leauen is taken for corrupt doctryne, and so it is here taken in this place when he sayeth:
Sometime leaven is taken for corrupt Doctrine, and so it is Here taken in this place when he Saith:
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Be ware of the leauen of the Pharise is. For Christ intended to make his discyples teachers of all the world:
Be aware of the leaven of the Pharisee is. For christ intended to make his Disciples Teachers of all the world:
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and therefore to beware of corrupte doctryne.
and Therefore to beware of corrupt Doctrine.
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And that that he saied to them he sayeth also to vs. Receyue no corrupte doctryne, no myngle mangle:
And that that he said to them he Saith also to us Receive not corrupt Doctrine, no mingle mangle:
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yet there be leaueners yet styll and mingle manglers, that haue sowred Christes doctryne, wyth the leauen of the Pharysyes.
yet there be leaueners yet still and mingle manglers, that have soured Christ's Doctrine, with the leaven of the Pharisees.
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Yea and where there is anye peace of leauen, they will maintaine that one piece, more then all the doctrine of Christ,
Yea and where there is any peace of leaven, they will maintain that one piece, more then all the Doctrine of christ,
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and about that purpose they occupy and bestowe all their wittes. This was the firste seede.
and about that purpose they occupy and bestow all their wits. This was the First seed.
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The seconde seede was Nihil occultum, quod non reuelabitur. There is nothynge pryuye or hydden that shall not be reuealed and opened.
The seconde seed was Nihil occultum, quod non reuelabitur. There is nothing pryuye or hidden that shall not be revealed and opened.
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It parteyne the all to one purpose, for there he taughte his disciples too beware of the leauen, whyche was hypocrysye declarynge vnto them that hypocrisye, woulde not be all wayes hydden but such as wer not syncere shoulde be knowen at the laste daye,
It parteyne the all to one purpose, for there he taught his Disciples too beware of the leaven, which was hypocrysye declaring unto them that hypocrisy, would not be all ways hidden but such as were not sincere should be known At the laste day,
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and all that was taughte shoulde at length be knowen. It hathe also an other meanynge for it is Gods prouerbe.
and all that was taught should At length be known. It hath also an other meaning for it is God's proverb.
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There is nothynge so pryuye but it shall be opened, at leaste wyse in the greate daye of reconnynge.
There is nothing so pryuye but it shall be opened, At jest wise in the great day of reconnynge.
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In the dreadefull daye of the generall accompte, in the daye of reuelacion. Then shall it be openlye know en what so euer is doone:
In the dreadful day of the general accompt, in the day of Revelation. Then shall it be openly know en what so ever is done:
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be it neuer so pryuelye doone.
be it never so pryuelye done.
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Theese fellowes that haue their fetches and theyr far compasses too brynge thynges too their purposes, worcke they neuer so preuely neuer so couertlye,
These Fellows that have their Fetches and their Far compasses too bring things too their Purposes, work they never so privily never so covertly,
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yet at the laste daye, their doynges shall be openlye reuealed.
yet At the laste day, their doings shall be openly revealed.
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Vsque ad sacietatem uisionis (saythe the Prophet Esay) that is, tyll all the worlde shall see it, to their shame and confusyon that are the doers of it. As the Prophete Jeremy sayth: Sicut confunditur fur qui deprehenditur. Vsque ad sacietatem uisionis (say the Prophet Isaiah) that is, till all the world shall see it, to their shame and confusion that Are the doers of it. As the Prophet Jeremiah say: Sicut confunditur fur qui deprehenditur.
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&c. Euen as a theife that is taken with the manner when he stealethe. So shall synners be openlye confounded, and theyr euyl doinges opened.
etc. Eve as a thief that is taken with the manner when he stealeth. So shall Sinners be openly confounded, and their evil doings opened.
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Yea and thoughe it bee not knowen in thys worlde, yet it shall be knowen at the laste daye to theyr dampnacyons.
Yea and though it be not known in this world, yet it shall be known At the laste day to their damnations.
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In deede God hathe veryfyed hys prouerbe frome tyme to tyme. Nothynge is so preuy the which shal not be reueyled.
In deed God hath verified his proverb from time to time. Nothing is so privy the which shall not be revealed.
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Whē Cayne had kylled hys brother Abel:
When Cayne had killed his brother Abel:
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he thought he had conueied the matter so preuelye and so closelye, that it should neuer haue bene knowen nor haue come to lyghte,
he Thought he had conveyed the matter so preuelye and so closely, that it should never have be known nor have come to Light,
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but fyrste God knewe it well inough, and called vnto him saying: Caine wher is thy brother:
but First God knew it well enough, and called unto him saying: Cain where is thy brother:
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Abell? tut he thought he coulde haue begyled God to. And therefore he answered.
Abel? tut he Thought he could have beguiled God to. And Therefore he answered.
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408
I canne not tell, what (quod Cain) am I set to kepe my brother? I cannot tell where he is.
I can not tell, what (quod Cain) am I Set to keep my brother? I cannot tell where he is.
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But at last he was confounded, and hys murther brought to lyght. And now al the world readeth it in the Byble.
But At last he was confounded, and his murder brought to Light. And now all the world readeth it in the bible.
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Josephes brethren had solde hym a waye:
Josephus brothers had sold him a Way:
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they toke hys motely cote and he sprinckled it ouer and ouer wyth bloude, they thoughte all was cocke sure, they had cōueyed the matter so secretly, that they thought al ye world coulde neuer haue espyed it.
they took his motely coat and he sprinkled it over and over with blood, they Thought all was cock sure, they had conveyed the matter so secretly, that they Thought all the world could never have espied it.
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And yet oute it came to theyr greate benefit. And nowe it is knowen to vs all as many as can read the Byble.
And yet out it Come to their great benefit. And now it is known to us all as many as can read the bible.
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413
Dauid sawe a fayre woman washe her naked.
David saw a fair woman wash her naked.
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Thoughe he was strayght waye rauished, he was cleane gone by and wold nedes haue her.
Though he was straight Way ravished, he was clean gone by and would needs have her.
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415
He sent for her Yea he had gentlemen of hys chamber aboute hym that went for her by and by and fet her.
He sent for her Yea he had gentlemen of his chamber about him that went for her by and by and fetched her.
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416
And here I haue an other sute to your hyghnes. Whē you come to age beware what parsons ye haue aboute you.
And Here I have an other suit to your highness. When you come to age beware what parsons you have about you.
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417
For if ye be set on pleasure, or dysposed to wantōnesse. Ye shall haue mynysters ynoughe, to be furtherers and instrumentes of it.
For if you be Set on pleasure, or disposed to wantonness. You shall have Ministers enough, to be furtherers and Instruments of it.
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418
But Dauid by hys wysdome and pollicy thought so to haue cloked the matter, that it shuld neuer haue bene knowen.
But David by his Wisdom and policy Thought so to have cloaked the matter, that it should never have be known.
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419
He sente for her husbande Urias, and shewed hym a fayre countenaunce, and loked mere lye on hym,
He sent for her husband Urias, and showed him a fair countenance, and looked mere lie on him,
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and sente hym foorthe to warre that he myghte doo hys pleasure wyth Bersaba afterwarde, & he thoughte he had wrought wōderous pryuelye.
and sent him forth to war that he might do his pleasure with Beersheba afterward, & he Thought he had wrought wondrous pryuelye.
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He thoughte all the matter cocke sure.
He Thought all the matter cock sure.
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But the Prophet of God (Nathan) came and layde hys faulte plaine before his face,
But the Prophet of God (Nathan) Come and laid his fault plain before his face,
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& who is now that knoweth it not? Elyzeus seruāt Giezi, a bribing brother, he came coulourablye to Naaman the Sirian:
& who is now that Knoweth it not? Elisha seruamt Gehazi, a bribing brother, he Come coulourablye to Naaman the Sirian:
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he fained a tale of his mayster Elizeus, as al bribers wyll do & tolde hym that his maister had nede of this and that,
he feigned a tale of his master Elisha, as all bribers will do & told him that his master had need of this and that,
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and tooke of Naaman certaine thinges and brybed it awaye to hys owne behoofe secretly, and thought that it shulde neuer haue come oute, but Elizeus knewe it well inoughe.
and took of Naaman certain things and bribed it away to his own behoof secretly, and Thought that it should never have come out, but Elisha knew it well enough.
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The seruaunt had hys bribs that he sought, yet was he strykē with the lepre, and so openlye shamed.
The servant had his bribs that he sought, yet was he stricken with the lepre, and so openly shamed.
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Thynke on this ye that are brybers when ye goo secreatelye aboute suche thynges, haue thys in your myndes whē ye deuyse youre secreate fetches and conueiaunce,
Think on this you that Are bribers when you goo secretly about such things, have this in your minds when you devise your secret Fetches and conueiaunce,
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how Eliseus seruaunt was serued and made to be openlye knowen. For gods prouerbe wyll be true:
how Elisha servant was served and made to be openly known. For God's proverb will be true:
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there is nothinge hidden yt wyl not be reuealed.
there is nothing hidden that will not be revealed.
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He that toke the syluer basin and ewer for abrybe, thynketh that it will neuer come oute,
He that took the silver basin and ewer for abrybe, Thinketh that it will never come out,
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but he maye nowe knowe that I knowe it, and I knowe it not alone, there be mo besides me that know it.
but he may now know that I know it, and I know it not alone, there be more beside me that know it.
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Oh briber & bryberye, he was neuer a good man that wyll so take brybes. Nor I can neuer beleue that he that is a briber shalbe a good iustice.
O briber & bribery, he was never a good man that will so take Bribes. Nor I can never believe that he that is a briber shall a good Justice.
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It wyll neuer bee merye in Englande tyll wee haue the skinnes of suche.
It will never be merry in England till we have the skins of such.
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For what needeth brybynge where menne do their thinges vprightlye, as for men that are offycers and haue a matter of charge in their handes.
For what needs bribing where men do their things uprightly, as for men that Are Officers and have a matter of charge in their hands.
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But nowe I wyl playe saint Paul. And trāslate the thing on my selfe. I wyll become the kynges offycer for a whyle.
But now I will play saint Paul. And translate the thing on my self. I will become the Kings officer for a while.
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I haue to lay out for the kynge twentie thousande poundes, or a greate sum whatsoeuer it be,
I have to lay out for the King twentie thousande pounds, or a great sum whatsoever it be,
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well when I haue layde it oute, and do brynge in mine accompt, I muste geue. iii. hundreth markes to haue my byls warranted.
well when I have laid it out, and do bring in mine account, I must give. iii. Hundredth marks to have my byls warranted.
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If I haue done truly and vprightlie what shuld nede me to geue a penye to haue my bylles warraunted? if I haue done my office truly,
If I have done truly and uprightly what should need me to give a penny to have my bills warranted? if I have done my office truly,
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& do bring in a true accompt:
& do bring in a true account:
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Wherfore shulde one groate be geuen? yea one groate for warrantinge of my byls? Smel ye nothinge in this? what needeth any brybes geuynge excepte the byls be false? no manne geueth brybs for warrantyng of his billes except they be false byls.
Wherefore should one groat be given? yea one groat for warrantinge of my byls? Smell you nothing in this? what needs any Bribes giving except the byls be false? no man Giveth brybs for warranting of his bills except they be false byls.
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Wel such practise hath bene in England, but beware it wyll oute one daye. Beware of Goddes prouerbe:
Well such practice hath be in England, but beware it will out one day. Beware of Goddess proverb:
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there is nothynge hydden that shal not be opened. Yea euen in thys worlde, if ye be not the chyldren of dampnacyon.
there is nothing hidden that shall not be opened. Yea even in this world, if you be not the children of damnation.
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And heare nowe I speake to you my masters Mynters, Augmentacyoners, Receiuers, surueiers, and Auditours: I make a piticion vnto you:
And hear now I speak to you my Masters Minters, Augmentationers, Receivers, Surveyors, and Auditors: I make a piticion unto you:
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I beseche you all be good to the Kynge.
I beseech you all be good to the King.
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Be good to the king, he hath bene good to you, there fore be good to him,
Be good to the King, he hath be good to you, there before be good to him,
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yea, bee good too youre owne soules.
yea, be good too your own Souls.
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Ye are knowen wel inoughe what ye were, afore ye came to your offices, and what lands ye hadde then,
You Are known well enough what you were, afore you Come to your Offices, and what Lands you had then,
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and what ye haue purchased sence, and what buyldynges ye make daylye, well I praye you so build, that the kinges workmen may be paied.
and what you have purchased sense, and what buildings you make daily, well I pray you so built, that the Kings workmen may be paid.
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They make ther mone that they can not get no mony. The poore labourers, gunmakers, poudermen bowmakers.
They make their moan that they can not get no money. The poor labourers, gunmakers, poudermen bowmakers.
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Arrowmakers, smiths carpenters, souldiers, & other crafts crye oute for theyr dutyes. They bee vnpayed some of theym three or. iiii. monethes:
Arrowmakers, smiths Carpenters, Soldiers, & other crafts cry out for their duties. They be unpayed Some of them three or. iiii. months:
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yea some of theim halfe a yeare: yea and sum of them putte vp bylles this time. xii. mōths for theyr monye, and canne not be payde yet.
yea Some of them half a year: yea and sum of them put up bills this time. xii. months for their money, and can not be paid yet.
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They crye oute for theyr mony,) and as the Prophet sayeth) Clamor operariorum ascendit ad aures meas.
They cry out for their money,) and as the Prophet Saith) Clamor operariorum ascendit ad aures meas.
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The crye of the workmanne is come vp to myne eares.
The cry of the workmanne is come up to mine ears.
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Oh for gods loue let the work men be payde, if there be monye ynoughe? there wil whole showers of gods vengeaunce raine down vpon your heades.
O for God's love let the work men be paid, if there be money enough? there will Whole showers of God's vengeance rain down upon your Heads.
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Therefore ye mynters, and ye Augmentacioners, serue the kinge truly. So buyld and purchase that the kynge maye haue monye to pay his workmen.
Therefore you Minters, and you Augmentationers, serve the King truly. So build and purchase that the King may have money to pay his workmen.
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It semeth euil fauouredli, that ye should haue inough wher wt to build superstuously, & the king lacke to pay his poore laborers.
It Seemeth evil fauouredli, that you should have enough where with to built superstuously, & the King lack to pay his poor laborers.
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wel, yet I doubt not but that ther be some good offycers. But I wyll not sweare for all, I haue now preached iii. Lents.
well, yet I doubt not but that there be Some good Officers. But I will not swear for all, I have now preached iii. Lents.
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The first time I preached restitucion, restitucion (quod some)? what shuld he preache of restytucyon let hym preache of contryssyon (quod they) and lette restitucyon alone.
The First time I preached restitution, restitution (quod Some)? what should he preach of restytucyon let him preach of contryssyon (quod they) and let restitution alone.
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We canne neuer make restitucyon, (Thē say I) if thou wilt not make restitucion, thou shalte go to the deuyl for it.
We can never make restitution, (Them say I) if thou wilt not make restitution, thou shalt go to the Devil for it.
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Nowe chose the eyther restituciō or els endles dāpnaciō.
Now chosen the either restitution or Else endless damnation.
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But now therbe two maner of restitucioners, secret restitucion, and open restitucion whither of both it be,
But now therbe two manner of restitucioners, secret restitution, and open restitution whither of both it be,
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So yt restitucion be made it is al good inough.
So that restitution be made it is all good enough.
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At my first preachyng of restituion, one good man toke remorce of consyence, and acknowledged hym self to me, that he had deceyued the kynge.
At my First preaching of restituion, one good man took remorse of consyence, and acknowledged him self to me, that he had deceived the King.
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And willing he was to make restituciō, & so the first lēt came to my hāds twenty poundes to be restored to the kings vse. I was promised. xx. poūd more the same lente, but it could not be made, so that it came not.
And willing he was to make restitution, & so the First lent Come to my hands twenty pounds to be restored to the Kings use. I was promised. xx. pound more the same Lente, but it could not be made, so that it Come not.
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Well, ye next lent came three hundrethe and twentye pounds more. I receyued it my selfe, and payde it to the kynges Counsel.
Well, you next lent Come three hundrethe and twentye pounds more. I received it my self, and paid it to the Kings Counsel.
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So I was asked, what he was that thus made restytucyon.
So I was asked, what he was that thus made restytucyon.
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But shuld I haue named hym? naie they shuld as sone haue thys wesaūt of myne.
But should I have nam him? nay they should as soon have this pesaunt of mine.
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Wel, now this lēt came one hundreth and fore score pounds. x. s. whiche I haue paide and delyuered this present day to the kynges comcel.
Well, now this lēt Come one Hundredth and before score pounds. x. s. which I have paid and Delivered this present day to the Kings comcel.
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And so this mā hath made a godly restituciō.
And so this man hath made a godly restitution.
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And so (quod I to a certaine noble manne that is one of the kinges councel) if euery man yt hath beguiled the king should make restytucion after this sort, it wold coughe the kynge. xx. M. pounds I thyncke (quod I) yea that it wold (quod the other) a whole. C. M. poundes.
And so (quod I to a certain noble man that is one of the Kings council) if every man that hath beguiled the King should make restytucion After this sort, it would cough the King. xx. M. pounds I think (quod I) yea that it would (quod the other) a Whole. C. M. pounds.
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Alac alac, make restitucion for Gods sake make restitucion, ye wil cough in hel elsse, that all the deuylles there wyll laughe at your coughinge:
Alack Alack, make restitution for God's sake make restitution, you will cough in hell Else, that all the Devils there will laugh At your coughing:
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There is no remedy but restitucion open or secrete, or elsse hell. Thys that I haue now told you of was a secret restitucion.
There is no remedy but restitution open or secret, or Else hell. This that I have now told you of was a secret restitution.
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Some exāples hath bē of open restitucion, and glad maye he be that God was so frēdly vnto him to bring him vnto it in this world.
some Examples hath been of open restitution, and glad may he be that God was so friendly unto him to bring him unto it in this world.
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I am not a fraied to name hym. It was master Sheringtō, an honeste gentleman and one that God loueth.
I am not a frayed to name him. It was master Sheringtō, an honest gentleman and one that God loves.
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He openly confessed that he had deceyued the kyng, and he made open restitucyon.
He openly confessed that he had deceived the King, and he made open restitution.
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Oh what an argumēt maye he haue against the diuell, whē he shall moue hym to desperacyon, God broughte thys out to hys amendment.
O what an argument may he have against the Devil, when he shall move him to desperation, God brought this out to his amendment.
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It is a token that he is a chosen man of god and one of hys elected.
It is a token that he is a chosen man of god and one of his elected.
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If he be of God he shall be broughte to it, therefore for gods sake make restitucyon, or els remēber Gods prouerb:
If he be of God he shall be brought to it, Therefore for God's sake make restitution, or Else Remember God's proverb:
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There is nothyng so secret, &c. If you do either of these two in this world,
There is nothing so secret, etc. If you do either of these two in this world,
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then are ye of God, if not, then for lacke of restitucion, ye shall haue eternalle dapmnacyon.
then Are you of God, if not, then for lack of restitution, you shall have Eternal dapmnacyon.
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Ye maye do it by meanes, if you dare not do it your selfes, bryng it to another, and so make restituciō.
You may do it by means, if you Dare not do it your selves, bring it to Another, and so make restitution.
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If ye be not of Gods flocke, it shal•e brought oute to your shame and damnacion at the last day,
If you be not of God's flock, it shal•e brought out to your shame and damnation At the last day,
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when al euil mens sinnes shall be layed open before vs. Yet there is one way,
when all evil men's Sins shall be laid open before us Yet there is one Way,
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how all oure synnes may be hydden• which is repent and amende, Recipiscentia, recipiscentia. Repentynge and amending is a sure remedi,
how all our Sins may be hydden• which is Repent and amend, Repentance, Repentance. Repenting and amending is a sure remedi,
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and a sure way to hyde al, y• it shall not come out to our shame and confusiō.
and a sure Way to hide all, y• it shall not come out to our shame and confusion.
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Yet ther was an other seede that Christ was sowing in that sermon of hys, & thys was the sede:
Yet there was an other seed that christ was sowing in that sermon of his, & this was the seed:
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I sai to you my frēdes feare not hym that killeth the bodye:
I sai to you my Friends Fear not him that kills the body:
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but feare hym, that after hee hathe kylled, hathe power also to caste into hell fyre. &c. And there to putte his disciples in comforte and sure hoope of hys healpe,
but Fear him, that After he hath killed, hath power also to cast into hell fire. etc. And there to put his Disciples in Comfort and sure hoop of his help,
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and oute of all doubte and mystruste of hys assystence:
and out of all doubt and mistrust of his assistance:
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hee bryngeth in vnto them the example of the sparrowes, how they are fedde by Goddes meare prouydence and goodnesse,
he bringeth in unto them the Exampl of the sparrows, how they Are fed by Goddess mere providence and Goodness,
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and also of the heares of oure heades, howe that not so much as one heare falleth from our heads withoute hym, feare hym (saythe he) that when he hathe kylled the bodye, maye also caste into hell fyre.
and also of the hears of our Heads, how that not so much as one hear falls from our Heads without him, Fear him (say he) that when he hath killed the body, may also cast into hell fire.
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Matter for all kyndes of people heare, but speciallye for kynges. And therefore heare is an other sute to youre highnes.
Matter for all Kinds of people hear, but specially for Kings. And Therefore hear is an other suit to your highness.
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Feare not hym that kylleth the bodye: Feare not theese forayne Prynces and forayne powers. God shall make you stronge inoughe.
fear not him that killeth the body: fear not these forayne Princes and forayne Powers. God shall make you strong enough.
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Stycke to God, feare God, feare not theym, God hathe sente you manye stormes in youre youthe.
Stick to God, Fear God, Fear not them, God hath sent you many storms in your youth.
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But forsake not God, and he wyll not forsake you: Peraduēture ye shall haue that shall moue you, and saye vnto you:
But forsake not God, and he will not forsake you: Peradventure you shall have that shall move you, and say unto you:
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Oh syr, oh such a one is a greate man, he is a mighty Prince, a kynge of greate power, ye canne not bee wythoute hys frendeship, agre wyth hym in Relygyon,
O sir, o such a one is a great man, he is a mighty Prince, a King of great power, you can not be without his friendship, agree with him in Religion,
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or elsse ye shall haue hym youre ennemye. &c. Well, feare theym not, but cleaue to God, and he shal defend you.
or Else you shall have him your enemy. etc. Well, Fear them not, but cleave to God, and he shall defend you.
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Do not asking Achab did, that was a frayde of the Assirian kynge, and for feare lest he should haue hym to his ennemy, was content to forsake God,
Do not asking Ahab did, that was a frayed of the assyrian King, and for Fear lest he should have him to his enemy, was content to forsake God,
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and to agre wyth with him in religiō, and worshippynge of God.
and to agree with with him in Religion, and worshipping of God.
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And a non sēt to Urias the hyghe Priest, who was readye at once to sette vp the Idolatry of the Assirian king.
And a non sent to Urias the high Priest, who was ready At once to Set up the Idolatry of the assyrian King.
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Do not your highnes so, feare not the best of them all, but feare God. The same Urias was Capellanus ad manum, a chaplaine at hande, an elbowe chaplayne.
Do not your highness so, Fear not the best of them all, but Fear God. The same Urias was Chaplain ad manum, a chaplain At hand, an elbow chaplain.
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If ye wyll tourne, ye shall haue that wyll tourne wyth you, yea euen in theyr whyte rotches. But followe not Achab:
If you will turn, you shall have that will turn with you, yea even in their white rotches. But follow not Ahab:
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Remember the heare howe it falleth not without gods prouidence Remember the sparowes howe they builde in euerye house, and God prouydeth for theym.
remember the hear how it falls not without God's providence remember the sparrows how they build in every house, and God prouydeth for them.
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And ye are muche more preciouse to me (sayth Christe) then sparowes or other byrdes.
And you Are much more precious to me (say Christ) then sparrows or other Birds.
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God wyl defēd you, that before your tyme commeth, ye shall not dye nor myscary. On a tyme when Christe was goyng to Jerusalem, his dysciples said vnto hym:
God will defend you, that before your time comes, you shall not die nor myscary. On a time when Christ was going to Jerusalem, his Disciples said unto him:
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They ther wold haue stoned the, and wylt thou nowe go thyther againe? What (sayth he agayne to thē) Nonne duodecem sunt horae die. &c. Be ther not twelue houres in y• day? (sayth he).
They there would have stoned thee, and wilt thou now go thither again? What (say he again to them) Nonne duodecem sunt horae die. etc. Be there not twelue hours in y• day? (say he).
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God hathe appoynted hys tymes, as pleaseth hym, and before the tyme cōmeth that God hathe appointed, they shall haue no power agaynst you.
God hath appointed his times, as Pleases him, and before the time comes that God hath appointed, they shall have no power against you.
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Therefore stycke to God and forsake hym not, but feare hym, and feare not mē. And beware chiefly of two affeccions: feare and loue.
Therefore stick to God and forsake him not, but Fear him, and Fear not men. And beware chiefly of two affections: Fear and love.
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Feare as Achab, of whō I haue tolde you that for feare of the Assiriā king he changed his religion,
fear as Ahab, of whom I have told you that for Fear of the assyrian King he changed his Religion,
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& therby purchased godsh ie indignaciō to him & to his realme.
& thereby purchased godsh ie Indignation to him & to his realm.
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And loue, as Dina Jacobs doughter, who caused a change of religion, by Sichem and Hemor who were contented for lust of a wife to the destrucciō and spoylynge of all the whole city:
And love, as Dinah Jacobs daughter, who caused a change of Religion, by Sichem and Hemorrhage who were contented for lust of a wife to the destruction and spoiling of all the Whole City:
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Reade the Chronicles of England and Fraūce, and ye shall see what chaunges of religion hathe come by mariages, & for mariages.
Read the Chronicles of England and Fraūce, and you shall see what changes of Religion hath come by marriages, & for marriages.
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Marye my doughter and bee baptysed, and so foorthe, or elsse. &c. Feare them not. Remember the sparowes.
Mary my daughter and be baptised, and so forth, or Else. etc. fear them not. remember the sparrows.
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And thys rule shoulde al estates and degrees of men followe, where as now they feare men and not god.
And this Rule should all estates and Degrees of men follow, where as now they Fear men and not god.
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If ther be a iudgemēt betwene a greate man and a poore man: Then muste ther be a corrupciō of iustice for fear.
If there be a judgement between a great man and a poor man: Then must there be a corruption of Justice for Fear.
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Oh he is a great mā, I dare not dysplease him. &c. Fi• vpon the, art thou a iudge and wilt be a frayed to geue right iudgment? feare him not be he neuer so great a man, but vpryghtlye do true iustice.
O he is a great man, I Dare not displease him. etc. Fi• upon thee, art thou a judge and wilt be a frayed to give right judgement? Fear him not be he never so great a man, but vpryghtlye do true Justice.
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Likwyse sōe pastures go frō their cure, they are afraid of y• plage, they dare not come nye anye sick body:
Likewise soon pastures go from their cure, they Are afraid of y• plague, they Dare not come High any sick body:
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but hyer other, and they go awaye themselues. Oute vppon the.
but higher other, and they go away themselves. Out upon thee.
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The wolfe commeth vpon thy stocke to deuour them, and when they haue most neede of the, thou runnest awa• from them.
The wolf comes upon thy stock to devour them, and when they have most need of thee, thou runnest awa• from them.
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The souldioure also that shuld go on warefare, he wyll drawe backe asmuche as he can. Oh I shall be ••ain.
The soldier also that should go on warfare, he will draw back asmuch as he can. O I shall be ••ain.
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Oh such and such went and neuer came home again: Such men went the last yeare into Northfolke, and were slaine there.
O such and such went and never Come home again: Such men went the last year into Norfolk, and were slain there.
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Thus they are afraied to go. They wil labour to tary at home.
Thus they Are afraid to go. They will labour to tarry At home.
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If the king cōmaund the to go, yu art bound to go, & seruing the king, thou seruest god.
If the King command thee to go, thou art bound to go, & serving the King, thou servest god.
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If thou serue God, he will not shorten thy dayes to thine hurt. Wel saith some, if thei had not gon thei had liued vnto this day.
If thou serve God, he will not shorten thy days to thine hurt. Well Says Some, if they had not gone they had lived unto this day.
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How knowst yu that? who made the so priuy of gods councel? folow thou thi vacaciō,
How Knowest thou that? who made the so privy of God's council? follow thou thy vacation,
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& serue y• kig, whē he calleth the. In seruig him yu shalt serue god. And til thy time come, yu shalt not die.
& serve y• kig, when he calls thee. In seruig him thou shalt serve god. And till thy time come, thou shalt not die.
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Jt was merueyle that Jonas escaped in suche a cytye, what then? Yet God preserued hym,
It was marvel that Jonah escaped in such a City, what then? Yet God preserved him,
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so that he could not pearish. Take therfore an example of Jonas, and euery man follow hys vocacion not fearynge men, but fearynge God.
so that he could not pearish. Take Therefore an Exampl of Jonah, and every man follow his vocation not fearing men, but fearing God.
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And other seede that Christ was sowing in yt sermon was this: Qui confessus me fuerit hominibus, confitebor et ego illum coram paire meo.
And other seed that christ was sowing in that sermon was this: Qui Confessus me fuerit hominibus, Confitebor et ego Ilum coram pair meo.
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He that confesseth me before mē, I shall also confesse hym before my father. We muste confesse hym with mouthe.
He that Confesses me before men, I shall also confess him before my father. We must confess him with Mouth.
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It was of a byshop not longe a goo asked as touchyng thys, lawes (sayeth he) muste be obeyed and ciuyle ordynaunce, I wil folow outwardly,
It was of a bishop not long a goo asked as touching this, laws (Saith he) must be obeyed and ciuyle Ordinance, I will follow outwardly,
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but my hart in religion is fre to think as I wyll, So saied Frier Forest halfe a papist,
but my heart in Religion is from to think as I will, So said Frier Forest half a papist,
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yea worsse then a hole papiste. Wel an other seede was:
yea Worse then a hold papist. Well an other seed was:
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he that sinneth agaynste the holy ghoste, it shall not be forgeuen hym neyther in thys worlde,
he that Sinneth against the holy ghost, it shall not be forgiven him neither in this world,
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nor in the worlde to come.
nor in the world to come.
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What is thys same synne agaynste the holye ghoste? an horrible synne that shall neuer be forgeuen neither in thys worlde nor in the worlde to come:
What is this same sin against the holy ghost? an horrible sin that shall never be forgiven neither in this world nor in the world to come:
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what is this sinne? final impenitency, and some saye, impūgninge •f the truthe. One came to me ones, that dyspayred, because of synne againste the holye ghost.
what is this sin? final impenitency, and Some say, impugning •f the truth. One Come to me ones, that despaired, Because of sin against the holy ghost.
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He was sore troubled in his conscience, yt he shuld be dāpned, and that it was not possible for hym to be saued,
He was soar troubled in his conscience, that he should be dampened, and that it was not possible for him to be saved,
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because he had sinned against the holy ghost. I said to him: what man (quod I) comfort yourselfe in these wordes of the Apostle:
Because he had sinned against the holy ghost. I said to him: what man (quod I) Comfort yourself in these words of the Apostle:
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Christus est propiciatio pro peccatis nostris. And agayne:Christus est propiciatio Pro peccatis nostris. And again:
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Ideo me misit pater in mundū, ut qui credit in me nō pereat, sed habeat uitam eternam. Ideo me misit pater in Mundum, ut qui credit in me non pereat, sed habeat uitam eternam.
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My father hath for thys purpose sent me into the world, that he whyche beleueth in me, maye not pearyshe,
My father hath for this purpose sent me into the world, that he which Believeth in me, may not pearyshe,
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but maye haue the lyfe euerlastynge. Also: Quaqumque hora ingemuerit peccator saluus erit. In what houre soeuer the sinner shal mourn for his sin, he shalbe saued.
but may have the life everlasting. Also: Quaqumque hora ingemuerit peccator saluus erit. In what hour soever the sinner shall mourn for his since, he shall saved.
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I had scriptures inoughe for me (as me thoughte) but say what I coulde say, he coulde saye more against him self,
I had Scriptures enough for me (as me Thought) but say what I could say, he could say more against him self,
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then I coulde sai at y• time to do hym good wyth all. Wher some say that the sin agaynst the holye ghost, is originall synne:
then I could sai At y• time to do him good with all. Where Some say that the since against the holy ghost, is original sin:
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I alledged againste that, the saying of sainte Paule.
I alleged against that, the saying of Saint Paul.
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Sicut par unius delictum. &c. And si qui segerit penitenci•. If a mā had done all the sinnes in the world,Sicut par unius delictum. etc. And si qui segerit penitenci•. If a man had done all the Sins in the world,
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and haue true repentaunce, wyth faythe and hope in Goddes mercye, he shall be forgeuen. But whatsoeuer I said hee coulde styll obiecte agaynste me and aduoyde my reasons.
and have true Repentance, with faith and hope in Goddess mercy, he shall be forgiven. But whatsoever I said he could still Object against me and aduoyde my Reasons.
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I was fayne to take an other daye, & dyd so.
I was fain to take an other day, & did so.
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Lette me goo to my booke (quod I) and goo you to youre prayers,
Let me goo to my book (quod I) and goo you to your Prayers,
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for ye are not all together withoute faythe.
for you Are not all together without faith.
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I gotte me to my studye, I red manye doctoures, but none coulde contente me, no expositoure could please me nor satisfy my mynde in the matter.
I got me to my study, I read many Doctors, but none could content me, no expositoure could please me nor satisfy my mind in the matter.
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And it is wyth me as it is wyth a scholler of Cambridge, who beynge demaunded of his Tutoure howe he vnderstoode hys lesson, and what it mente:
And it is with me as it is with a scholar of Cambridge, who being demanded of his Tutor how he understood his Lesson, and what it mente:
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I knowe (quod hee) what it meaneth, but I canne not tell it, I canne not expresse it.
I know (quod he) what it means, but I can not tell it, I can not express it.
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So I vnderstode it well inough, but I canne not well declare it. Neuerthelesse I wyll boungle at it as wel as I can.
So I understood it well enough, but I can not well declare it. Nevertheless I will boungle At it as well as I can.
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Nowe to tell you by the waye what synne it was that hee hadde commytted, hee hadde fallen frome the truthe knowen,
Now to tell you by the Way what sin it was that he had committed, he had fallen from the truth known,
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And afterwarde fel to mockinge and scornynge of it. And thys synne it was that he thoughte to bee vnforgeueable.
And afterward fell to mocking and scorning of it. And this sin it was that he Thought to be vnforgeueable.
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I sayde vnto hym, that it was a vehemente manner of speakinge in scrypture, yet (quod I) thys is not spoken vnyuersallye,
I said unto him, that it was a vehement manner of speaking in scripture, yet (quod I) this is not spoken vnyuersallye,
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nor it is not mente that God doothe neuer forgeue it, but it is commonly called Irremyssyble, vnforgeueable, because that God dothe seldome for geue it,
nor it is not mente that God doth never forgive it, but it is commonly called Irremissible, vnforgeueable, Because that God doth seldom for give it,
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but yet there is no synne so greate but God maye forgeue it, and doothe forgeue it to the repentaunte hearte,
but yet there is no sin so great but God may forgive it, and doth forgive it to the Repentance heart,
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thoughe in wordes it sounde that it shal neuer be forgeuē: As priuilegiū paucorum non destruit regulam universale•n.
though in words it sound that it shall never be forgiven: As priuilegiū Paucorum non destruit regulam universale•n.
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The priueledge of a few persons dothe not destroye an vniuersal rule or saying of scrypture. For the scrypture saythe:
The privilege of a few Persons doth not destroy an universal Rule or saying of scripture. For the scripture say:
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Omnes moriemur. We shall 〈 ◊ 〉 euery one of vs, yet some shall be ra•te and taken a liue,Omnes moriemur. We shall 〈 ◊ 〉 every one of us, yet Some shall be ra•te and taken a live,
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as saint Paul 〈 ◊ 〉 For thys priuiledge of a fewe dothe n•t hurt a generaltye.
as saint Paul 〈 ◊ 〉 For this privilege of a few doth n•t hurt a generalty.
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An irre〈 … 〉le sinne, an vnexcusable sinne yet to him that wyll trulye repente, it is forgeueable, In Christe it maye be remytted,
an irre〈 … 〉le sin, an unexcusable sin yet to him that will truly Repent, it is forgeueable, In Christ it may be remitted,
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if there be no more but one man forgeuen, ye maye be that same one man that shall be forgeuen.
if there be no more but one man forgiven, you may be that same one man that shall be forgiven.
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Vbi a bundauit deli•tum, ibi abundauit et gracia. Where iniquitye hathe habounded there shal grace habounde.Vbi a bundauit deli•tum, There abundauit et Grace. Where iniquity hath abound there shall grace abound.
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Thus by lytle and lytle thys man came to a setled conscience againe, and toke comforte in Christes mercye.
Thus by little and little this man Come to a settled conscience again, and took Comfort in Christ's mercy.
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Therefore dyspayre not though it be said it shall neuer be forgeuen. Wher Cain said my wickednes is so greate that God cannot forgeue it.
Therefore despair not though it be said it shall never be forgiven. Where Cain said my wickedness is so great that God cannot forgive it.
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Nay thou lyest saieth Austen to Caine. Maior est dei miseri cordia, quam iniquitas tua.
Nay thou liest Saith Austen to Cain. Maior est dei miseri cordia, quam iniquitas tua.
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The mercye of God is greater then thine iniquitye, Therefore dispaire not, but thys one thynge I saye:
The mercy of God is greater then thine iniquity, Therefore despair not, but this one thing I say:
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beware of this synne y• ye fal not into it, for I haue knowen no mobut this one man that hath fallen from the truth,
beware of this sin y• you fall not into it, for I have known no mobut this one man that hath fallen from the truth,
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and hath afterwarde repented and come to grace a gayne, I haue knowen manye sence God hathe opened mine eies to see a litle, I haue knowen manye (I say) that knewe more then I,
and hath afterward repented and come to grace a gain, I have known many sense God hath opened mine eyes to see a little, I have known many (I say) that knew more then I,
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and some whō I haue honored, that haue after wardes fallen frome the truthe, but neuer one of them (thys man except) that haue retourned to grace and to the truthe agayne.
and Some whom I have honoured, that have After wards fallen from the truth, but never one of them (this man except) that have returned to grace and to the truth again.
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But yet thoughe God boothe verye seldome forgeue thys synne, and although it be one of the sinnes that God doth hate moste of al others,
But yet though God booth very seldom forgive this sin, and although it be one of the Sins that God does hate most of all Others,
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and such as is almost neuer forgeuen, yet it is forgeueable. In the blud of Christ, if one trueli repent, and lo it is vniuersall.
and such as is almost never forgiven, yet it is forgeueable. In the blood of christ, if one trueli Repent, and lo it is universal.
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As there is also an other scripture, Vaeterre cuius rexpuer est. Woo be to the Lande, to the Realme:
As there is also an other scripture, Greater cuius rexpuer est. Woo be to the Land, to the Realm:
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whose Kynge is a childe, whiche some interpreate and referre to childish condicions.
whose King is a child, which Some interpreate and refer to childish conditions.
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But it is commonly true the other waye to, whē it is referred to the age & yeres of Childehod.
But it is commonly true the other Way to, when it is referred to the age & Years of Childhood.
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For where the kyng is wythin age, they that haue gouernance about the king, haue much lybertie to liue voluptuously and licēciousti,
For where the King is within age, they that have governance about the King, have much liberty to live voluptuously and licenciousti,
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& not to be in fear how they gouern as they wold be yf the king wer of ful age,
& not to be in Fear how they govern as they would be if the King were of full age,
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& then commonly they gouerne not wel.
& then commonly they govern not well.
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But yet Josias & one or two mo though they wer chyldren yet had their realmes well gouerned and raigned prosperoustye, and yet the sayinge.
But yet Josiah & one or two more though they were children yet had their Realms well governed and reigned prosperoustye, and yet the saying.
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584
Vaeterre cuis rexpuer est, neuertheles true for that.Greater cuis rexpuer est, nevertheless true for that.
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585
And thys I gather of thys irremyssyble synne agaynst the holye ghost, that the scripture saythe it is neuer forgeuen, because it is seldome forgeuen.
And this I gather of this Irremissible sin against the holy ghost, that the scripture say it is never forgiven, Because it is seldom forgiven.
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For in deede I thinke that there is no sinne whyche God dothe so seldome nor so hardly forgeue,
For in deed I think that there is no sin which God doth so seldom nor so hardly forgive,
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587
as thys synne of falling awaye from the truth, after that a man ones knoweth it.
as this sin of falling away from the truth, After that a man ones Knoweth it.
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588
And in dede thys tooke best place with the manne that I haue toulde you of, and beste quyeted hys conscyence. An other seede was this.
And in deed this took best place with the man that I have told you of, and best quiet his conscience. an other seed was this.
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589
Be not careful (saith Christe) what ye shall saye, before iudges and Maiestrates,
Be not careful (Says Christ) what you shall say, before judges and Magistrates,
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when ye are broughte afore theym for my names sake, for the holye ghoste shal put in youre myndes euen at the presente houre what ye shal speake.
when you Are brought afore them for my names sake, for the holy ghost shall put in your minds even At the present hour what you shall speak.
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591
A comfortable sayinge and a goodlye promise of the holye ghoste? that the aduersaryes of the truthe (sayeth he) shall not be able to resiste vs, what? shal the aduersaries of the truthe be dum? nay, ther be no greater talkers nor bosters & facers thē they be.
A comfortable saying and a goodly promise of the holy ghost? that the Adversaries of the truth (Saith he) shall not be able to resist us, what? shall the Adversaries of the truth be dum? nay, there be no greater talkers nor boasters & facers them they be.
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592
But they shal not be able to resist y• truth, to destroye it.
But they shall not be able to resist y• truth, to destroy it.
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593
Heare some wyll saye, what needeth vniuersities then and the preseruacion of scholes, the holie ghost wyl geue alwaies what to say.
Hear Some will say, what needs universities then and the preservation of Schools, the holy ghost will give always what to say.
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594
Yea, but for al that, we may not tēpt God:
Yea, but for all that, we may not tempt God:
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we must trust in the holy ghost, but wee muste not presume on the holie Ghoste.
we must trust in the holy ghost, but we must not presume on the holy Ghost.
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596
Heare nowe shoulde I speake of vniuersytyes, and for preferring of scholes.
Hear now should I speak of vniuersytyes, and for preferring of Schools.
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597
But he that preached the laste sondaye spake verye well in it, and substauncyallye and lyke one that knewe the estate and condycyon of the vniuersytyes and Scholes verye wel.
But he that preached the laste Sunday spoke very well in it, and substauncyallye and like one that knew the estate and condition of the vniuersytyes and Schools very well.
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598
But thus much I saye vnto you magestrates. If ye wil not maynteine scholes and vnyuersities, ye shall haue a brutalytye.
But thus much I say unto you Magistrates. If you will not maintain Schools and vnyuersities, you shall have a brutalytye.
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599
Therfore now a sute againe to your highenes. So order the matter that preching may not decay.
Therefore now a suit again to your highness. So order the matter that preaching may not decay.
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For sureli if preaching decay, ignorance & brutishnes wil enter again. Nor geue y• prechers liuinges to seculet men.
For Surely if preaching decay, ignorance & brutishness will enter again. Nor give y• Preachers livings to seculet men.
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601
What shuld seculer men do with the liuigs of preachers? I thinck ther be at this day ten thousād Studients les then wer within these. xx. yeares, & fewer preachers & that is the cause of rebelliō, if ther good bishops, ther shuld be no rebelliō.
What should secular men do with the liuigs of Preachers? I think there be At this day ten thousād Students less then were within these. xx. Years, & fewer Preachers & that is the cause of rebellion, if their good Bishops, there should be no rebellion.
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I am now almost com to mi mater, sauig one saying of Christ whych was an other seede. Date, et dabi tur uobis.
I am now almost come to mi mater, sauig one saying of christ which was an other seed. Date, et dabi tur uobis.
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603
Geue and it shalbe geuen vn to you. &c. But who beleueth this? if mē beleued this promise they would geue more thē they do & at least wise they wold not stick to geue a litle,
Give and it shall given un to you. etc. But who Believeth this? if men believed this promise they would give more them they do & At least wise they would not stick to give a little,
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but now a dais mēs study is set rather to take gifts & to get of other mēs good then to geue any of their own,
but now a dais men's study is Set rather to take Gifts & to get of other men's good then to give any of their own,
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605
so al o ther the promises are mistrusted and vnbeleued.
so all o ther the promises Are Mistrusted and unbelieved.
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For if the rytch mē dyd beleue thys promyse of God, they wold wyllynglye and readly geue a litle to haue the ouerplus.
For if the rich men did believe this promise of God, they would willingly and readly give a little to have the overplus.
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So wher Christe saith of iniuryes or offēces and trespasses. Mihi unidictam & ego retribuam.
So where Christ Says of injuries or offences and Trespasses. Mihi unidictam & ego retribuam.
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&c, Leaue the aduengynge of wrongs a lone vnto me, & I shal paie thē home &c. If the rebels had beleued this promise, they wold not haue don as thei did.etc., Leave the aduengynge of wrongs a lone unto me, & I shall pay them home etc. If the rebels had believed this promise, they would not have dONE as they did.
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So all the promyses of God are mistrusted.
So all the promises of God Are Mistrusted.
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Noe also after the floude feared at euery raine, least the world shoulde be drowned and destroied agayne, tyll God gaue the rainebow.
Noah also After the flood feared At every rain, lest the world should be drowned and destroyed again, till God gave the rainbow.
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And what exercise shall we haue by ye rainbow? we mai learn by y• rainbow y• God will be true of his promises, & wil fulfil his promises.
And what exercise shall we have by you rainbow? we mai Learn by y• rainbow y• God will be true of his promises, & will fulfil his promises.
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For god sēt y• rainbow &. iiii. M. yeres, it is, & more sē•e this promise was made, and yet god hath bē true of his promise vnto this day.
For god sent y• rainbow &. iiii. M. Years, it is, & more sen•e this promise was made, and yet god hath been true of his promise unto this day.
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So y• now whē wese y• rainbow we mai learn that god is true of his promise.
So y• now when wese y• rainbow we mai Learn that god is true of his promise.
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And as God was true in thys promes, so is he & wyl be, in al y• reast,
And as God was true in this promise, so is he & will be, in all y• reast,
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but the couetous man doth not beleue that god is true of his promis, for if he did, he wold not stick to geue of hys goods to the pore.
but the covetous man does not believe that god is true of his promise, for if he did, he would not stick to give of his goods to the poor.
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But as touching that I spake afore, whē we see the rainbow, & se in the rainbow that that is like water,
But as touching that I spoke afore, when we see the rainbow, & see in the rainbow that that is like water,
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& of a watri colour and as we may and ought not onlye to take there of holde and comfort of goddes promise, that he wyl no more destroi the world with water for sine but also we may take an example to fear god, who in such wise hateth sin Likewise whē in the rainbow we see that that is of firy couloure,
& of a watri colour and as we may and ought not only to take there of hold and Comfort of God's promise, that he will no more destroi the world with water for sine but also we may take an Exampl to Fear god, who in such wise hates since Likewise when in the rainbow we see that that is of firy couloure,
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618
and like vnto fire we may gather an exāple of the ende of the world, that accepte we amēd the world shal at last be consumed wt fire for sinne,
and like unto fire we may gather an Exampl of the end of the world, that accept we amend the world shall At last be consumed with fire for sin,
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and to fere the iudgemēt of God, after which they y• are dāpned, shalbe burned in hel fire.
and to fere the judgement of God, After which they y• Are dampened, shall burned in hell fire.
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These wer thesedes that Christ was sowing, when thys couetuouse man came vnto him. And now I am come to my matter.
These were thesedes that christ was sowing, when this couetuouse man Come unto him. And now I am come to my matter.
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While Christ was this preachig, this couetous fellow wold not tary tyl al the sermō was dō,
While christ was this preachig, this covetous fellow would not tarry till all the sermon was dom,
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but interrupted the sermon, euē sodenly choppig in.
but interrupted the sermon, even suddenly choppig in.
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Maister (quod he) speake to mi brother, that he may deuide the inheritance with me.
Master (quod he) speak to mi brother, that he may divide the inheritance with me.
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He wold not a bide til the end of the sermō.
He would not a bide till the end of the sermon.
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But his minde was on his halfepeny, and he wolde nedes haue his matter dispatched out of hād, Master (quod he) let my brother, deuide with me.
But his mind was on his halfpenny, and he would needs have his matter dispatched out of hand, Master (quod he) let my brother, divide with me.
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Yet this was a good fellow, he could be cōtented with parte, he disired not to haue al together alon to him self,
Yet this was a good fellow, he could be contented with part, he desired not to have all together Alon to him self,
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but could be contente wyth a deuysyon, and to haue his part of y• inheritāce, & what was the enheritāce, Ager. So that it was but one peece of grounde, or one farme.
but could be content with a deuysyon, and to have his part of y• inheritance, & what was the inheritance, Ager. So that it was but one piece of ground, or one farm.
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This couetousmā could be cōtēt with the half of one farme, wher our men now a dayes cānot be satisfied with manie farmes at once, one mā must now haue as many farmes as wil serue many men,
This covetousman could be content with the half of one farm, where our men now a days cannot be satisfied with many farms At once, one man must now have as many farms as will serve many men,
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or els he wil not be contented nor satisfied.
or Else he will not be contented nor satisfied.
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They wylier now a daies one wt an other, except thei haue al. Oh saith the wise mā:
They wylier now a days one with an other, except they have all O Says the wise man:
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Ther be thre thyngs wherin my soul deliteth: Cōcordia fratum, amor proximorum, et uir ac mulier bene sibi consentientes.
There be Three things wherein my soul delighteth: Cōcordia fratum, amor proximorum, et uir ac mulier bene sibi consenting.
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The vniti of brethrē, y• loue of neighbours, & a mā & wife a greting wel together.
The uniti of brothers, y• love of neighbours, & a man & wife a greeting well together.
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So that y• concord of brethrē & a greeing of brethrē is a gay thing. What sayth Salomon of this matter.
So that y• concord of brothers & a greeing of brothers is a gay thing. What say Solomon of this matter.
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Frater qui adiuuatur a fratre quasi ciuitas firma, et turris fortis. Frater qui adiuuatur a fratre quasi Cities Firm, et Turris fortis.
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The brother that is holpē of hys brother is as a sure and wel fenced city,
The brother that is helped of his brother is as a sure and well fenced City,
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and a strong Tower he is so strōg. Oh it is a great matter whē brethren loue and hold wel together.
and a strong Tower he is so strong. O it is a great matter when brothers love and hold well together.
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But if the one go about to pulle downe the other, then are they weke bothe of them,
But if the one go about to pull down the other, then Are they Week both of them,
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and when one pulleth downe his fellow, they must needes doune both of thē, there is no staie to hold thē vp.
and when one pulls down his fellow, they must needs down both of them, there is no stay to hold them up.
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Mark in the Chronicles of Englād. Two brethrē haue raygned iointly together, the one on thissid Hūber,
Mark in the Chronicles of Englād. Two brothers have reigned jointly together, the one on thissid Hūber,
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& the other beyond Hūber in Scotlād & al that way. And what hath come of it? So lōg as thei haue agreed wel together, so lōg thei haue prospered.
& the other beyond Hūber in Scotlād & all that Way. And what hath come of it? So long as they have agreed well together, so long they have prospered.
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And whē thei haue ierred thei haue both gon to wrak.
And when they have ierred they have both gone to wrak.
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Brethrē that haue so raigned here in Englād haue quarelled one with a nother, & the yonger hathe ben cōtented wyth his porcion (as in dede the yōger brether cōmonly ierreth first) but by the cōtencion both hath feared y• wors.
Brothers that have so reigned Here in Englād have quarreled one with a neither, & the younger hath been contented with his portion (as in deed the younger brether commonly ierreth First) but by the contention both hath feared y• Worse.
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So when there is any contenciō betwen brother & brother for lād, comōly they are both vndō by it.
So when there is any contention between brother & brother for land, commonly they Are both undone by it.
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And that crafti marchāt (what euer he be) that wil set brother against brother, meaueth to destroy thē both, but of these ii. brethrē whether this mā here wer y• elder or the yōger I cānot sai, scripture telleth me not whither of these, ii. was y• yōger.
And that crafti merchant (what ever he be) that will Set brother against brother, meaueth to destroy them both, but of these ii. brothers whither this man Here were y• elder or the younger I cannot sai, scripture Telleth me not whither of these, ii. was y• younger.
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But a lykelihod this was yonger, for once it was a plaine law that primogenitus, y• is to say ye elder brother had duplicia, & therfore of likelyhode it shuld be the yōgest brother y• found him self agreued, & was not content: but Christ said vnto hym:
But a lykelihod this was younger, for once it was a plain law that Primogenitus, y• is to say you elder brother had duplicia, & Therefore of likelihood it should be the youngest brother y• found him self aggrieved, & was not content: but christ said unto him:
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yu man who hath made me a iudge or a deuider betwē you? Christ answered him bi a question,
thou man who hath made me a judge or a divider between you? christ answered him by a question,
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and mark this question of Christ, thou man Quis me cōstituit iudecem aut diuisorem superuos.
and mark this question of christ, thou man Quis me Constituted iudecem Or diuisorem superuos.
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It is no smal mater (saith Austē) of what inteneiō one asketh a questiō,
It is no small mater (Says Austē) of what inteneion one asks a question,
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as Christ in an other place of y• gospell, asketh who was neighbour to the pylgrime that was woūded.
as christ in an other place of y• gospel, asks who was neighbour to the Pilgrim that was wounded.
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Ther was (saieth Christe) a man that wente from Jerusalem to Hierico, and fell amonge theues,
There was (Saith Christ) a man that went from Jerusalem to Jericho, and fell among thieves,
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and they woūded hym, & left hym for dead.
and they wounded him, & left him for dead.
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And a priest came by, yt was his own contriman & let him lie a Leuit came by and would shew no cōpassion vpō him:
And a priest Come by, that was his own contriman & let him lie a Levit Come by and would show no compassion upon him:
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at last a Samaritan came by, & set him on his horse, & conueighed him to the city and prouided surgery for hi. &c. Now who was neighbour to this woūded mā (sayth Christ)? Qui fecit illi misericordiam (quod y• lawyer).
At last a Samaritan Come by, & Set him on his horse, & conveyed him to the City and provided surgery for him. etc. Now who was neighbour to this wounded man (say christ)? Qui fecit illi misericordiam (quod y• lawyer).
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He that shewed merci vnto him. He that did y• office of a neighboure, he was neighbour.
He that showed merci unto him. He that did y• office of a neighbour, he was neighbour.
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As ye may perceyue by a more famylyer exāple of the Bishop of Exceter at Sutton in Staffordshire.
As you may perceive by a more familiar Exampl of the Bishop of Exeter At Sutton in Staffordshire.
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Who is Bishop of Exceter? forsoth maister Couerdale.
Who is Bishop of Exeter? forsooth master Couerdale.
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What? do not al mē know who is bishop of Exceter? what he hath ben by shop many yeres.
What? do not all men know who is bishop of Exeter? what he hath been by shop many Years.
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Wel, say I master Couerdale is Bishop of Exceter, maister Couerdale putteth in execucyō y• Bishops office,
Well, say I master Couerdale is Bishop of Exeter, master Couerdale putteth in execution y• Bishops office,
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& he that doth the office of the Bishop, he is the Bishop in deede. Therfore sai I master Couerdale is Bishop of Exceter.
& he that does the office of the Bishop, he is the Bishop in deed. Therefore sai I master Couerdale is Bishop of Exeter.
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Alack ther is a thinge that maketh my hart sory. J he are that Mayster Couerdale is poysoned.
Alack there is a thing that makes my heart sorry. J he Are that Master Couerdale is poisoned.
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Alacke a good man, a godlic preacher, an honest fatherly man, and if it be true, it is a great pyty and a lamentable case, that he fedeth thē with gods word,
Alack a good man, a godlic preacher, an honest fatherly man, and if it be true, it is a great pyty and a lamentable case, that he feedeth them with God's word,
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and ther feede him a gayne wyth poison.
and there feed him a gain with poison.
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Alacke, shal poysonning come now hither into Englande oute of Italie? But to the purpose of Christes questyon, who made me a iudge betwene you? here an Anabaptist wil sai:
Alack, shall poisoning come now hither into England out of Italy? But to the purpose of Christ's question, who made me a judge between you? Here an Anabaptist will sai:
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Ah Christ refused y• offyce of a iudge, ergo there ought to be no iudges nor magistrats among Christian men.
Ah christ refused y• office of a judge, ergo there ought to be no judges nor Magistrates among Christian men.
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If it had ben a thyng lawful, Christe wolde not haue refused to do the offyce of a iudge,
If it had been a thing lawful, Christ would not have refused to do the office of a judge,
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and to haue determyded the varyaunce betwene these. ii. brethren. But Christe did therby signyfy, y• he was not sent for that offyce.
and to have determyded the variance between these. ii. brothers. But Christ did thereby signyfy, y• he was not sent for that office.
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But if thou wylt haue a trial and a sētēce of that matter according to the lawes, thou must go to y• tēporal iudge y• is deputed therfore but christes meaninges was, that he was come for an other purpose, he had another office deputed vnto him thē to be a iudge in tēporall matters, Fgo ueni uocare peccatores ad peniteci•, I am com (sayth he) to cal synners to repētāce.
But if thou wilt have a trial and a sentence of that matter according to the laws, thou must go to y• temporal judge y• is deputed Therefore but Christ's meanings was, that he was come for an other purpose, he had Another office deputed unto him them to be a judge in temporal matters, Fgo ueni uocare Peccatores ad peniteci•, I am come (say he) to call Sinners to Repentance.
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He was come to preach the gospell, the remission of syn, & the kingdom of god & mēt not therby to disalow the offyce of temporal maiestrates.
He was come to preach the gospel, the remission of sin, & the Kingdom of god & meant not thereby to disallow the office of temporal Magistrates.
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Nai, if Christ had ment that ther should be no magestrates, he would haue byd hym take al, but Christ mēt nothing so.
Nai, if christ had meant that there should be no Magistrates, he would have bid him take all, but christ meant nothing so.
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But the matter is, y• this couetouse man, this brother toke his marke amis, for he came to a wrong mā to seke redres of his matter,
But the matter is, y• this covetous man, this brother took his mark amiss, for he Come to a wrong man to seek redress of his matter,
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nor Christ did not forbid him to seke hys remedie at the magestrats hand, but Christ refused to take vpō hi y• offyce y• was not hys calling.
nor christ did not forbid him to seek his remedy At the Magistrates hand, but christ refused to take upon him y• office y• was not his calling.
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For Christ had an other vocacion then to be a iudge betwene such as cōtēded about matters of lād.
For christ had an other vocation then to be a judge between such as contended about matters of land.
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If our rebels had had this in their mynds thei would not haue ben theyr own iudges,
If our rebels had had this in their minds they would not have been their own judges,
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but they wold haue sought y• redres of their grief at y• hāds of the king & his maiestrates vnder hym appoynted.
but they would have sought y• redress of their grief At y• hands of the King & his Magistrates under him appointed.
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But no maruel of their blindnes & ignorance for the Bishops ar out of their dyoces, y• shuld teach thē this geare.
But no marvel of their blindness & ignorance for the Bishops Are out of their Diocese, y• should teach them this gear.
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But thys man perchance had hearde, and dyd thinke y• Christ was Messias, whose reygne in words soundeth a corporal and a temporal raigne, which shulde do iustyce,
But this man perchance had heard, and did think y• christ was Messias, whose Reign in words soundeth a corporal and a temporal Reign, which should do Justice,
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and se a redresse in al matters of worldly controuersy.
and see a redress in all matters of worldly controversy.
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Which is a necessarye offyce in a Christyan realme and must needes be putte in execucyon for mynystryng of iustyce.
Which is a necessary office in a Christian realm and must needs be put in execution for mynystryng of Justice.
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And therfore I require you (as a suter rather then a preacher) looke to your offyce yourselfe,
And Therefore I require you (as a suitor rather then a preacher) look to your office yourself,
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and lay not all on your officers backes. Receiue the billes of supplicacion youreself, I do notse you doe so nowe a daies,
and lay not all on your Officers backs. Receive the bills of supplication youreself, I do notse you do so now a days,
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as ye were wonte to do the laste yeare.
as you were wont to do the laste year.
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For Gods sake loke vnto it, and se to the ministrig of iustice your own self and let poore Suters haue answer.
For God's sake look unto it, and see to the ministrig of Justice your own self and let poor Suitors have answer.
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There is a king in Christēdom, and it is the kinge of Denmark that sytteth opēly in iustice thryse in ye weeke & hath dores kept opē for the nones.
There is a King in Christēdom, and it is the King of Denmark that Sitteth openly in Justice thrice in the Week & hath doors kept open for the nonce.
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I haue hard it reported of one yt hath bene ther and sene the profe of it manye a tyme and ofte.
I have heard it reported of one that hath be there and seen the proof of it many a time and oft.
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And the last iustyce that euer he saw done ther was of a priests cause, that had hadde hys glebe land taken frō hym (and nowe here in Englād som go about to take awaye al) but this priest had had hys glebeland taken from him by a great mā.
And the last Justice that ever he saw done there was of a Priests cause, that had had his glebe land taken from him (and now Here in Englād Some go about to take away all) but this priest had had his Glebe land taken from him by a great man.
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Wel, first wēt out letters for this mā, to appeare at a day, processe went out for hym according to the order of the law,
Well, First went out letters for this man, to appear At a day, process went out for him according to the order of the law,
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& charged bi vertue of those letters, to appeare afore the kynge at such a day. The day came.
& charged by virtue of those letters, to appear afore the King At such a day. The day Come.
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The kyng sat in his hal readi to mi minister iustyce: The priest was there presente:
The King sat in his hall readi to mi minister Justice: The priest was there present:
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The gentlemā thys Lord, this great man, was called, and commaūded to make hys apperaunce, accordinge to the wryte that had bene dyrected out for hym.
The gentleman this Lord, this great man, was called, and commanded to make his appearance, according to the write that had be directed out for him.
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And the Lorde came, & was ther, but he appered not:
And the Lord Come, & was there, but he appeared not:
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No quod he king? was he sommonid as he shuld be? had he any warnig to be here? It was answered,
No quod he King? was he sommonid as he should be? had he any warnig to be Here? It was answered,
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yea, & y• he was there walkyng vp & down in the hal, & that he knew well inoughe that that was his day,
yea, & y• he was there walking up & down in the hall, & that he knew well enough that that was his day,
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and also that he had al redye ben called, but he saied he would not come before y• king at that time, alled gig yt he neded not as yet to make an answere,
and also that he had all ready ben called, but he said he would not come before y• King At that time, alled gig that he needed not as yet to make an answer,
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because he had had but one sūmoninge. No quod the king? is he here present:
Because he had had but one summoning. No quod the King? is he Here present:
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yea forsoth sir sayd the priest. The king cōmanded him to be called, and to come before him. And y• end was this.
yea forsooth sir said the priest. The King commanded him to be called, and to come before him. And y• end was this.
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696
He made this lord this greate man to restore vnto the priest not onli the glebelād which he had taken from the priest,
He made this lord this great man to restore unto the priest not only the Glebe land which he had taken from the priest,
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697
but also the rent & profit the rof for so long tyme as he had wholdē it frō y• priest which was viii.
but also the rend & profit the rof for so long time as he had holden it from y• priest which was viii.
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698
yeres or therabout (saith he) whē ye can shew better euydence thē the priest hath done,
Years or thereabout (Says he) when you can show better euydence them the priest hath done,
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699
why it oughte to be your land, thē he shal restore it to you agayne & the profits therof, y• he shall receiue in y• meane time.
why it ought to be your land, them he shall restore it to you again & the profits thereof, y• he shall receive in y• mean time.
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700
But til that day come, I charge ye yt ye suffer him peaceably to enioy yt is hys.
But till that day come, I charge you that you suffer him peaceably to enjoy that is his.
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701
Thys is a noble king, & this I tel for your exāple, that ye may do the like.
This is a noble King, & this I tell for your Exampl, that you may do the like.
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702
Loke vpō the matter your selfe. Poore. men put vp •ils euery daye, & neuer the nere.
Look upon the matter your self. Poor. men put up •ils every day, & never the never.
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703
Confyrme your kingdome in iudgement, and begyn doyng of your own office yourself, euen now while you are yong,
Confirm your Kingdom in judgement, and begin doing of your own office yourself, even now while you Are young,
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704
and syt once or twise in the weke in coūcel among your lordes, it shal cause thinges to haue good succes,
and fit once or twice in the Week in council among your Lords, it shall cause things to have good success,
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705
and that matters shal not be lingred forth frō day to daye.
and that matters shall not be lingered forth from day to day.
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706
It is good for euery mā to do his owne office, & to se that wel executed & discharged.
It is good for every man to do his own office, & to see that well executed & discharged.
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707
Ozias kyng in Juda, he wold nedes do the office of y• priest, and he would nedes offer incence in the sanctuary whiche to do, was the priestes office.
Ozias King in Juda, he would needs do the office of y• priest, and he would needs offer incense in the sanctuary which to do, was the Priests office.
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708
But he was sodenly striken with the leprie of his labour, & so cōtinued alepre al daies of his life.
But he was suddenly stricken with the lepry of his labour, & so continued alepre all days of his life.
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709
S. Johns disciples wold haue had him to take vpō him yt he was Christ. But what saied Ihō? Nemo sibi assumit quicquam, nisi datū fuerit et de super.
S. Johns Disciples would have had him to take upon him that he was christ. But what said Ihō? Nemo sibi Assumed quicquam, nisi datū fuerit et de super.
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710
No man may take anye thing vpon him selfe, except it be geuen vnto hym frō aboue.
No man may take any thing upon him self, except it be given unto him from above.
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711
If the Deuōshire mē had wel considered thys, they had not prouoked y• plages that they haue had lyght vpō thē.
If the Deuōshire men had well considered this, they had not provoked y• plagues that they have had Light upon them.
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712
But vnprechig prelaci hath ben y• chefest cause of al thys hurly burly & cōmociōs.
But vnprechig prelaci hath been y• chiefest cause of all this hurly burly & commotions.
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713
But if Christ may chalēge any kinde of mē for takyng hys offyce vpō thē, he mai say to y• masse mongers.
But if christ may challenge any kind of men for taking his office upon them, he mai say to y• mass mongers.
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714
Who gaue you cōmissiō to offer vp Christ? who gaue you autority to take mine office in hād? for it is ōli christs office to do y•.
Who gave you commission to offer up christ? who gave you Authority to take mine office in hand? for it is only Christ's office to do y•.
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715
It is a great matter to offer Christ, if Christ had offered hys body at the last supper,
It is a great matter to offer christ, if christ had offered his body At the last supper,
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716
then shuld we so do to, who is worthy to offer vp Christe? an abhominable presumcyon Paule saith Accepit panē, postquam gracias egissit fregit ac dxit, Accipite, edite.
then should we so do to, who is worthy to offer up Christ? an abominable presumption Paul Says Accepit panē, Postquam gracias egissit fregit ac dxit, Accipite, edite.
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717
He tooke breade and after that he had geuen thanks, he brake it, and said. Take ye, eate ye &c, & so said:
He took bread and After that he had given thanks, he brake it, and said. Take you, eat you etc., & so said:
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718
Hoc est corpus meum, He gaue thankes, well then in thāgs geuing ther is none oblacion,Hoc est corpus meum, He gave thanks, well then in thanks giving there is none oblation,
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719
& whē he gaue thankes it was not his body. Whē I was in examinaciō.
& when he gave thanks it was not his body. When I was in examination.
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720
I was asked many questiōs, & it was said to me what Christ did that should we do, a bishop gathred that vpon these words.
I was asked many questions, & it was said to me what christ did that should we do, a bishop gathered that upon these words.
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721
Hoc facite inmei recordacionem. Then said he to me, how knowe ye that they eat it before he said, hoc est corpus meum. I answered agayne and sayde:Hoc Facite inmei recordacionem. Then said he to me, how know you that they eat it before he said, hoc est corpus meum. I answered again and said:
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722
how knowye y• they dyd not eat it. &c. so I brought into him y• place of Paul aboue sayd,
how Knowye y• they did not eat it. etc. so I brought into him y• place of Paul above said,
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723
and that in thankes geuyng is none oblacyon, and when he gaue thākes it was not his body,
and that in thanks giving is none oblation, and when he gave thanks it was not his body,
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724
for he gaue thākes in the begynnynge of supper, before they eate any manner thynge at al,
for he gave thanks in the beginning of supper, before they eat any manner thing At all,
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725
as hys accustomed maner was to do.
as his accustomed manner was to do.
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726
I wonder therfore that they wyll or dare by this text take vpon thē to offer Christs body. They shoulde rather saye:
I wonder Therefore that they will or Dare by this text take upon them to offer Christ body. They should rather say:
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727
Quis me constituit oblatorem? who made me an offerer? But whē Christ sayd:Quis me Constituted oblatorem? who made me an offerer? But when christ said:
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728
Quis me constituit iudicem aut diuisorem superuos? who hath made me a Judge, or a deuyder of landes amonge you? Christ did refuse an other mās office an offyce y• he was not of hys father deputed vnto.Quis me Constituted Judge Or diuisorem superuos? who hath made me a Judge, or a deuyder of Lands among you? christ did refuse an other men office an office y• he was not of his father deputed unto.
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729
Christes kyngedome was a spiritual kingdom, & his office was a spiritual office & he was a spirituall iudge.
Christ's Kingdom was a spiritual Kingdom, & his office was a spiritual office & he was a spiritual judge.
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730
And therfore when the womā takē in adultery was brought before him, he refused not to play the iudge, but sayed:
And Therefore when the woman taken in adultery was brought before him, he refused not to play the judge, but said:
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731
Quis te accus at? and she saye agayn Nemo domine. No mā Lord (saith she) then sayd he, Nec ego te cōdem no. Nor I cōdempne the not.Quis te accuse At? and she say again Nemo domine. No man Lord (Says she) then said he, Nec ego te condemn no. Nor I condemn thee not.
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732
Vade et no li amplius pece are. On thy waies, and sin no more.Vade et no li Amplius piece Are. On thy ways, and sin no more.
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733
Heare he toke vpō hym hys owne offyce, and dyd hys offyre, for his office was to preach & to bid fynners amēd their euil lyuing,
Hear he took upon him his own office, and did his offyre, for his office was to preach & to bid fynners amend their evil living,
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734
and not to be a temporal iudge in tēporal causes.
and not to be a temporal judge in temporal Causes.
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735
And here is an other occasiō ofa suite to your hyghnes, for the punish mēt of Lechery.
And Here is an other occasion ofa suit to your highness, for the Punish meant of Lechery.
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736
For lechery floweth in England like a floudde. But now to make an ende in temporal causes hee fayde.
For lechery flows in England like a floudde. But now to make an end in temporal Causes he said.
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737
Quis me constituit iudicem, &c. Who made me a iudge of temporall causes amonge you, and of worldelye mattiers:Quis me Constituted Judge, etc. Who made me a judge of temporal Causes among you, and of worldly mattiers:
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738
Thus came thys fellowe in heare wyth interruptynge of Christes sermō, and receyued the answeare whyche I haue rehearsed? Thou manne thou fellowe (quod he) who hath made me a iudge, amonge you? And hee sayde vnto all the audyence: Videte, et cauete ab auaricia. See and beware of Couetousenesse.
Thus Come this fellow in hear with interrupting of Christ's sermon, and received the answer which I have rehearsed? Thou man thou fellow (quod he) who hath made me a judge, among you? And he said unto all the audience: Videte, et cauete ab auaricia. See and beware of Covetousness.
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739
Whye so? O〈 … 〉 a nō in abund anci a cu•us quam uita eius et. ex his que possidet.
Why so? O〈 … 〉 a non in abund anci a cu•us quam uita eius et. ex his que possidet.
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740
For no mans lyfe standeth in the habundaunce of the thinges which he possesseth.
For no men life Stands in the abundance of the things which he Possesses.
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741
We maye haue thynges necessarye, and we may haue haboundaūce of thynges, but the haboundaunce doth not make vs blessed. It is no good argument.
We may have things necessary, and we may have abundance of things, but the abundance does not make us blessed. It is no good argument.
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742
Quo plus quis quc habet, tanto beatius 〈 ◊ 〉 uit. Quo plus quis quc habet, tanto Beatus 〈 ◊ 〉 uit.
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743
The more riches that a man hath the more happellye and the more blisfullye he lyueth.
The more riches that a man hath the more happellye and the more blisfullye he liveth.
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744
For a certaine great man that had purchased much lands a thousand markes by yere or I wot not what, a greate porcion he hadde.
For a certain great man that had purchased much Lands a thousand marks by year or I wot not what, a great portion he had.
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745
And so on the waie as he was in his iournie towardes Londō, or frō Lōdon, he fel sicke by the way.
And so on the Way as he was in his journey towards Londō, or from Lōdon, he fell sick by the Way.
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746
A disease toke him, that he was constrained to lye vppon it.
A disease took him, that he was constrained to lie upon it.
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747
And so being in his bed the dysease grewe more and more vp on hym, that he was by his friendes, that were aboute hym verye godlye aduised to loke to him self,
And so being in his Bed the disease grew more and more up on him, that he was by his Friends, that were about him very godly advised to look to him self,
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748
& to make him ready to God, for ther was none other lykelyhode but that he must die without remedy.
& to make him ready to God, for there was none other likelihood but that he must die without remedy.
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749
He tried out, what? shal I dye (quod he) woundes, sides, hart, shal I dye,
He tried out, what? shall I die (quod he) wounds, sides, heart, shall I die,
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750
and thus go frō my goods? go fet me some Phisiciō that may saue my life, wounds and sides shal I thus dye? Ther laye he styll in hys bed like a blocke wyth nothynge but woundes and sydes shall I dye? Within a very lytle whyle he died in dede,
and thus go from my goods? go fetched me Some physician that may save my life, wounds and sides shall I thus die? There say he still in his Bed like a block with nothing but wounds and sides shall I die? Within a very little while he died in deed,
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751
and then lay he lyke a blocke in dede. Thet was blacke gownes, torches.
and then lay he like a block in deed. Thet was black gowns, Torches.
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752
Tapers and ringing of belles, but what is become of him, God knoweth, and not I.
Tapers and ringing of Bells, but what is become of him, God Knoweth, and not I.
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But here by this ye mai perceiue that it is not the haboūdaunce of riches that maketh a man to liue quietly and blysfully.
But Here by this you mai perceive that it is not the abundance of riches that makes a man to live quietly and blysfully.
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But the quiet life is in a mediocritie.
But the quiet life is in a mediocrity.
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Mediocres optime uiuunt. (sayth he) they that are in a meane do liue best.Mediocres optime uiuunt. (say he) they that Are in a mean do live best.
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And ther is a pro uerbe which I red manye yeres ago Dimidium plus to to. The half somtymes more thē the hole.
And there is a Pro verb which I read many Years ago Dimension plus to to. The half sometimes more them the hold.
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The meane lyfe is the best life and the most quiet life of al. If a man shuld fil him self vp to ye throte he shuld not find ease in it,
The mean life is the best life and the most quiet life of all If a man should fill him self up to you throat he should not find ease in it,
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but dyspleasure, and with the one half he myght satisfy hys greadye appetide.
but displeasure, and with the one half he might satisfy his greedy appetide.
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So this great riches neuer maketh a mās life quiet, but rather troublus I remember here a saying of Salomon, and hys example. Coacernaui mihi argentum et aurum.
So this great riches never makes a men life quiet, but rather troublous I Remember Here a saying of Solomon, and his Exampl. Coacernaui mihi argentum et aurum.
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I gathered siluer & golde together (sayth he) I prouyded me syngers, and womē whych could play on instrumentes to make men mirth and pastime.
I gathered silver & gold together (say he) I provided me singers, and women which could play on Instruments to make men mirth and pastime.
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I gate me Psalte ryes & songes of musycke. &c. & thus my hart reioysed in all yt I dyd.
I gate me Psalm ryes & songs of musycke. etc. & thus my heart rejoiced in all that I did.
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But what was the end of al this? Cum cōuer tissem me ad omnia, when I consydered (sayth Salomon) all the works that my hāds had wrought. &c. loe, al was but vanity,
But what was the end of all this? Cum cover tissem me ad omnia, when I considered (say Solomon) all the works that my hands had wrought. etc. lo, all was but vanity,
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and vexacyon of mind, & nothing of any value vnder the sun. Therfore leaue couetousnes, for beleue me if I had an enemy.
and vexation of mind, & nothing of any valve under the sun. Therefore leave covetousness, for believe me if I had an enemy.
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The first thynge that I woulde wyshe to hym, shuld be that he myghte haue abo••daunce of riches,
The First thing that I would wish to him, should be that he might have abo••daunce of riches,
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for so I am sure, he should neuer be in quyet.
for so I am sure, he should never be in quiet.
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But thinke ye there be not many that wold be so hurt? But in thys place of the gospel.
But think you there be not many that would be so hurt? But in this place of the gospel.
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Christe spake and declared thys vnquietnes and vncerteinti of great riches by a sim•litude and parable of a great rich man, who had muche land that broughte forth al fruites plentifullye.
Christ spoke and declared this unquietness and vncerteinti of great riches by a sim•litude and parable of a great rich man, who had much land that brought forth all fruits plentifully.
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And he beinge in a pride of the matter, and much vnquiet by reason that he had so much, sayd to him self:
And he being in a pride of the matter, and much unquiet by reason that he had so much, said to him self:
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What shall I doo, because I haue riot 〈 … 〉e inoughe wher to bestowe my fruits that haue growē vnto me of my landes? I wyll thus doe (sayth he) I wyl pul downe my barnes,
What shall I do, Because I have riot 〈 … 〉e enough where to bestow my fruits that have grown unto me of my Lands? I will thus do (say he) I will pull down my Barns,
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and buylde greater barnes, and I wyll saye to my soule.
and build greater Barns, and I will say to my soul.
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771
My soule thou hast muche goodes layed vppe in stoare for manye yeares, take thyne ease, eate, drincke and be merye.
My soul thou hast much goods laid up in stoare for many Years, take thine ease, eat, drink and be merry.
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772
But God God saied to him. Stulte hac nocte, animam 〈 ◊ 〉 tuam repetunt abs te.
But God God said to him. Stulte hac nocte, animam 〈 ◊ 〉 tuam repetunt abs te.
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773
Thou fole, thou foole, thys nyghte wyll they take thy soule frō the agayne.
Thou sole, thou fool, this night will they take thy soul from the again.
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And thē, whose shall those thynges be whyche thou haste prouyded? Euen so it is wt hym (sayeth Christ) that gatheryth riches vnto hym selfe,
And them, whose shall those things be which thou haste provided? Eve so it is with him (Saith christ) that gatheryth riches unto him self,
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& is not Rich toward God. &c. But yet the Couetousmā cā neuer be content.
& is not Rich towards God. etc. But yet the Covetousman can never be content.
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776
I walcked one daye with a Gentelmanne in a parcke, and the māne regarded not my talke,
I walcked one day with a Gentleman in a parcke, and the man regarded not my talk,
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but caste hys heade and eye thys and that waye, so that I perceyued he gaue no greate eare to me, whyche when I sawe: I helde my peace.
but cast his head and eye this and that Way, so that I perceived he gave no great ear to me, which when I saw: I held my peace.
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At laste, oh (quod the Gentylman) if thys parke wer mine, I would neuer desyre more whyle I lyued.
At laste, o (quod the Gentleman) if this park were mine, I would never desire more while I lived.
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I aunswered, and sayd, Sir & what if ye had thys parck to, for ther was an other parck euē hard bi? this gentelmā laughed at the mater.
I answered, and said, Sir & what if you had this parck to, for their was an other parck even hard by? this gentleman laughed At the mater.
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And truly I thinck he was dyseased with the dropsie, the more he had, the more couetouse he was to haue stil more & more.
And truly I think he was diseased with the dropsy, the more he had, the more covetous he was to have still more & more.
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Thys was a farmer that had a farm hard by it, and if he might haue had this parke to it, he woulde neuer haue desyred more.
This was a Farmer that had a farm hard by it, and if he might have had this park to it, he would never have desired more.
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Thys was a farmer not altogether so couetus a mā, as ther be many now a dayes,
This was a Farmer not altogether so covetus a man, as there be many now a days,
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as for one gētlemā to rake vp al the farms in ye cōtry together in his hands al at ones.
as for one gentleman to rake up all the farms in you country together in his hands all At ones.
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And here one sute more to your highnesse.
And Here one suit more to your highness.
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Ther lacketh one thinge in this realm that it hath nede of, for Goddes sake make some promoters.
There lacketh one thing in this realm that it hath need of, for Goddess sake make Some promoters.
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786
Ther lack promoters, such as wer in kynge Henrye the seuenthes dayes your graundfather.
There lack promoters, such as were in King Henry the sevenths days your grandfather.
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787
Ther lacke men to promote the kynges officers whē they do amisse, and to promote all offenders.
There lack men to promote the Kings Officers when they do amiss, and to promote all offenders.
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I thyncke there is greate neede of suche menne of godlye dyscressyon, wysdome, and conscyence, to promote trāsgressoures,
I think there is great need of such men of godly dyscressyon, Wisdom, and conscience, to promote transgressors,
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as rētrai soures, oppressours of the pore, extorcioners, bribers, vserers. I here ther be vserers in England, that wyl take xi. in the hundreth:
as rētrai soures, Oppressors's of the poor, extortioners, bribers, usurers. I Here there be usurers in England, that will take xi. in the Hundredth:
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But I here of no promoters to put them vp.
But I Here of no promoters to put them up.
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791
Wereade not yt this couetouse farmer or lāded man of the gospell, boughte corne in the markettes to laye it vp in stoore, and then sell it agayne.
Werewolf not that this covetous Farmer or landed man of the gospel, bought corn in the Markets to say it up in stoore, and then fell it again.
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792
But and if it please your hyghnes? I here say that in England, we haue lande Lordes (naye steppe Lordes I mighte saye) are become grasyers,
But and if it please your highness? I Here say that in England, we have land lords (nay step lords I might say) Are become grasyers,
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793
and burgesses are become regraters, and some farmers, wyll regrate and bye vp al the corne that commeth to markets and laye it vppe in store,
and Burgesses Are become regraters, and Some farmers, will regrate and buy up all the corn that comes to Markets and say it up in store,
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and sel it againe at an higher pryce, when they se their tyme:
and sell it again At an higher price, when they see their time:
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795
I hearde a macchaunt manne saye that hee hadde trauayled all the dayes of hys life, in the trade of marchaundyse, and had gotten. iit. or. itii.
I heard a macchaunt man say that he had travailed all the days of his life, in the trade of merchandise, and had got. iit. or. itii.
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796
thousand pounds by byinge and sellinge, but in case he myght be lycenced or suffered so to do, he wold get a thousande pounde a yeare by onelye byinge and sellynge of grayne heare wythin thys realme.
thousand pounds by buying and selling, but in case he might be licenced or suffered so to do, he would get a thousande pound a year by only buying and selling of grain hear within this realm.
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Yea and (as I heare saie) Aldermē are now a dayes become Colliers. They be both wodmongers, and makers of cooles.
Yea and (as I hear say) Aldermen Are now a days become Colliers. They be both wodmongers, and makers of cools.
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798
I woulde so God healpe me, what so euer he be:
I would so God help me, what so ever he be:
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I would wyshe he myghte eate nothynge but coles for a whyle, tyl hee hadde amended it.
I would wish he might eat nothing but coals for a while, till he had amended it.
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800
There can not a poore bodye by a sacke of coles. but it must come thorowe theyr handes.
There can not a poor body by a sack of coals. but it must come thorough their hands.
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801
But thys rytche manne that the Gospel speaketh of, was a couetouse manne.
But this rich man that the Gospel speaks of, was a covetous man.
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802
God hadde geuen him plenti but that made hym not a good man, It is another thynge that maketh a good man.
God had given him plenti but that made him not a good man, It is Another thing that makes a good man.
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803
God saith, Sinon audieris uoe•m meam: If thou obeye not my voyce &c. And therefore worldelye ryches do not declare ye fauour or disfauour of god. The scripture saith:
God Says, Sinon audieris uoe•m meam: If thou obey not my voice etc. And Therefore worldly riches do not declare you favour or disfavour of god. The scripture Says:
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804
Nemo scit an sit a moredignus, an odio. God hathe ordeined al things to be good.Nemo scit an sit a moredignus, an odio. God hath ordained all things to be good.
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805
And the deuil laboureth to turn all thinges to mās euil.
And the Devil Laboureth to turn all things to men evil.
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806
God geueth mē plēty of ryches to exercise their fayth and charity, to confirm thē yt be good, to drawe thē that be nought,
God Giveth men plenty of riches to exercise their faith and charity, to confirm them that be good, to draw them that be nought,
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807
and to bryng thē to repentaunce: And the deuyll worketh al together to the contrary. And it is an olde Prouerbe, the more wicked the more fortunate.
and to bring them to Repentance: And the Devil works all together to the contrary. And it is an old Proverb, the more wicked the more fortunate.
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808
But the vnquietnes of this couetouse richman, declareth the vnquyetnes of the mid that ryches bryngeth wyth it.
But the unquietness of this covetous richman, Declareth the unquietness of the mid that riches bringeth with it.
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809
Fyrste they are all in care howe to gette ryches, & thē are they in more care how to kepe it stil. Therfore y• apostle saith Qui uolunt dite yere incidunt in tentaciones uarias.
First they Are all in care how to get riches, & them Are they in more care how to keep it stil. Therefore y• apostle Says Qui uolunt dite year incidunt in tentaciones uarias.
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810
Thei that studi to get great riches do fal into many diuers temptaciōs. But the roote of al euyl is couetousnes.
They that Study to get great riches do fall into many diverse temptations. But the root of all evil is covetousness.
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811
What shal I do (sayth thys rich man.) He asked hys owne brayneles head what he shuld do, he did not ask of the scripture.
What shall I do (say this rich man.) He asked his own brayneles head what he should do, he did not ask of the scripture.
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812
For if he had asked of the scripture, it would haue told him, it woulde haue said vnto him:
For if he had asked of the scripture, it would have told him, it would have said unto him:
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813
Frange esurienti panem tuū. &c. Break thy breade vnto the hungry.French esurienti Bread tuū. etc. Break thy bread unto the hungry.
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814
All the affeccion of men now a dayes, is in building gay & sumptuouse houses, it is in setting vp and pulling downe,
All the affection of men now a days, is in building gay & sumptuous houses, it is in setting up and pulling down,
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815
& neuer haue they done buildyng. But the ende of al suche great ritches and couetousnes is this:
& never have they done building. But the end of all such great riches and covetousness is this:
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816
Thys nyghte thou foole thy soule shal be taken frō the.
This night thou fool thy soul shall be taken from thee.
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817
It is to be vnderstande of all that ryse vp from lytle to much, as thys rytch mā that the Gospel spake of did.
It is to be understand of all that rise up from little to much, as this rich man that the Gospel spoke of did.
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818
I do not dyspyse ryches, but I wysh that men should haue rytches, as Abrahā had, and as Joseph had.
I do not despise riches, but I wish that men should have riches, as Abrahā had, and as Joseph had.
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819
A mā to haue ritches to help his neyghbour, is a godly ryches.
A man to have riches to help his neighbour, is a godly riches.
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820
The worldlye rytches is to put all hys trust and confidēce in his worldly rytches, that he may by them lyue here gallantly, pleasauntly, and voluptuously.
The worldly riches is to put all his trust and confidence in his worldly riches, that he may by them live Here gallantly, pleasantly, and voluptuously.
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821
Is this godly ryches? No no, thys is not godly rytches. It is a cōmō saying now a daies amōg many:
Is this godly riches? No no, this is not godly riches. It is a Common saying now a days among many:
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822
Oh, he is a ritch mā, he is wel worth fyue hundreth poundes.
O, he is a rich man, he is well worth fyue Hundredth pounds.
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823
He is wel worth fiue hūdreth poundes that hath geuen fiue hundreth pounds to the poore, otherwise it is none of his.
He is well worth fiue hūdreth pounds that hath given fiue Hundredth pounds to the poor, otherwise it is none of his.
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824
Yea, but who shal haue this fiue hūdreth poundes? For whom hast thou gotten that fyue hundreth poundes? What sayeth Salomon.
Yea, but who shall have this fiue hūdreth pounds? For whom hast thou got that fyue Hundredth pounds? What Saith Solomon.
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825
Ecclesia. v. Est alia infirmitas pessima, quam uidi sub sole, diuitiae conseruate in malum domini sui.
Ecclesia. v. Est Alias Infirmitas pessima, quam uidi sub sole, diuitiae conservate in malum domini sui.
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826
Another euil (sayth he) and an other very naughty imperfection rytches hoore ded vp & kept together to the owners owne herme,
another evil (say he) and an other very naughty imperfection riches hoore dead up & kept together to the owners own herme,
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827
for many times such ritches do perish and cōsume away miserabli. Such a one shal sōtime haue a sōne saith he, that shalbe a veri begger,
for many times such riches do perish and consume away miserabli. Such a one shall sometime have a son Says he, that shall a very beggar,
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828
& liue all in extreme penurye. Ogoodly riches that one mā shal get it, & an other come to deuoure it.
& live all in extreme penury. Goodly riches that one man shall get it, & an other come to devour it.
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829
Therfore Videte, et cauete ab auaricia. See and beware of couetusnes. Beleue gods wordes, for they wil not deceiue you, norlye. Heauē and earth shal perish:
Therefore Videte, et cauete ab auaricia. See and beware of couetusnes. Believe God's words, for they will not deceive you, norlye. Heaven and earth shall perish:
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830
but Verbum domini, manet in eternum. The word of the Lorde abide than〈 … 〉 •ndureth foreuer.
but Verbum domini, manet in eternum. The word of the Lord abide than〈 … 〉 •ndureth forever.
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831
On this leauened faith, thys vnseasoned fayeth ▪ Beware of this vnseasoned fayeth A certayne mā asked me thys question:
On this leavened faith, this unseasoned Faith ▪ Beware of this unseasoned Faith A certain man asked me this question:
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832
Diddest thou euer sea mā ly〈 … 〉e long that had great titches? Therfore saith ye wisemā if god send the riches, vse thē.
Didst thou ever sea man ly〈 … 〉e long that had great titches? Therefore Says you Wiseman if god send the riches, use them.
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833
If God sende the aboundaunce, vse thē according to ye rule of gods worde, and study to be rych in our sauiour Jesus Christ.
If God send the abundance, use them according to you Rule of God's word, and study to be rich in our Saviour jesus christ.
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834
To whom 〈 ◊ 〉 the father and the holy ghoste, be all honoure glorye and prayse for euer and euer. Amen.
To whom 〈 ◊ 〉 the father and the holy ghost, be all honour glory and praise for ever and ever. Amen.
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