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Reddite ergo que sunt Cesaris Cesari, et que sunt dei, deo. Gyue that that is Cesars to Cesar & that that is gods to god.
Give back ergo que sunt Cesaris Caesar, et que sunt dei, God. Gyve that that is Caesars to Cesar & that that is God's to god.
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THys Doctryne is greuous, heui, & irkesom to couetouse herts rebellyouse and sedyciouse hertes. Gyue, gyue, they canne not awaye wyth it, it cā not sticke in their mindes, nor sattell in theyr stomakes:
This Doctrine is grievous, heui, & irkesom to covetous herts rebellyouse and sedyciouse herts. Gyve, gyve, they can not away with it, it can not stick in their minds, nor sattell in their stomachs:
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they woulde rather be taking, scraping, and catchinge, then geuinge.
they would rather be taking, scraping, and catching, then giving.
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But godlye persons wyll well accepte and take it, for it is to them a greate pleasure, Ioye and comforte.
But godly Persons will well accept and take it, for it is to them a great pleasure, Joy and Comfort.
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For the better vnderstandynge of this place, ye shal vnderstand, Chryste came to bryng vs oute of bondage and to set vs at libertye:
For the better understanding of this place, you shall understand, Christ Come to bring us out of bondage and to Set us At liberty:
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not frome cyuyll burthen as from obaying the magistrates, from paying taxe and try but,
not from Chyle burden as from obeying the Magistrates, from paying Tax and try but,
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but from a greater burthen, and a more greuouser burthen, the burth•• 〈 ◊ 〉, the burthen not of 〈 … 〉 but of the soule, to make vs fre frome it,
but from a greater burden, and a more greuouser burden, the burth•• 〈 ◊ 〉, the burden not of 〈 … 〉 but of the soul, to make us from from it,
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and to redeme vs from the curse and malediccion of the lawe vnto the honourable state of the chyldren of God.
and to Redeem us from the curse and malediction of the law unto the honourable state of the children of God.
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But as for the cyuyll burthens, he delyuered vs not frome them, but rather commaunded vs to paye them:
But as for the Chyle burdens, he Delivered us not from them, but rather commanded us to pay them:
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gyue, gyue, sayeth he to Cesar obedience, tribute, and al thynges dewe too Cesar.
gyve, gyve, Saith he to Cesar Obedience, tribute, and all things dew too Cesar.
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For the vnderstanding of thys text, it shall be nedefull to consyder the circumstance going before:
For the understanding of this text, it shall be needful to Consider the circumstance going before:
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whyche thynge dewlye considered, geueth a greate lyghte to al places of ye scripture: who spake these words, to whom thei were spoken, vpon what occasyon, and afore whome.
which thing duly considered, Giveth a great Light to all places of you scripture: who spoke these words, to whom they were spoken, upon what occasion, and afore whom.
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Therefore I wyll take the whole fragmente and shred, taken oute of goddes boke for the gospel of this day, wrytten in the gospell of Mathewe the.xxii. Chapter. Tunc abierunt Pharisei.
Therefore I will take the Whole fragment and shred, taken out of God's book for the gospel of this day, written in the gospel of Matthew the xxii Chapter. Tunc abierunt Pharisees.
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Then wente the Pharisies and toke a counsell. Luke hathe Obseruantes, marckinge, spyinge, lookynge, totinge, watchynge:
Then went the Pharisees and took a counsel. Luke hath Observants, marckinge, spying, looking, toting, watching:
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lyke suttel, crafty and sleyghtie felowes they toke a councel and sēt to him theyr disciples, which shuld fain thē selfs iust mē, godly mē, glad to learn his doctrine And wyth thē Herods seruaūtes to trap him in his words: & they sayd to him:
like suttel, crafty and sleighty Fellows they took a council and sent to him their Disciples, which should fain them selfs just men, godly men, glad to Learn his Doctrine And with them Herods Servants to trap him in his words: & they said to him:
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Master we knowe yt thou arte a trewe man, and teachest the waye of God, in ueritate, truly, and carest for no manne.
Master we know that thou art a true man, and Teachest the Way of God, in ueritate, truly, and Carest for no man.
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For thou regardest not the personage of man.
For thou regardest not the personage of man.
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Tel vs therfore, what thinckest thou? Is it lawefull to geue Cesar tribute mony or no? This was theyr question that they wold haue snarled him with.
Tell us Therefore, what Thinkest thou? Is it lawful to give Cesar tribute money or no? This was their question that they would have snarled him with.
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In answeryng to this they woulde haue caught him by the fote.
In answering to this they would have caught him by the foot.
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But Iesus Cognita malicia eo rum, knowing theyr malice, theyr wyckednes, theyr vncharitablenes, he sayd to them:
But Iesus Cognita Malicia eo rum, knowing their malice, their wickedness, their uncharitableness, he said to them:
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hypocrytes whi do ye tempt me? Shew me a pece of ye tribute mony. And they broughte hym a penye. And he sayde to them:
Hypocrites whi do you tempt me? Show me a piece of the tribute money. And they brought him a penny. And he said to them:
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whose image is thys, and the wrytynge? They answered: Cesars. He sayde to them. Gyue to Cesar that that belongeth to Cesar, & to god that that is goddes.
whose image is this, and the writing? They answered: Caesars. He said to them. Gyve to Cesar that that belongeth to Cesar, & to god that that is God's.
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Thus ye maye perceyue, it was our sauyoure Chryste that spake these wordes, and they wer spoken vnto the Pharyseis that tempted him.
Thus you may perceive, it was our Saviour Christ that spoke these words, and they were spoken unto the Pharisees that tempted him.
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But they be a doctryne vnto vs that are Chrystes Dyscyples.
But they be a Doctrine unto us that Are Christ's Disciples.
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For whose wordes shulde we delite to heare & learn, but the wordes and doctryne of oure sauyour Chryste? And that I maye at thys tyme so declare them,
For whose words should we delight to hear & Learn, but the words and Doctrine of our Saviour Christ? And that I may At this time so declare them,
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as may be for goddes glorye, your edifying, and my dyscharge: I praye you all to helpe me with your prayer.
as may be for God's glory, your edifying, and my discharge: I pray you all to help me with your prayer.
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In the whych prayer. &c. For ye vniuersall church of Chryst thorowe the whole worlde. &c. For the preseruation of oure Souerayne Lorde Kynge Edward the.vi. sole supreme head vnder God and Christ of ye churches of Inglande and of Irelande. &c. Secondly for the kynges most honorable councell? Thirdly I commende vnto you the soules departed thys lyfe in the faythe of Chryste, that ye remember to geue laudes, praise,
In the which prayer. etc. For you universal Church of Christ thorough the Whole world. etc. For the preservation of our Sovereign Lord King Edward the vi sole supreme head under God and christ of the Churches of England and of Ireland. etc. Secondly for the Kings most honourable council? Thirdly I commend unto you the Souls departed this life in the faith of Christ, that you Remember to give laudes, praise,
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and thankes to almightye God for his great goodnesse and mercye shewed vnto theym in that greate nede and conflicte ageynste the deuil and synne.
and thanks to almighty God for his great Goodness and mercy showed unto them in that great need and conflict against the Devil and sin.
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To gyue them at the houre of deathe faythe in hys synnes deathe and passion, wher by they myght conquere and ouercome, and get the vyctorye.
To gyve them At the hour of death faith in his Sins death and passion, where by they might conquer and overcome, and get the victory.
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Gyue thanckes I say for thys, addynge prayers and supplycations for youre selues, that it may please god to gyue you the lyke faythe and grace, to truste only vnto the death of his deare sonne, as he gaue vnto thē.
Gyve thanks I say for this, adding Prayers and supplications for your selves, that it may please god to gyve you the like faith and grace, to trust only unto the death of his deer son, as he gave unto them.
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For as they be gone, so must we:
For as they be gone, so must we:
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and the deuyll wyll be as readye to tempt vs as he was them, & our synnes wyl lyght as heuy vpon vs as theirs did vpon thē:
and the Devil will be as ready to tempt us as he was them, & our Sins will Light as heavy upon us as theirs did upon them:
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and we are as weake and vnable to resyst as were they.
and we Are as weak and unable to resist as were they.
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Praye therfore that we may haue grace to dye in the same fayth of Chryste as they did,
Pray Therefore that we may have grace to die in the same faith of Christ as they did,
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& at the latter daye be raysed wyth Abraham, Isaac and Iacob, and be partaker wyth Chryste in the kyngdome of heauen:
& At the latter day be raised with Abraham, Isaac and Iacob, and be partaker with Christ in the Kingdom of heaven:
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for this and grace, let vs saye the Lordes prayer. Tunc abcuntes. Tunc, then ▪ It hangeth on a text before.
for this and grace, let us say the lords prayer. Tunc abcuntes. Tunc, then ▪ It hangs on a text before.
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Chryst told them a similitude that the kingdom of heauen is lyke to a king that made a bridal to his sonne, he maryed hys sonne,
Christ told them a similitude that the Kingdom of heaven is like to a King that made a bridal to his son, he married his son,
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and sente hys seruauntes oute to byd hys gestes.
and sent his Servants out to bid his gests.
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Wel they wold not come althoughe he had made greate preparing & much cost for them:
Well they would not come although he had made great preparing & much cost for them:
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ambycion, couetousnes, and crueltye would not lette them come. Then he sente hys warryoures and destroyed them:
ambycion, covetousness, and cruelty would not let them come. Then he sent his warryoures and destroyed them:
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and agayne sente other seruauntes to bydde gestes to hys brydal, hande ouer heade come who wold.
and again sent other Servants to bid gests to his bridal, hand over head come who wold.
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Thei dyd hys bydding, and the house was full of gestes. The kynge nowe wold vewe his gests:
They did his bidding, and the house was full of gests. The King now would view his gests:
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and fyndyng there one not cladde in Mariyng garmentes, he asked hym:
and finding there one not clad in Marrying garments, he asked him:
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frende how cammest thou here, not hauing a mariage garmente? And commaunded to bynde hym hande and fote,
friend how cammest thou Here, not having a marriage garment? And commanded to bind him hand and foot,
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and caste him into vtter darkenesse: there was wayling & grīding of teeth. For many be chosen & few be called. Nowe Chryst expoundeth this.
and cast him into utter darkness: there was wailing & grinding of teeth. For many be chosen & few be called. Now Christ expoundeth this.
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The kingdome of heauen is preaching of the Gospel.
The Kingdom of heaven is preaching of the Gospel.
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This mariage is the ioyning of Chryst & his church, which was begun by Christ, here in earth,
This marriage is the joining of Christ & his Church, which was begun by christ, Here in earth,
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& shal cōtinue to ye end of ye world. The bidders of his gestes are preachers, but here are so many lets & hinderances:
& shall continue to you end of you world. The bidders of his gests Are Preachers, but Here Are so many lets & hindrances:
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couetise is a let, ambiciō is a let, crueltie is ye greatest lette.
covetise is a let, ambition is a let, cruelty is the greatest let.
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For they bett hys seruauntes, brake theyr heades, yea murdered them, whiche bad them to thys brydal.
For they bet his Servants, brake their Heads, yea murdered them, which bade them to this bridal.
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Wyth this the kynge was angrye, and sent hys men of warre to destroye those vnthankful people.
With this the King was angry, and sent his men of war to destroy those unthankful people.
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Was he not angrye wyth couetousenes and wyth ambition? Yes he is angrye wyth couetouse men, with ambiciouse men:
Was he not angry with couetousenes and with ambition? Yes he is angry with covetous men, with Ambitious men:
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But most of all wyth crueltye.
But most of all with cruelty.
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Thys is an angre aboue commune angre, when men be not onlye vnthanckfull but also adde crueltye to persecute the preachers, that commeth to call vs to thys maryage.
This is an anger above commune anger, when men be not only vnthanckfull but also add cruelty to persecute the Preachers, that comes to call us to this marriage.
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This toucheth god so nyghe, that he sayeth. Qui uos audit me audit. Thys crueltye the kynge wolde not leaue vnpunished, but sente furthe his menne of warre.
This touches god so High, that he Saith. Qui uos audit me audit. This cruelty the King would not leave unpunished, but sent forth his men of war.
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They are called hys men of warre, his men, his men, for warres come at hys commaundemente.
They Are called his men of war, his men, his men, for wars come At his Commandment.
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Titus and Uaspasian were sente of god to punyshe those couetouse Iewes, Ambiciouse Iewes, cruel Iews, that wold not credit Chryst,
Titus and Vespasian were sent of god to Punish those covetous Iewes, Ambitious Iewes, cruel Iews, that would not credit Christ,
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nor beleue the preachinge of saluacion.
nor believe the preaching of salvation.
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Now in warre, what parte soeuer gette the victorye, that is Goddes parte, that is Goddes host.
Now in war, what part soever get the victory, that is Goddess part, that is Goddess host.
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Nabuchodonosor was an euyl manne, a wicked māne, yet was he sent of God to punyshe the stubbourne and Couetouse Iewes for theyr ambicion,
Nebuchadnezzar was an evil man, a wicked man, yet was he sent of God to Punish the stubbourne and Covetous Iewes for their ambition,
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and crueltye, and forsakyng goddes moste holye woorde: And he is called in scrypture goddes seruaunt.
and cruelty, and forsaking God's most holy word: And he is called in scripture God's servant.
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It is no good argument He hathe the vyctorye, Ergo he is a good manne. But thys is a good argumente.
It is no good argument He hath the victory, Ergo he is a good man. But this is a good argument.
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He hathe the vyctorye, ergo God was on hys syde, and by hym punyshed the contrarye parte.
He hath the victory, ergo God was on his side, and by him punished the contrary part.
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The preachers called good and bad.
The Preachers called good and bad.
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Thei canne do nomore but call, God is he that must bryng in, god muste open the hertes,
They can do No more but call, God is he that must bring in, god must open the herts,
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as it is in the Actes of the Apostles.
as it is in the Acts of the Apostles.
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When Paule preached to the womenne, there was a silke womā Cuius cor deus aperuit, whose herte god opened.
When Paul preached to the women, there was a silk woman Cuius cor deus aperuit, whose heart god opened.
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None coulde open it but god. Paule coulde but onelye preache, god muste worcke, god must do the thyng inwardelye. But good and bad came.
None could open it but god. Paul could but only preach, god must work, god must do the thing inwardly. But good and bad Come.
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Therfore the preachynge is lykened to a Fyshers nette, that taketh good fysh and bad, and draweth all too the shoore.
Therefore the preaching is likened to a Fishers net, that Takes good Fish and bad, and draws all too the shore.
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In the whole multytude that professe the gospell, all be not good, all canne not awaye wyth the mortyfyinge of theyr fleshe, they wyll wyth good will beare the name of Chrystians, of gospellers,
In the Whole multitude that profess the gospel, all be not good, all can not away with the mortyfyinge of their Flesh, they will with good will bear the name of Christians, of Evangelists,
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but to do the dedes they grudge, they repyne, they cā not awaye wyth it. Amonge the Apostles, al were not honest, naye, one was a deuyll:
but to do the Deeds they grudge, they repine, they can not away with it. Among the Apostles, all were not honest, nay, one was a Devil:
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So amonge so greate number of gospellers, some ar Carde gospellers, some are dyse gospellers, some pot-gospellers:
So among so great number of Evangelists, Some Are Card Evangelists, Some Are dice Evangelists, Some pot-gospellers:
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all are not good, all seeke not amendmente of lyfe. Then commeth the kynge to se hys gestes.
all Are not good, all seek not amendment of life. Then comes the King to see his gests.
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And findeth one not hauynge the maryage garment, and saythe to hym:
And finds one not having the marriage garment, and say to him:
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Frende how cammest thou hither, and haste not ye maryage garment? Faith is the maryage garmente, not a fayned fayth wythout good lyuing,
Friend how cammest thou hither, and haste not you marriage garment? Faith is the marriage garment, not a feigned faith without good living,
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but fayth that worketh by loue. He was blamed because he professed one thynge, and was in dede another.
but faith that works by love. He was blamed Because he professed one thing, and was in deed Another.
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Whi did he not blame the preachers? There was no faulte in them, they dyd theyr dewtyes, they had no further commaundemente but to call them to the maryage.
Whi did he not blame the Preachers? There was no fault in them, they did their dewtyes, they had no further Commandment but to call them to the marriage.
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The garmente he shulde haue prouyded hym selfe. Therefore he quarrelleth not wyth the preachers:
The garment he should have provided him self. Therefore he quarrelleth not with the Preachers:
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what dothe thys felowe here? Whye suffered ye hym to enter. &c. for theyr commission extended no further but only to cal him.
what doth this fellow Here? Why suffered you him to enter. etc. for their commission extended no further but only to call him.
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Manye are greued that there is so lytell fruite of their preachyng. And when as they are asked:
Many Are grieved that there is so little fruit of their preaching. And when as they Are asked:
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why do you not preache hauyng so greate giftes geuen you of God? I woulde preache saye they,
why do you not preach having so great Gifts given you of God? I would preach say they,
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but I se so lytle fruite, so lytle amendmente of lyfe, that it maketh me werye.
but I see so little fruit, so little amendment of life, that it makes me weary.
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A noughty aunswere, a verye noughty answere.
A naughty answer, a very naughty answer.
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Thou arte troubled with that god gaue the no charge of, and leauest vndone, that thou arte charged wythe.
Thou art troubled with that god gave thee no charge of, and Leavest undone, that thou art charged wythe.
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God commaundeth the to preache, and Si non locutus fueris. If thou speke not, if thou warne not the wycked that they turne and amend, they shal perish in theyr iniquityes.
God commandeth thee to preach, and Si non Spoken fueris. If thou speak not, if thou warn not the wicked that they turn and amend, they shall perish in their iniquities.
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Sanguinem autem eius de manu tua requiram. Thys texte nippeth, this pyncheth, this toucheth the quicke.Sanguinem autem eius de manu tua Requiram. This text nippeth, this pyncheth, this touches the quick.
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He shall dye in hys wickednes, but I wyll require hys bloude at thy hand.
He shall die in his wickedness, but I will require his blood At thy hand.
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Herken wel to thys, marke it wel ye curates I wyll aske hys bloude at thy hande.
Harken well to this, mark it well you Curates I will ask his blood At thy hand.
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If you do not your office, if ye teache not the people, & warne them not.
If you do not your office, if you teach not the people, & warn them not.
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You shall be dampned for it. If you do your offyce, you are dyscharged:
You shall be dampened for it. If you do your office, you Are discharged:
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Tuanimam tuam liberasti. Warne thē therfore to leue theyr wyckednesse, theyr couetyse, theyr ambycyon, theyr crueltye ▪ vnmercyfulnesse. &c. and thou haste saued thine owne soule.Tuanimam tuam liberasti. Warn them Therefore to leave their wickedness, their covetise, their ambycyon, their cruelty ▪ vnmercyfulnesse. etc. and thou haste saved thine own soul.
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For there was no quarrell wyth the preachers, but he was caste in prison, wher was wepynge and waylynge, & gryndynge of teathe: these were hys delycates.
For there was no quarrel with the Preachers, but he was cast in prison, where was weeping and wailing, & grinding of teathe: these were his delicates.
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Multi sunt uocati, manye are called, but fewe are chosē. To this parable now ioineth thys gospell. Tunc Pharisei abeuntes.Multi sunt uocati, many Are called, but few Are chosen. To this parable now Joineth this gospel. Tunc Pharisees abeuntes.
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Pharisei was a secte of religion amonge the Iewes mooste exquisite, perfit, holie, and learned,Pharisees was a sect of Religion among the Iewes most exquisite, perfect, holy, and learned,
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and wer reputed most godlye men, euen suche as in holynesse excelled all other, as oure Monkes were of late amonge vs,
and were reputed most godly men, even such as in holiness excelled all other, as our Monks were of late among us,
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and be yet in other places. They were in goddes bosome, euen at heauē gates in the syght of the worlde:
and be yet in other places. They were in God's bosom, even At heaven gates in the sight of the world:
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But inwardelye supersticious, fained, holow herted, dissimulers.
But inwardly superstitious, feigned, hollow herted, dissimulers.
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Nowe at thys tyme I knowe none more lyke thē than the hypocritical holow herted papystes.
Now At this time I know none more like them than the hypocritical hollow herted Papists.
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The name is changed, but the thyng remayneth: Therfore they may wel be called by the name, that kepe the thynge.
The name is changed, but the thing remaineth: Therefore they may well be called by the name, that keep the thing.
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These were enemyes to Chryste and hys doctryne. They wolde be ordred by olde wont, customes, forfathers:
These were enemies to Christ and his Doctrine. They would be ordered by old wont, customs, Forefathers:
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and to maynteyne theyr tradicions sette asyde the cōmaundements of God, refused Chryst, and his word.
and to maintain their traditions Set aside the Commandments of God, refused Christ, and his word.
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S Luke hath obseru••es obseruauntes, yt is watchers, tote•s, spies, much like the obseruaunt fryers, the barefote fryers, that were here, whiche in dede were ye Byshop of Romes spies, watchynge in euerye country, what was sayde or done against him.
S Lycia hath obseru••es observants, that is watchers, tote•s, spies, much like the observant Friars, the barefoot Friars, that were Here, which in deed were the Bishop of Romes spies, watching in every country, what was said or done against him.
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He had it by and by, by one or other of hys spyes, they wer his men all together, his postes to woorke agaynste the Regalitie.
He had it by and by, by one or other of his spies, they were his men all together, his posts to work against the Regality.
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In the courte, in the noble mens houses, at euerye marchauntes house, those obseruauntes were spyinge, totynge,
In the court, in the noble men's houses, At every Merchants house, those observants were spying, totynge,
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and lookynge, watchynge and catchinge what they myghte heare or se against the sea of Rome. Take hede of these obseruauntes.
and looking, watching and catching what they might hear or see against the sea of Rome. Take heed of these observants.
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To vnderstande the woorde obseruauntes marke what the poet sayeth in hys Comedi.
To understand the word observants mark what the poet Saith in his Comedy.
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Obserua Danū. Take hede, beware and marke Danum, for they wyll be styrrynge in euerye towne, in euery gentelmannes house, yea at theyr very tables:Observe Danū. Take heed, beware and mark Danum, for they will be stirring in every town, in every gentelmannes house, yea At their very tables:
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well, be wyse, beware of them. Inierunt Concilium.
well, be wise, beware of them. Inierunt Concilium.
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They toke a counsell, some goodlye thynge, some wayghty matter, I am sure, that these holye fathers consulte vpon.
They took a counsel, Some goodly thing, Some wayghty matter, I am sure, that these holy Father's consult upon.
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It muste nedes be for the commune wealthe, and the profit of many, that these holye fathers come together for.
It must needs be for the commune wealth, and the profit of many, that these holy Father's come together for.
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It was to snarle or trappe him in his words. This was theyr deuice this was theyr counsell.
It was to snarl or trap him in his words. This was their device this was their counsel.
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To thys ende they gather suche a companye of holye fathers. A counsell, a councell. Bonum est concilium saied one. Yea marye quod another:
To this end they gather such a company of holy Father's. A counsel, a council. Bonum est concilium said one. Yea mary quod Another:
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Sed bonorum A councell is good, yea syr if it be of good men. For elles what is a councell, if it be wycked, of wycked men. If they say:said Bonorum A council is good, yea sir if it be of good men. For Else what is a council, if it be wicked, of wicked men. If they say:
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This was done by a counsell, determined in a counsel, what is it the better if ye councel be wicked? Nicene councel was gathered of a greate number of Byshoppes and learned men,
This was done by a counsel, determined in a counsel, what is it the better if the council be wicked? Nicene council was gathered of a great number of Bishops and learned men,
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yet had not one man haue bene, they had determyned contrary to gods word.
yet had not one man have be, they had determined contrary to God's word.
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They were mynded, and ernest lye bente to make a decree that no priest shulde marye:
They were minded, and earnest lie bent to make a Decree that no priest should mary:
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but one olde man, & vnmaryed hym self withstode that acte, and turned the councels minde:
but one old man, & unmarried him self withstood that act, and turned the Counsels mind:
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so that they medled not with that decre.
so that they meddled not with that Decree.
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And whye, more credence is to be geuen to one man hauinge the holye worde of God for hym,
And why, more credence is to be given to one man having the holy word of God for him,
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then to.x. thousande wythoute the worde. If it agre wyth goddes worde, it is to be receyued:
then to x thousande without the word. If it agree with God's word, it is to be received:
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if it agre not, it is not to be receiued, thoughe a Councel, yea though an aungel from heauen had determyned it.
if it agree not, it is not to be received, though a Council, yea though an angel from heaven had determined it.
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Truthe it is that Chryste graunteth to a congregacyon gathered in hys name, to be amongs them,
Truth it is that Christ granteth to a congregation gathered in his name, to be amongst them,
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yea though it be but.ii. or.iii. There is as muche graunted to.ii. or three,
yea though it be but ii or iii There is as much granted to ii or three,
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as to ten thousand, so they come in Chrystes name. Vbi duo uel tres congregati sunt in nomine meo, Ibi sum in medio eorum. In nomine meo.
as to ten thousand, so they come in Christ's name. Vbi duo uel tres congregati sunt in nomine meo, There sum in medio Their. In nomine meo.
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much wickednes is done In nomine domini whē they come together sekynge theyr own pryuate luste, pleasures,
much wickedness is done In nomine domini when they come together seeking their own private lust, pleasures,
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and ambycyouse desyres, it is not in in nomine domini, But to seeke goddes glorye Chrystes glorye, Chrystes true relygyon, that is in nomine Christi, and then they are to be hearde.
and ambycyouse Desires, it is not in in nomine domini, But to seek God's glory Christ's glory, Christ's true Religion, that is in nomine Christ, and then they Are to be heard.
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But what was these mennes counsel? Vt illa quearent eum in sermone.
But what was these men's counsel? Vt illa quearent Eum in sermon.
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To snarle or tangle hym in hys wordes, toters & watchers to catche him in his worde, that they myghte enforce some what agaynste hym: Non est concilium aduersus dominum:
To snarl or tangle him in his words, toters & watchers to catch him in his word, that they might enforce Some what against him: Non est concilium Adversus dominum:
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These were wylye pyes, sleyghtye chyldren, chyldren of the worlde, and craftyly they handled theyr matters. Miserunt discipulos suos cum Herodianis.
These were wily pies, sleighty children, children of the world, and craftily they handled their matters. Miserunt discipulos suos cum Herodians.
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They wold not go theim selues, lest they myghte haue bene knowen, but he knewe not theyr Dyscyples as they thoughte.
They would not go them selves, lest they might have be known, but he knew not their Disciples as they Thought.
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And they wente not alone, but hadde wyth theym Herodes Sowdiers, Herodes fauourers.
And they went not alone, but had with them Herod Soldiers, Herod favourers.
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Thys Herod was an Idumean, and was appoynted by the Romaynes to gouerne ye Iewes and to gather the trybute mony.
This Herod was an Idumean, and was appointed by the Romans to govern you Iewes and to gather the tribute money.
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Therfore he was hated among the Iewes, and so were those ye fauoured the Romaynes parte,
Therefore he was hated among the Iewes, and so were those the favoured the Romans part,
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and in dysdayne they were called Herodians.
and in disdain they were called Herodians.
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Nowe was the tyme come, that the holye Patryarke Prophecyed, that the Scepter and kyngedome was remoued, and Christ was born.
Now was the time come, that the holy Patriarch Prophesied, that the Sceptre and Kingdom was removed, and christ was born.
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Thys they shulde haue marked, and receyued hys doctryne. But they wente aboute to destroye hym, and therefore they broughte the Herodians wyth theym.
This they should have marked, and received his Doctrine. But they went about to destroy him, and Therefore they brought the Herodians with them.
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Here nowe is an agremente in wyckednesse betwene the Phariseis and the Herodyans agaynste truthe, agaynste Chryste, agaynste gods woorde they agree together, where as in dede neyther loued other,
Here now is an agreement in wickedness between the Pharisees and the Herodians against truth, against Christ, against God's word they agree together, where as in deed neither loved other,
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but hated eche other as a toode.
but hated eke other as a toode.
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So manye nowe adayes of oure Phariseis papystes in destroyinge the truthe, they agre wonders well:
So many now adays of our Pharisees Papists in destroying the truth, they agree wonders well:
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where as in pryuate matters, they hate one another as a toode.
where as in private matters, they hate one Another as a toode.
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Here commes me nowe these holye fathers from theyr councell, and sende theyr Dyscyples wyth the Herodians:
Here comes me now these holy Father's from their council, and send their Disciples with the Herodians:
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marke theyr behauyoure, and marke Chrystes behauyoure. They come lowtynge & wt lowe curtesye, as thoughe they wolde creape into hys boosome:
mark their behauyoure, and mark Christ's behauyoure. They come lowtynge & with low courtesy, as though they would creape into his bosom:
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as for Herods men, they meddle not, but stande by to heare the tale as wytnesses,
as for Herods men, they meddle not, but stand by to hear the tale as Witnesses,
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and if he shoulde speake anye thynge amysse, be ready to lay handes vpon him.
and if he should speak any thing amiss, be ready to lay hands upon him.
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They wolde fayne ryd him and destroye hym, but they wolde turne the enuye of the deede vpon Herode,
They would fain rid him and destroy him, but they would turn the envy of the deed upon Herod,
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so that they wolde be sene fautelesse.
so that they would be seen fautelesse.
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It had bene more meete for thē to haue coūceld how to amend their fautes and to haue come to chryste, to learne hys doctryne,
It had be more meet for them to have counseled how to amend their Faults and to have come to Christ, to Learn his Doctrine,
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then to studye malycyouslye to trappe hym, and to destroye him. what saide they? Magister scimus quod ueraxes. &c.
then to study maliciously to trap him, and to destroy him. what said they? Magister scimus quod ueraxes. etc.
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Master we know that thou arte a true manne, and teachest the waye of God trulye, master wee knowe that thou arte Tomme truthe, thou tellest the verye truthe, and sparest for no manne. Thou arte playne Tomme truth.
Master we know that thou art a true man, and Teachest the Way of God truly, master we know that thou art Tomme truth, thou Tellest the very truth, and sparest for no man. Thou art plain Tomme truth.
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Goodly words, but out of a Cancarde stomacke and maliciouse herte.
Goodly words, but out of a Canard stomach and malicious heart.
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Smyling speakers crepe into a mannes bosome, they loue and al to loue him, they fauoure his woorde,
Smiling Speakers creep into a Man's bosom, they love and all to love him, they favour his word,
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and call hym Master, and yet wolde gladlye se him hanged. These are in deade Hipocrites, one in hert & another in mouth.
and call him Master, and yet would gladly see him hanged. These Are in dead Hypocrites, one in heart & Another in Mouth.
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We knowe thou arte a trewe manne. Et uiam dei in ueritate doces. Yea this is goddes waye taughte trulye.
We know thou art a true man. Et uiam dei in ueritate doces. Yea this is God's Way taught truly.
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There is gods waye and mannes waye. Manye teache mennes waye, but that shuld not be:
There is God's Way and Man's Way. Many teach men's Way, but that should not be:
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we shulde lern uiam dei, goddes waye, and that trulye, withoute mixture, temperature, blaūchīg, powdering.
we should lern uiam dei, God's Way, and that truly, without mixture, temperature, blanching, powdering.
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Many teache goddes way, and shall preache a verye good and godlye Sermon, but at the last they wyll haue a blaunched almonde. One lytel peace of Popery patched in, to powder ther matter with,
Many teach God's Way, and shall preach a very good and godly Sermon, but At the last they will have a blanched almond. One little peace of Popery patched in, to powder their matter with,
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for theyr owne lucre and glorye.
for their own lucre and glory.
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They make a minglinge of the waye of God and mans way to gether, a mingle māgle as men serue pigges in my countrye. Chryste dyd not so.
They make a mingling of the Way of God and men Way to gether, a mingle mangle as men serve pigs in my country. Christ did not so.
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He taughte the waye of God trulye wythout myxture, temperature, powderynge, or blaunchynge. These be the properties of al true preachers, that these confes to be in Christe.
He taught the Way of God truly without myxture, temperature, powderynge, or blaunchynge. These be the properties of all true Preachers, that these confess to be in Christ.
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It was true euerye word that they spake.
It was true every word that they spoke.
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Christ is oure master appoynted of God, he was true and taughte goddes waye, not mans waie ▪ trulye, not blaunchinge it with mannes doctryne.
christ is our master appointed of God, he was true and taught God's Way, not men Way ▪ truly, not blaunchinge it with Man's Doctrine.
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So shoulde we preachers be true men. Preachers of goddes waye, trulye, trulye, withoute regarde of personne:
So should we Preachers be true men. Preachers of God's Way, truly, truly, without regard of person:
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That is for no mannes pleasure, corruptinge the word, or mingle mangle the woorde with mannes inuencyons and traditions.
That is for no Man's pleasure, corrupting the word, or mingle mangle the word with Man's Inventions and traditions.
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Here maye patrons of benefices learne vpon what maner a manne they shoulde bestowe their benefice.
Here may Patrons of Benefices Learn upon what manner a man they should bestow their benefice.
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Upon a true mā, a teacher.
Upon a true man, a teacher.
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He may not be to lerne and a scholer when he shoulde teach other, but one learned, hable to teache, hable and wel willinge to discharge his cure.
He may not be to Learn and a scholar when he should teach other, but one learned, able to teach, able and well willing to discharge his cure.
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But what do patrons? Sell your benefices, or geue them to your seruauntes for theyr seruyce,
But what do Patrons? Fell your Benefices, or give them to your Servants for their service,
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for kepynge of houndes, haukes, for makynge of youre gardennes.
for keeping of hounds, hawks, for making of your gardennes.
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These patrōs regard no soules, neither their owne, nor other mens, what care they for soules,
These Patrons regard no Souls, neither their own, nor other men's, what care they for Souls,
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so they haue monie, though they peryshe, thoughe they go to the Deuyl.
so they have money, though they perish, though they go to the devil.
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Where as in deede the offyce of a patrone is to haue a care, a zeale, a vigilante eye for soule healthe,
Where as in deed the office of a patron is to have a care, a zeal, a vigilant eye for soul health,
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and to prouide for his churches, that he is patron of, that they myghte be taughte in goddes woorde.
and to provide for his Churches, that he is patron of, that they might be taught in God's word.
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Truly many nowe a dayes, striue to be patrons of benefices, and goo too the lawe who should be patron.
Truly many now a days, strive to be Patrons of Benefices, and goo too the law who should be patron.
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And what stryue they for thinke ye? Euen whyche of them shall goo to the Deuyll fyrste.
And what strive they for think you? Eve which of them shall goo to the devil First.
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For they regarde not soule healthe, nor the offyce of preachynge, the offyce of saluation:
For they regard not soul health, nor the office of preaching, the office of salvation:
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where as in dede therfore are they patrons, to loke to it and to se it be prouided for.
where as in deed Therefore Are they Patrons, to look to it and to see it be provided for.
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God of hys goodnesse & almightye power, myght ordein other waies & meanes of saluacion: but thys offyce of preaching is it that god hathe ordeyned, as Saynte Paule sayeth.
God of his Goodness & almighty power, might ordain other ways & means of salvation: but this office of preaching is it that god hath ordained, as Faint Paul Saith.
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Cum non cognouerit mundus per sapientiam deum, placuit deo per stultitiam predicationis saluos facere Credentes. Cum non cognouerit World per sapientiam God, Placuit God per stultitiam predicationis saluos facere believers.
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Wher as the worlde by hys wysdome knew not god, it pleased god by folish preching to saue, credentes, those yt beleue, per stultitiam predicationis, by folishnes of preaching,
Where as the world by his Wisdom knew not god, it pleased god by foolish preaching to save, Believers, those that believe, per stultitiam predicationis, by foolishness of preaching,
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or folyshe preachyng, it maketh no matter.
or foolish preaching, it makes no matter.
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Not that it was folyshe in deede, but that the wisemen of the worlde did so essteme and take the preaching of the Gospel,
Not that it was foolish in deed, but that the Wise men of the world did so essteme and take the preaching of the Gospel,
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wheras in dede it is mooste godlye wisdome, and the preachynge office, is the office of saluacion,
whereas in deed it is most godly Wisdom, and the preaching office, is the office of salvation,
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and the onlye meanes that God hath appointed too saluacion. Credentes. Those that beleue be saued by thys holye office of prechynge.
and the only means that God hath appointed too salvation. believers. Those that believe be saved by this holy office of preaching.
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I woulde wyshe it were better looked vnto, and prouyded for, and that patrōs and Bishops shoulde se more diligently to it,
I would wish it were better looked unto, and provided for, and that Patrons and Bishops should see more diligently to it,
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then hath bene done afore time. I wold aske no more dylygence to thys offyce of saluacion:
then hath be done afore time. I would ask no more diligence to this office of salvation:
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then men ar wonte to bestowe vpon these worldlye pleasures and lu•er or commodityes.
then men Are wont to bestow upon these worldly pleasures and lu•er or commodities.
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Naye wolde they bestowe but the halfe labour and paynes, and some litell parte of the expences, it were well.
Nay would they bestow but the half labour and pains, and Some little part of the expenses, it were well.
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To consider what hath bene pluckte from Abbayes, colledges, & chantryes: it is meruel no more too be bestowed vpon thys holye offyce of saluation.
To Consider what hath be plucked from Abbeys, Colleges, & chantries: it is Marvel no more too be bestowed upon this holy office of salvation.
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It maye well be sayde by vs that the Lorde complayneth by hys prophet.
It may well be said by us that the Lord Complaineth by his Prophet.
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domus mea deserta, uos fegtinatis unus quisque in domum suâ, What is Christes house but Christen soules but who maketh anye prouision for them, euerye mā scrapeth and getteth together for thys bodelye house,domus mea Deserta, uos fegtinatis Unus Quisque in domum suâ, What is Christ's house but christian Souls but who makes any provision for them, every man scrapeth and gets together for this bodily house,
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but the soule healthe is neglected, scooles are not maynteyned, scolers haue not exhybicion, the preachynge offyce decayeth, men prouide landes and ryches for theyr chyldren,
but the soul health is neglected, scooles Are not maintained, Scholars have not exhybicion, the preaching office decayeth, men provide Lands and riches for their children,
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but thys mooste necessarye offyce, they for the moste parte, neglecte.
but this most necessary office, they for the most part, neglect's.
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Uerye fewe there be that helpeth poore scolers, that setteth theyr chyldren to scole, to learne the woorde of God,
Very few there be that Helpeth poor Scholars, that sets their children to scole, to Learn the word of God,
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and to make a prouisiō for the age to come.
and to make a provision for the age to come.
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This notwithstādinge is the onlye waye to saluacion, God wyll not deuyse anye newe way as farre as I perceiue,
This notwithstanding is the only Way to salvation, God will not devise any new Way as Far as I perceive,
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but woulde haue vs to vse thys waye ordeyned all readye.
but would have us to use this Way ordained all ready.
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Thys preachyng way we oughte to vse, and not too loke for anye newe waye, thys offyce of saluacion we oughte to maynteine,
This preaching Way we ought to use, and not too look for any new Way, this office of salvation we ought to maintain,
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and not loke for anye other.
and not look for any other.
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My requeste is yt he wold bestow as much to ye mayntenaunce of thys necessarie office of saluation,
My request is that he would bestow as much to you maintenance of this necessary office of salvation,
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as ye were wonte to bestow in times paste vppon Romishe trifels and thinges of mannes tradicions.
as you were wont to bestow in times past upon Romish trifels and things of Man's traditions.
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Nether do I now speke for my selfe and my couente, as the beggynge Friers wer wonte to do, I haue enough, I thyncke God,
Neither do I now speak for my self and my couente, as the begging Friars were wont to do, I have enough, I think God,
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and I neade not to begge.
and I neade not to beg.
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I wolde euerye preacher were as well prouided as my selfe thorowe thys realme, as in dede I thyncke thē as wel worthy as my self.
I would every preacher were as well provided as my self thorough this realm, as in deed I think them as well worthy as my self.
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I wishe (I saye) ye would bestowe as muche vpon this necessarye office of saluation,
I wish (I say) you would bestow as much upon this necessary office of salvation,
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as in times paste ye bestowed in pilgrimage, in images, in gildynge, paynetinge, in Masses, Diriges, Trentals, chaūtryes and suche vayne thynges of the Romyshe Pharises and Papistes inuentinge.
as in times past you bestowed in pilgrimage, in Images, in gildynge, paynetinge, in Masses, Dirges, Trentals, chantries and such vain things of the Romish Pharisees and Papists inventing.
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Ye woulde do that withoute callynge, and to thys wil you not be readye when ye be, called.
You would do that without calling, and to this will you not be ready when you be, called.
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If it bee no better in tyme too come, hitherto loked vnto, thē Englande wyll at the laste bewayle it.
If it be no better in time too come, hitherto looked unto, them England will At the laste bewail it.
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Christe knewe what a charge hangeth vpon thys necessary office of preaching, the office of saluation,
Christ knew what a charge hangs upon this necessary office of preaching, the office of salvation,
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& therfore mooste earnestlye applyed it hym selfe.
& Therefore most earnestly applied it him self.
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And when hee chose hys twelue Apostles to sende them foorthe vnto thys office, he fyrste prayed all the nyghte.
And when he chosen his twelue Apostles to send them forth unto this office, he First prayed all the night.
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Hee beynge God almyghty with the father, might haue geuen al giftes fitte for thys office,
He being God almighty with the father, might have given all Gifts fit for this office,
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but to teache vs he wolde fyrste praye all nyghte.
but to teach us he would First pray all night.
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Here is good matter for Byshoppes and patrons to loke vpon, and not to regard so lytel whome they giue theyr benefice vnto,
Here is good matter for Bishops and Patrons to look upon, and not to regard so little whom they give their benefice unto,
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or whome they admit to cure the souls thei haue charge of. A notable example.
or whom they admit to cure the Souls they have charge of. A notable Exampl.
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Christ prayed al nyghte, or hee woulde sende theym forthe, or he wold put them in thys preachynge offyce, thys mooste necessary office of saluacion.
christ prayed all night, or he would send them forth, or he would put them in this preaching office, this most necessary office of salvation.
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For he sawe that they had neade of greate zeale to God, and to soule health, that shoulde take vppon theym to kepe soules,
For he saw that they had neade of great zeal to God, and to soul health, that should take upon them to keep Souls,
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and a bolde courage and spirite that shoulde rebuke the world of theyr sin & wickednesse ▪ Many wyl chose nowe suche a curate for theyr soules as they maye cal foole, rather then one that shall rebuke theyr couetyse ambytyon, vnmercifulnesse, vncharytablenes.
and a bold courage and Spirit that should rebuke the world of their since & wickedness ▪ Many will chosen now such a curate for their Souls as they may call fool, rather then one that shall rebuke their covetise ambytyon, unmercifulness, vncharytablenes.
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That shalbe sober, dyscrite, apte to reproue, & resyste the agayne sayers, wyth the woorde of God.
That shall Sobrium, dyscrite, apt to reprove, & resist the again sayers, with the word of God.
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These be the propertyes of euery good preacher, to be a true manne, to teach, not dreames,
These be the properties of every good preacher, to be a true man, to teach, not dreams,
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nor inuencyons of menne, but uiam dei in ueritate, the waye of God trulye. And not to regarde the personage of manne.
nor Inventions of men, but uiam dei in ueritate, the Way of God truly. And not to regard the personage of man.
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Not to creape into hys bosome, to clawe hys backe, to saye to the wycked, hee doothe well, for fylthye lukers sake.
Not to creape into his bosom, to claw his back, to say to the wicked, he doth well, for filthy lukers sake.
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Ah theese flatterers, no greater mischife in the commune wealthe then theese flatterers.
Ah these Flatterers, no greater mischief in the commune wealth then these Flatterers.
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But who woulde haue discerned thys but oure sauyoure Iesus Christe? he spred them oute and knewe al theyr maliciouse hartes, theyr vncharitable hearts, theyr dissimulynge heartes and sayd: Quid me tentatis hipocrita.
But who would have discerned this but our Saviour Iesus Christ? he spread them out and knew all their malicious hearts, their uncharitable hearts, their dissimulynge hearts and said: Quid me tentatis hipocrita.
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Hipocrites, hipocrites, hipocrites, one in hearte, a nother in mouthe, farre in pretence, but full of mischeife, and malycious harted wythin. Hee saw what was within.
Hypocrites, Hypocrites, Hypocrites, one in heart, a neither in Mouth, Far in pretence, but full of mischief, and malicious hearted within. He saw what was within.
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Then haue at ye, ye hipocrites, they put forthe theyr question. Licet censum dare Cesari an non?
Then have At you, you Hypocrites, they put forth their question. Licet censum Dare Caesar nias non?
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A perilous question to answere to ▪ Thys was the fruite of theyr counsel, and this was the snare layed for hym, what shulde he do nowe? holde hys peace? That had bene a slaūder too hys doctrine. They woulde haue sayde:
A perilous question to answer to ▪ This was the fruit of their counsel, and this was the snare laid for him, what should he do now? hold his peace? That had be a slander too his Doctrine. They would have said:
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loo, howe ignoraunte hee is in the lawe that hathe no aunswer to this symple and playne questyon.
loo, how ignorant he is in the law that hath no answer to this simple and plain question.
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If hee affyrme and dyd paye the tribute, hee shall incurre the hatred of the people,
If he affirm and did pay the tribute, he shall incur the hatred of the people,
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and seme to speake in the fauor of the Romaines. If he woulde haue a denied it.
and seem to speak in the favour of the Romans. If he would have a denied it.
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Then hadde they that they soughte, The Herodians were readye too laye hands vpon him, to haue him to Bourdo, to prison with him, a traitoure that speaketh againste Ceaser, awaye wyth this sedicious felow.
Then had they that they sought, The Herodians were ready too say hands upon him, to have him to Bourdo, to prison with him, a traitor that speaks against Ceaser, away with this seditious fellow.
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O Lord what perell is it to haue to do with these Hipocrites? Who could haue scaped thys snare but Christ onely whych is the wysedome of the father,
O Lord what perell is it to have to do with these Hypocrites? Who could have escaped this snare but christ only which is the Wisdom of the father,
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and knewe al theyr maliciousenes and craftye sleyghtes? And as he then by hys wysdome ouercame them,
and knew all their maliciousenes and crafty sleights? And as he then by his Wisdom overcame them,
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so nowe doutles he geueth wysedome to al hys, to spye oute and beware of theyr sutle craftes.
so now doubtless he Giveth Wisdom to all his, to spy out and beware of their subtle crafts.
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For such traines, traps, snares and sutleties, as these pharises laied for Christ, such haue our Pharisaical papystes layed for Christes preachers.
For such trains, traps, snares and sutleties, as these Pharisees laid for christ, such have our Pharisaical Papists laid for Christ's Preachers.
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But he mercyfully euer fulfylled hys promyse, dabo os & sapientiam, cui non possunt pesistere omnes aduersarii uestri.
But he mercifully ever fulfilled his promise, Dabo os & sapientiam, cui non possunt pesistere omnes aduersarii uestri.
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I wyll (saythe Christe) geue mouthe and wysedome, whych all your aduersaryes shall not be able too resyste.
I will (say Christ) give Mouth and Wisdom, which all your Adversaries shall not be able too resist.
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They shall not be tounge tyed, they haue theyr aunswere, yea so wyse ▪ that theyr aduersaryes shall not be hable to resyste.
They shall not be tongue tied, they have their answer, yea so wise ▪ that their Adversaries shall not be able to resist.
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They maye well oppresse it here in thys worlde wyth power, but they canne not bee hable to ouercome it with argumētes of truthe, no, al the pack of aduersaryes with al their subtelties snares, and gynnes.
They may well oppress it Here in this world with power, but they can not be able to overcome it with Arguments of truth, no, all the pack of Adversaries with all their subtleties snares, and gynnes.
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They maye rayle vppon it, as in manye places leude felowes doo agaynste priestes mariages.
They may rail upon it, as in many places leude Fellows do against Priests marriages.
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That dame hys wyfe, hys whore. &c. But they canne not denye it by anye scripture,
That dame his wife, his whore. etc. But they can not deny it by any scripture,
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but that the mariage of priestes is as good and godly, as the mariage of anye other manne.
but that the marriage of Priests is as good and godly, as the marriage of any other man.
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For wedlocke is honourable amonge all menne. And the wedded bedde vndefyled.
For wedlock is honourable among all men. And the wedded Bed undefiled.
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And to auoide fornicacion let euery mā haue his owne wife, well, let them raile, lette them do what they canne agaynste truthe ▪ Respice finem : marke the end. Loke vpon the end.
And to avoid fornication let every man have his own wife, well, let them rail, let them do what they can against truth ▪ Respice finem: mark the end. Look upon the end.
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The ende is, all aduersaries of the truthe muste be counfounded and come to noughte, neither shall they be able to resiste it.
The end is, all Adversaries of the truth must be confounded and come to nought, neither shall they be able to resist it.
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And thoughe the pore Disciples be troubled, vexed, & persecuted, marke the ende.
And though the poor Disciples be troubled, vexed, & persecuted, mark the end.
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The hyeste promocyon that God canne brynge his vnto in thys lyfe, is to suffer for his truthe.
The hyeste promotion that God can bring his unto in this life, is to suffer for his truth.
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And it is the greateste, settynge forthe of hys woorde, it is godds seede, And one sufferynge for the truthe, turneth more then a thousande Sermons.
And it is the greatest, setting forth of his word, it is God's seed, And one suffering for the truth, turns more then a thousande Sermons.
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I wyll tell you an example of thys howe God geueth mouthe and wysdome. I was once in examinacion before.v. or, vi. Bishoppes, wher I had muche turmoilinge, euery weake thrise came to exminacions, and manye snares and trappes were layd to get some thynge.
I will tell you an Exampl of this how God Giveth Mouth and Wisdom. I was once in examination before v or, vi. Bishops, where I had much turmoilinge, every weak thrice Come to exminacions, and many snares and traps were laid to get Some thing.
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Nowe God knoweh I was ignoraunte of the lawe, but that God gaue me answer and wisdom, what I shuld speake.
Now God knoweh I was ignorant of the law, but that God gave me answer and Wisdom, what I should speak.
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It was God in dede, for elsse I had neuer escaped theim.
It was God in deed, for Else I had never escaped them.
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At the laste I was broughte forthe to be examyned into a chamber hanged with Arras, wher I was before wonte to be examined,
At the laste I was brought forth to be examined into a chamber hanged with Arras, where I was before wont to be examined,
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but now at this time the chamber was some what aultered. For wher as before ther was wont euer too be a fyre in the chymney,
but now At this time the chamber was Some what aultered. For where as before there was wont ever too be a fire in the chimney,
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now the fyre was taken away, and an Arrace hangyng hanged ouer the chymnie, & the table stode neare the chimnies ende,
now the fire was taken away, and an Arrace hanging hanged over the chimney, & the table stood near the Chimneys end,
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so that I stode betwene the table & the chymnyes ende.
so that I stood between the table & the chymnyes end.
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Ther was amonge these byshops that examyned me, one wyth whō I haue bene very familiar,
There was among these Bishops that examined me, one with whom I have be very familiar,
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and tooke hym for my greate freynde, an aged man, and he satte nexte the table ende.
and took him for my great friend, an aged man, and he sat Next the table end.
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Then amonge all other questions, he put foorthe one, a verye subtyl and crafty one, and suche one in deede as I coulde not thyncke so greate daunger in.
Then among all other questions, he put forth one, a very subtle and crafty one, and such one in deed as I could not think so great danger in.
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And whē I shuld make aunswere, I praye you Mayster Latymer sayde hee, speake out, I am verye thicke of hearynge,
And when I should make answer, I pray you Master Latimer said he, speak out, I am very thick of hearing,
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and here be manye that sytte farre of.
and Here be many that fit Far of.
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I merueled at thys that I was bydden speake out, and began to mysdeme, and gaue an eare to the chymnye.
I merueled At this that I was bidden speak out, and began to mysdeme, and gave an ear to the chymnye.
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And syr there I hearde a penne walkynge in the chymney, behind the cloth.
And sir there I heard a pen walking in the chimney, behind the cloth.
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They hadde appoynted one there to wryte all myne aunswers, for thei made sure work that I shoulde not starte from them, there was no startynge from them.
They had appointed one there to write all mine answers, for they made sure work that I should not start from them, there was no starting from them.
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God was my good Lorde, and gaue me answer, I could neuer elsse haue scaped it. The questyon was thy•:
God was my good Lord, and gave me answer, I could never Else have escaped it. The question was thy•:
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Mayster Latymer, dooe you not thyncke on youre conscyence that you haue bene suspected of heresye? A subtile question, a verie subtile question.
Master Latimer, do you not think on your conscience that you have be suspected of heresy? A subtle question, a very subtle question.
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Ther was no holding of peace wold serue. To holde my peace had bene to graunt my selfe fauti.
There was no holding of peace would serve. To hold my peace had be to grant my self fauti.
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To answer, it was euery way ful of daūger.
To answer, it was every Way full of danger.
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But god whych alwaye hathe geuen me aunswere, helped me, or elsse I could neuer haue escaped it,
But god which alway hath given me answer, helped me, or Else I could never have escaped it,
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and deliuered me frome theyr handes.
and Delivered me from their hands.
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Many one haue had the like gratious deliuerance and bene endued wyth gods wysdome and goddes spirite, which al theyr aduersaries cā not be able to resiste, Ostenditie mihi minumi suia censis.
Many one have had the like gracious deliverance and be endued with God's Wisdom and God's Spirit, which all their Adversaries can not be able to resist, Ostenditie mihi minumi suia censis.
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Shewe me sayde he a penye of the trybute monye. They layde snares to destroy hym, but he ouerturneth them in theyr owne trappes.
Show me said he a penny of the tribute money. They laid snares to destroy him, but he overturneth them in their own traps.
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Qui comprehendit aut•tos in Galulia eorum. Qui comprehendit aut•tos in Galilee Their.
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He taketh the craftye in theyr own subtile ginnes and snares, but not maliciously to destroye them,
He Takes the crafty in their own subtle begins and snares, but not maliciously to destroy them,
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as they maliciouslye woulde haue sene him hanged, but mercifullye too tourne them from theyr wycked imaginacions, that they mighte consider that no wysdome, no subtyle craftes,
as they maliciously would have seen him hanged, but mercifully too turn them from their wicked Imaginations, that they might Consider that no Wisdom, no subtle crafts,
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nor counsel is againste the Lord, and so repente and become newe menne. At illi obtulerunt illi denarium,
nor counsel is against the Lord, and so Repent and become new men. At illi obtulerunt illi denarium,
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And they broughte him a de nari, a peace of their Currant Quoine, that was worth.x. of oure vsuall pence, suche another peace as oure Testorne. And he sayde.
And they brought him a de nari, a peace of their Currant Quoin, that was worth x of our usual pence, such Another peace as our Testorn. And he said.
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Cuius est imago hec & super scriptio? dicunt ei Cesaris. Cuius est imago hec & super Scriptio? dicunt ei Cesaris.
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whose image is this and superscrypciō? they sayde Ceasers, for nowe was the Iewrye broughte vnder the bondage of the Romains,
whose image is this and superscription? they said Caesars, for now was the Jewry brought under the bondage of the Romans,
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and therfore vsed they the Romayne quoine, that had vpon it bothe Ceasers ymage and Ceasers superscription.
and Therefore used they the Romayne quoin, that had upon it both Caesars image and Caesars superscription.
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Then answered Iesus Reddite ergo que sunt Cesaris Cesari, et que sunt dei deo.
Then answered Iesus Give back ergo que sunt Cesaris Caesar, et que sunt dei God.
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Pay to Ceaser that is due to Ceaser & to God that whyche is due to God.
Pay to Ceaser that is due to Ceaser & to God that which is due to God.
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Make not a myngel mangel of them, but gyue to God hys owne, gyue to Ceaser hys owne.
Make not a myngel mangel of them, but gyve to God his own, gyve to Ceaser his own.
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To God gyue thy soule, thy faythe, thy hoope, thy obedyente mynde to kepe hys woord and frame thy lyfe ther after, To Ceaser gyue tribute, taxe, subside,
To God gyve thy soul, thy faith, thy hoop, thy obedient mind to keep his word and frame thy life there After, To Ceaser gyve tribute, Tax, subside,
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and all other dutyes perteynynge to hym, as to haue hym in thy honoure and reuerence, to obeye hys iust lawes and right wyse commaundementes. &c. But because the tyme is paste I wyll heare make an ende for thys forenone, desirynge you to praye to God for hys healpe,
and all other duties pertaining to him, as to have him in thy honour and Reverence, to obey his just laws and right wise Commandments. etc. But Because the time is past I will hear make an end for this forenoon, desiring you to pray to God for his help,
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For at after none I purpose to be gynne agayne at thys texte, and to goo forthe as God shall gyue me hys grace.
For At After none I purpose to be gin again At this text, and to goo forth as God shall gyve me his grace.
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Nowe lette vs all saye together the Lordes prayer. Our father which art in heauen. &c.
Now let us all say together the lords prayer. Our father which art in heaven. etc.
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The residue of the Gospel declared at after none by Master Latimer. Reddite Cesari que sunte Cesaris & que sunt, dei, deo.
The residue of the Gospel declared At After none by Master Latimer. Give back Caesar que sunte Cesaris & que sunt, dei, God.
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YElde to Ceser, that belongeth to Cesar & too God that belōgeth to god, ye may perceiue by that we haue said who spake theese wordes,
Yield to Caesar, that belongeth to Cesar & too God that belongeth to god, you may perceive by that we have said who spoke these words,
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and vppon what occasyon they were spoken.
and upon what occasion they were spoken.
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Our Sauyour Christe spake theym, too the temptynge Pharises, too the crafty & subtle holowe harted Pharises, wyllynge theym to knowe theyr dutye by theyr owne confessyon,
Our Saviour Christ spoke them, too the tempting Pharisees, too the crafty & subtle hollow hearted Pharisees, willing them to know their duty by their own Confessi,
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and to gyue to Ceaser hys dutye, and too God hys dutye. Oure sauyoure Christ spake them, If he spake them, we oughte to regarde them.
and to gyve to Ceaser his duty, and too God his duty. Oure Saviour christ spoke them, If he spoke them, we ought to regard them.
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Regarde them I saye and make much of them, for thoughe they wer then spoken too them,
Regard them I say and make much of them, for though they were then spoken too them,
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yet in them they were spoken to al the worlde, I vse too make a rehearsall of that I spake before,
yet in them they were spoken to all the world, I use too make a rehearsal of that I spoke before,
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but because the time is shorte I wyl omyt it. The seruice muste be donne, and the daye gooeth faste awaye.
but Because the time is short I will omit it. The service must be done, and the day goeth fast away.
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Therefore I wil to my matter, and leaue the rehearsall. Thys woordes be woordes of great impertaunce, & wold wel be considered:
Therefore I will to my matter, and leave the rehearsal. This words be words of great impertaunce, & would well be considered:
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for he that doth this, receiueth great benefites by it, but he that dothe it not incurreth greate dāmage and daunger, The occasyon was a counsell taken amonge these holye fathers to snarle Christe ▪ A good and charitable deade,
for he that does this, receiveth great benefits by it, but he that doth it not incurreth great damage and danger, The occasion was a counsel taken among these holy Father's to snarl Christ ▪ A good and charitable dead,
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yet were they holye men, holye fathers, full of charitye vp to the hearde eares. This they lerned in theyr coūcell, and thys nowe they set on broche.
yet were they holy men, holy Father's, full of charity up to the heard ears. This they learned in their council, and this now they Set on broche.
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But Christ nowe causeth them to make answere to theyr owne questyon, as he also dyd a little before,
But christ now Causes them to make answer to their own question, as he also did a little before,
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Whē he was come vp into Ierusalē, & had dryuē out ye biers & sellers in the tēple.
When he was come up into Ierusalē, & had driven out you biers & sellers in the temple.
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The Arch Pharises, prouincials & Abbots pharises, came stoutli to him as he was preachīg in ye tēple, & said to him:
The Arch Pharisees, provincials & Abbots Pharisees, Come stoutli to him as he was preaching in you temple, & said to him:
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Qua authoritate ista facis? aut quis dedit tibi istam authoritatem? By what authoritie dooest yu these things? who hath geuen ye this authoryty? We haue the rule of the people of God, we haue geuē the no such authoryty.Qua authoritate ista facis? Or quis dedit tibi istam authoritatem? By what Authority dost thou these things? who hath given you this authoryty? We have the Rule of the people of God, we have given thee no such authoryty.
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A wonderous thing, Christ had testimoni of his father. This is my beloued son hare him, Ihō had born hym witnes, saying:
A wondrous thing, christ had testimoni of his father. This is my Beloved son hare him, Ihō had born him witness, saying:
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Behold the lambe of god, that taketh away the sinnes of the world, his works and miracles wer testimonies yt his doctrine was of god,
Behold the lamb of god, that Takes away the Sins of the world, his works and Miracles were testimonies that his Doctrine was of god,
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wel, al this wil not serue.
well, all this will not serve.
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He must haue lycence of these holi fathers, or els al is no thing worth, Christe answered not directly to their questyon,
He must have licence of these holy Father's, or Else all is no thing worth, Christ answered not directly to their question,
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but asked thē a nother questiō & made thē giue answer agaīst thē selues, and as it were wyth one wedge driued out a nother The baptysme of Ihon was it of God:
but asked them a neither question & made them give answer against them selves, and as it were with one wedge drived out a neither The Baptism of John was it of God:
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or of manne? Was Ihon sente of God, hadde he his authority of god or of mā? Here he dryueth them to confes his doctrine to be of God.
or of man? Was John sent of God, had he his Authority of god or of man? Here he Driveth them to confess his Doctrine to be of God.
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For Ihon whome they coulde not denye to haue beene sente from God, bare wytnes that hys doctryn was true.
For John whom they could not deny to have been sent from God, bore witness that his Doctrine was true.
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If they hadde confessed thys, he wold haue inferred, whye beleue ye hym not? If they shoulde haue sayd Ihon was not sent of God:
If they had confessed this, he would have inferred, why believe you him not? If they should have said John was not sent of God:
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then wolde al the people haue bene against them, yea in a whorlye burlye haue stoned them.
then would all the people have be against them, yea in a whorlye burly have stoned them.
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This they considered wtin thēselfes, and yet their malicious hertes wolde not beare it to cōfes ye truthe,
This they considered within themselves, and yet their malicious herts would not bear it to confess you truth,
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nay rather like wise gentlemē they answered. We know not, we cannot tell.
nay rather like wise gentlemen they answered. We know not, we cannot tell.
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Theese Arche Pharises thoughte nothinge moughte be done, or taughte withoute theyr lycense, nor otherwyse but as thei plesed to interpreate.
These Arch Pharisees Thought nothing mought be done, or taught without their license, nor otherwise but as they pleased to interpreate.
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They were lyke our religion and cleargy, that thought nothinge mought be taughte, but as they pleased.
They were like our Religion and Clergy, that Thought nothing might be taught, but as they pleased.
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They wolde paye no trybute, taxe nor trbut. They had their Inuminities priuyledge and grauntes from the Romayne Bishop.
They would pay no tribute, Tax nor trbut. They had their Iniquities priuyledge and grants from the Roman Bishop.
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And to maintain this thei alledged maniscriptures as thus Noliti tangere Chrstios meos which is touch not mine anointed or cōsecrated people, whiche words ye lord spake by the Israelits in Egipt, warninge kinge Pharao to leue & cease from persecutinge the Israelites,
And to maintain this they alleged maniscriptures as thus Noliti tangere Christians meos which is touch not mine anointed or consecrated people, which words you lord spoke by the Israelites in Egypt, warning King Pharaoh to leave & cease from persecuting the Israelites,
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and maketh as much for oure cleargies innumitie and proueth it as wel as if a man aledged Que terra pōthus to proue that an ape hathe a tayl. Wel they aunswered.
and makes as much for our Clergies innumitie and Proves it as well as if a man alleged Que terra Ponthus to prove that an ape hath a tail. Well they answered.
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Cesaris, Cesers, they confessed it was Cesers mony and Cesers image and writynge vppon it: heare Christ compelled thē to make answere vnto theyr own question.Cesaris, Caesars, they confessed it was Caesars money and Caesars image and writing upon it: hear christ compelled them to make answer unto their own question.
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And if enuye shoulde arise, to take it thē self. For they confessed it to bee Ceasers. Then sayde he.
And if envy should arise, to take it them self. For they confessed it to be Caesars. Then said he.
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Gyue to Ceser that whyche is Ceasers, & to God that is due to God. Thys aunswere of Christe I woulde haue you al to learn:
Gyve to Caesar that which is Caesars, & to God that is due to God. This answer of Christ I would have you all to Learn:
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gyue to your Ceaser to youre kynge, to oure mooste noble kinge Edwarde oure Ceaser, oure kinge and Magystrate appointed,
gyve to your Ceaser to your King, to our most noble King Edward our Ceaser, our King and Magistrate appointed,
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and geuen to vs of God, geue to hym that whych is due to hym. Thys is a commaundemente of God, as are these:
and given to us of God, give to him that which is due to him. This is a Commandment of God, as Are these:
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Thou shalt not murther, thou shalt not steal, nor beare false wytnesse agaynste thy neyghboures.
Thou shalt not murder, thou shalt not steal, nor bear false witness against thy neighbours.
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And as thou art boūd vpon peryll of thy soule to obey the other, so vppon peryll of thy soule thou arte bounde to obeye and kepe thys.
And as thou art bound upon peril of thy soul to obey the other, so upon peril of thy soul thou art bound to obey and keep this.
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Loke well vppon it, for it is vppon peryll of thy soule.
Look well upon it, for it is upon peril of thy soul.
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date, gyue, gyue, a heuye woorde to a couetouse hearte, to a rebellyouse hearte, they woulde not heare Reddite or date, paye or giue, but take, catch, kepe fast.date, gyve, gyve, a heavy word to a covetous heart, to a rebellyouse heart, they would not hear Give back or date, pay or give, but take, catch, keep fast.
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We are al bound to liue in obedyence vnto our kyng, vnder hys iust & rightwise lawes and commaundemēts.
We Are all bound to live in Obedience unto our King, under his just & rightwise laws and Commandments.
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Christe came in deede too delyuer vs from burthens and bondage, but that was not from Cyuyll and politik lawes and obedience.
Christ Come in deed too deliver us from burdens and bondage, but that was not from Chyle and politic laws and Obedience.
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Hee came to delyuer vs from the greatest bōdage that can be, from synne and damnacion.
He Come to deliver us from the greatest bondage that can be, from sin and damnation.
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The heuiest burthen that can be, is synne, and in comparison of it, al other burthens ar but lyght and easy matters to beare.
The heuiest burden that can be, is sin, and in comparison of it, all other burdens Are but Light and easy matters to bear.
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Therfore Christe came too delyuer vs frome that, and gaue hys body to be torne vpon the crosse for that.
Therefore Christ Come too deliver us from that, and gave his body to be torn upon the cross for that.
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Neyther could any worke, or law, or sacrifice, redeme vs frō that, but Christ only ▪ I neuer preached in Lyncolne shyre afore,
Neither could any work, or law, or sacrifice, Redeem us from that, but christ only ▪ I never preached in Lincoln shire afore,
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nor came here afore, saue once whē I went to take orders at Lyncolne, which was a good while ago,
nor Come Here afore, save once when I went to take order At Lincoln, which was a good while ago,
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therfore I canne not saye much of Lyncolne shyre, for I know it not, but I dare saye,
Therefore I can not say much of Lincoln shire, for I know it not, but I Dare say,
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if Lincoln shire be as other places that I know, thys text condemneth a great many of Lyncolne shyre,
if Lincoln shire be as other places that I know, this text Condemneth a great many of Lincoln shire,
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and dryueth theim downe to hel for breakynge of thys commaundemente:
and Driveth them down to hell for breaking of this Commandment:
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Geue to Ceaser that whyche is dewe to Ceasar, & to God that which is dewe to God.
Give to Ceaser that which is dew to Caesar, & to God that which is dew to God.
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The offyce of a Magistrate is groūded vpon Gods word, and is playnelye descrybed of Saynt Paule, wrytynge vnto the Romaynes, wher he sheweth that al soules, that is to say al men ought to obey the magystrates,
The office of a Magistrate is grounded upon God's word, and is plainly described of Saint Paul, writing unto the Romans, where he shows that all Souls, that is to say all men ought to obey the Magistrates,
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for they ar ordeined of God, & to resist them is to resyst agaynste God. For he is gods minister ordeined to punysh the wycked, and to mayntayne the good.
for they Are ordained of God, & to resist them is to resist against God. For he is God's minister ordained to Punish the wicked, and to maintain the good.
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Wherfore we ought to paye to hym trybute, custome, taxes and other thinges that he requireth vpō vs,
Wherefore we ought to pay to him tribute, custom, Taxes and other things that he requires upon us,
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as Christe sayeth here, Reddite geue to Ceasar.
as Christ Saith Here, Give back give to Caesar.
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How much we shuld geue, he defineth not, but leueth it to Cesars offycers to determine,
How much we should give, he defineth not, but leveth it to Caesars Officers to determine,
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& to his counsell to apoint.
& to his counsel to appoint.
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Christ was not the Emperours treasurer, therfore he medled not with yt poynte, but left it ye tresurer to define & determine.
christ was not the emperors treasurer, Therefore he meddled not with that point, but left it you treasurer to define & determine.
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He went a boute anothe vocaciō, to preache vnto ye people theyr deutye, & to obey their Princes, Kings, Emperours and magistrates,
He went a bout anothe vocation, to preach unto you people their duty, & to obey their Princes, Kings, emperors and Magistrates,
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and to bid thē geue that the kyng requyreth of thē, not to apointe a king what he shall requyre of thē.
and to bid them give that the King requireth of them, not to appoint a King what he shall require of them.
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It is mete for euery mā to kepe his owne vocacion, & dylygently walke in it,
It is meet for every man to keep his own vocation, & diligently walk in it,
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and with faithfulnes to study to be occupyed in that God hathe called him vnto, & not to be busye in that God hath not called hym vnto. Therfore sayeth Christ:
and with faithfulness to study to be ocupied in that God hath called him unto, & not to be busy in that God hath not called him unto. Therefore Saith christ:
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geue to Ceasar, but apointeth not how much, for that should his treasurar know, & shoulde warne him of it when he hathe enough, that the people be not oppressed wyth vnnecessarye burthens,
give to Caesar, but appointeth not how much, for that should his treasurar know, & should warn him of it when he hath enough, that the people be not oppressed with unnecessary burdens,
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nor that the kynges treasures bee to seeke when they shoulde be occupyed. The kyng must haue hys treasures afore hand, what chance so euer come sodenly.
nor that the Kings treasures be to seek when they should be ocupied. The King must have his treasures afore hand, what chance so ever come suddenly.
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It is no reason when the kyng shoulde occupy hys treasure in mayntenaūce of a common wealth, in defence of a coūtry, in maintayning of hys wars, that then hys mony shuld be in thy purs to s•ake and vngathered.
It is no reason when the King should occupy his treasure in maintenance of a Common wealth, in defence of a country, in maintaining of his wars, that then his money should be in thy purs to s•ake and ungathered.
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Nay he must haue it in a redynes, at hād that it be not to seeke.
Nay he must have it in a readiness, At hand that it be not to seek.
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And he must haue as much as is necessary for hym.
And he must have as much as is necessary for him.
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For so much is dewe to a kynge as is necessary, and so much may he require by the law of God,
For so much is dew to a King as is necessary, and so much may he require by the law of God,
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and take of hys commons as is necessary.
and take of his commons as is necessary.
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And that muste not thou nor I that are subiectes appoint, but the kynge hym selfe muste appointe it, hys couysel must appoynte it, we must gyue it, we muste pay it,
And that must not thou nor I that Are Subjects appoint, but the King him self must appoint it, his couysel must appoint it, we must gyve it, we must pay it,
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for it is due to the kinge, and vpon peryll of thy soule thou muste paye it.
for it is due to the King, and upon peril of thy soul thou must pay it.
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And as he that taketh my typpet or my cloke doth me wronge and is a thefe:
And as he that Takes my Tip or my cloak does me wrong and is a thief:
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so he that dothe not pay to the king that is his due withoute fraude or gyle, doth the king wrong,
so he that doth not pay to the King that is his endue without fraud or gyle, does the King wrong,
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and is in perell of hys soule for so doing.
and is in perell of his soul for so doing.
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Well, marke it well nowe and se whyther thys texte bee a nypping texte for couetouse menne or no:
Well, mark it well now and see whither this text be a nipping text for covetous men or no:
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Giue to Ceaser, that is due to Ceaser.
Give to Ceaser, that is due to Ceaser.
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When the Parlyamente the hyghe court of thys realme is gathered together, and there it is determined that euerye manne shall paye a fyfteth parte of hys goodes to the kynge.
When the Parliament the high court of this realm is gathered together, and there it is determined that every man shall pay a fyfteth part of his goods to the King.
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Thē commissiōs comes furth, and he that in sight of men in his cattel, corne, shepe,
Them commissions comes forth, and he that in sighed of men in his cattle, corn, sheep,
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and other goodes is worthe an. C. marke or an. C. pounde, wyl set him self at.x. pound, he wyl be worth no more to the kinge but after.x. pounde.
and other goods is worth an. C. mark or nias. C. pound, will Set him self At x pound, he will be worth no more to the King but After x pound.
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Tell me nowe whether thys be theft or no? His cattel, corne, shepe in euerye mannes eyes shall bee worthe.ii. C. pounde besydes other thynges as monye and plate,
Tell me now whither this be theft or no? His cattle, corn, sheep in every Man's eyes shall be worth ii C. pound besides other things as money and plate,
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and he will marye hys daughter & giue with her.iiii. or.v. C. marks,
and he will mary his daughter & give with her iiii or v C. marks,
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& yet at the valuaciō he wil be a.xx. poūd mā Doth he giue to Ceser yt which is due to Ceaser? dothe he not rather rob ye king of his boūd duty & debt that he ought to ye king? yes it is very theft,
& yet At the valuation he will be a xx pound man Does he give to Caesar that which is due to Ceaser? doth he not rather rob you King of his bound duty & debt that he ought to you King? yes it is very theft,
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and thou mighteste wyth as good consciēce take my cloke or my tippet from me,
and thou Mightest with as good conscience take my cloak or my tippet from me,
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as so vniustlye take or withhold from the king that which the parliamēt hathe geuen vnto the kynge, it is thy bonde dutye to paye him truly that which is graunted,
as so unjustly take or withhold from the King that which the parliament hath given unto the King, it is thy bond duty to pay him truly that which is granted,
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for it is due debte and vpon peril of thy soule thou arte bounde to obey it. Yea I wyll saye more.
for it is due debt and upon peril of thy soul thou art bound to obey it. Yea I will say more.
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If the kinge shulde requyre of the an vniuste request, yet arte thou bounde to paye it,
If the King should require of thee an unjust request, yet art thou bound to pay it,
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and not resyste nor rebel against the king.
and not resist nor rebel against the King.
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The kīg in deede is in perel of his soul for askīg of an vniust request,
The King in deed is in perel of his soul for asking of an unjust request,
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and God wyll in his due tyme reken with him for it, but thou must obey thy king & not take vpon yu to iudge him, god is ye kynges iudge,
and God will in his due time reckon with him for it, but thou must obey thy King & not take upon thou to judge him, god is the Kings judge,
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and doutlesse wyll greuouslye punishe hym if he do anye thynge vnrightuouslye. Therfore pray thou for thy kyng and pay him hys dutye, and dysobeye hym not,
and doubtless will grievously Punish him if he do any thing vnrightuouslye. Therefore pray thou for thy King and pay him his duty, and disobey him not,
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And knowe this, that when so euer ther is anye iniust exaccyon layde vppon the, it is a plage and punyshmente for thy synne,
And know this, that when so ever there is any injust exaction laid upon thee, it is a plague and punishment for thy sin,
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as all other plages are, as are hunger, dearthe, pestylence and suche other.
as all other plagues Are, as Are hunger, dearth, pestilence and such other.
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We meruell, we are plaged as we be, and I thyncke verely thys vniuste and vnfaythfull dealynge wyth oure Prynces is one great cause of our plage, looke therfore euerie man vp on his conscience.
We marvel, we Are plagued as we be, and I think verily this unjust and unfaithful dealing with our Princes is one great cause of our plague, look Therefore every man up on his conscience.
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Ye shal not be iudged by worldlye pollycye at the latter daye, but by goddes woorde, Sermo quem Locutus sum uobis ipse iudicabit uos in no uissimo die.
You shall not be judged by worldly pollycye At the latter day, but by God's word, Sermon Whom Spoken sum uobis ipse iudicabit uos in no uissimo die.
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The woorde that I haue spoken to you, that shall iudge you at the latter daye.
The word that I have spoken to you, that shall judge you At the latter day.
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Loke well nowe euerye man vpon hys conscyence and see whether hee haue doone thys commandemēt of God, Gyue to your kynge that whyche is due to hym,
Look well now every man upon his conscience and see whither he have done this Commandment of God, Gyve to your King that which is due to him,
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& he that fynedeth hym selfe gilti, let him amend in tyme to come.
& he that fynedeth him self gilti, let him amend in time to come.
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Thys is hard gere & sore gere yu wilt sai, giue giue, I haue wife and chyldrē and great charge,
This is hard gere & soar gere thou wilt sai, give give, I have wife and children and great charge,
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wel I shal tell the, it mynysheth not thy stocke one farthing at ye yeres end.
well I shall tell thee, it mynysheth not thy stock one farthing At you Years end.
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Hearken what God saith Si audieritis uerba mea. If you wyl heare my words sayth God & kepe that I cōmaūd the, I wil blesse the and, Si non audicritis. If ye wil not heare my words and do my commandements, thou shalt be cursed. &c. What is blessinge, not wagginge of ye fingers as our bishops wer wont,
Harken what God Says Si audieritis uerba mea. If you will hear my words say God & keep that I command thee, I will bless the and, Si non audicritis. If you will not hear my words and do my Commandments, thou shalt be cursed. etc. What is blessing, not wagging of the fingers as our Bishops were wont,
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but it is, I will fauoure the and encrease thy goods, thi corne, thy cattel, thy Oxe, thy shepe & in al thy busines thou shalt prosper and go forward.
but it is, I will favour thee and increase thy goods, thy corn, thy cattle, thy Ox, thy sheep & in all thy business thou shalt prosper and go forward.
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And what is the cursse, but to be oute of goddes fauoure, I wyl empouerishe the, thy corn thy cattell ▪ thy Oxe, thy shepe shall not prospere, what thou takest in hande it, shal not go forwarde.
And what is the curse, but to be out of God's favour, I will empoverish thee, thy corn thy cattle ▪ thy Ox, thy sheep shall not prosper, what thou Takest in hand it, shall not go forward.
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Thys was not taught in times past, men had pilgrimage, Images, masses Tretals. &c. but I wold haue you muse of theese.ii. pointes cursed,
This was not taught in times past, men had pilgrimage, Images, masses Treaties. etc. but I would have you muse of these ii points cursed,
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if thou heare not gods word, commaūding the to pay thy duty to the king,
if thou hear not God's word, commanding thee to pay thy duty to the King,
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and blessed if thou hear it and kepe it, I would haue you to muse o• these.ii. thynges.
and blessed if thou hear it and keep it, I would have you to muse o• these ii things.
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That it shall not minish thy stocke.
That it shall not minish thy stock.
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Shew me one man in al England that is the poorer for paying the kyng his duty,
Show me one man in all England that is the Poorer for paying the King his duty,
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for beyng a true dealyng ma, a good almes man. &c. Mani haue come to pouertye by dysyng, cardyng, ryot, horedome and suche lyke ▪ But neuer no man by truth, mercye, Almes, ryght dealyng with the kyng.
for being a true dealing ma, a good alms man. etc. Mani have come to poverty by Dying, carding, riot, whoredom and such like ▪ But never no man by truth, mercy, Alms, right dealing with the King.
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In the Cardynalles tyme mē wer put to their othes to swer what they wer worth.
In the Cardinals time men were put to their Oaths to swer what they were worth.
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It was a sore thing, & a thyng I wold wish not to be folowed.
It was a soar thing, & a thing I would wish not to be followed.
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O lord what periury was in Englād by that swearynge, I thyncke thys Realme fareth the worsse yet for that periury.
O lord what perjury was in Englād by that swearing, I think this Realm fareth the Worse yet for that perjury.
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For doutles many one wyllynglye and wyttyngly for swere thē selues at that time.
For doubtless many one willingly and wittingly for swear them selves At that time.
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It is a deare time thou wylt saye, and men haue muche a dooe too lyue,
It is a deer time thou wilt say, and men have much a do too live,
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therefore it is a good pollycye to set my selfe much les then I am,
Therefore it is a good pollycye to Set my self much less then I am,
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wel that is thy worldly pollici, and wyth it thou rennest into the cursse of God for breaking hys word and commandemēt:
well that is thy worldly pollici, and with it thou rennest into the curse of God for breaking his word and Commandment:
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Geue to Ceasar that whych is deue to Ceasar.
Give to Caesar that which is deue to Caesar.
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I wyl tel the a good pollicy to kepe the stocke and to mayntayn thyne estate, not a pollicie of ye world,
I will tell the a good policy to keep the stock and to maintain thine estate, not a policy of the world,
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but of Gods word, and it is this.
but of God's word, and it is this.
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Queri te primum regnum deo, & iustiam eius, & hec omnia adiicientur uobis, seke fyrst the kingdom of God and the ryghtuousenesse of it,Queri te primum Kingdom God, & iustiam eius, & hec omnia adiicientur uobis, seek fyrst the Kingdom of God and the ryghtuousenesse of it,
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and al these thyngs shalbe plenteously geuen to you.
and all these things shall plenteously given to you.
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Doest thou not beleue thys to be true? is Christ an holowe man, an vntrue man, a dyssembler? The pharises make him a true man,
Dost thou not believe this to be true? is christ an hollow man, an untrue man, a dyssembler? The Pharisees make him a true man,
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and we make hym a false harlot. He is a true mā, and hys woordes and promyse are true.
and we make him a false harlot. He is a true man, and his words and promise Are true.
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Naye we be false holow harted, and therfore iustly punished.
Nay we be false hollow hearted, and Therefore justly punished.
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For if we would credite hys wordes, it shuld without dout be geuen vs aboundantly vpon heapes,
For if we would credit his words, it should without doubt be given us abundantly upon heaps,
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yea more then we could desyre.
yea more then we could desire.
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When we pray for thinges vnto almyghtye God, what aske we, do we aske forth wyth at ye first chop our necessaries? Nay Christ taught vs fyrst to pray, Our father which art in heauē, halowed be thy name, thy kyngdome come, thy wil be don in earth as it is in heuē.
When we pray for things unto almighty God, what ask we, do we ask forth with At you First chop our necessaries? Nay christ taught us fyrst to pray, Our father which art in heaven, hallowed be thy name, thy Kingdom come, thy will be dONE in earth as it is in heaven.
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&c Fyrst we pray these peticions, for faith, hope and charity, that gods honour may in al things beset out among vs,
etc. Fyrst we pray these petitions, for faith, hope and charity, that God's honour may in all things beset out among us,
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and then wee praye after for bodelye thynges.
and then we pray After for bodily things.
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But we nowe leaue theese peticions, and wold be in panem nostrum at the firste dashe, wee wold haue our dayly bread at the first chop,
But we now leave these petitions, and would be in Bread nostrum At the First dash, we would have our daily bred At the First chop,
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& so we haue that we forse litle of the other.
& so we have that we force little of the other.
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We wyl not say in wordes that wee think God false, but in deedes we plainlye affirme it,
We will not say in words that we think God false, but in Deeds we plainly affirm it,
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for wee truste hym not, neyther beleue his promise whē he biddeth vs gyue gyue, I wyl blesse ye, I wyl make good my word,
for we trust him not, neither believe his promise when he bids us gyve gyve, I will bless you, I will make good my word,
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Nay nay, we wyl scrape and scraule and cratche and pull to vs all that we may get, Alii diuidunt sua, & ditiores fiunt, alii rapiunt non sua et semper in egestate sunt, Some men (sayth Salomō) deuides their own goods, they pay the king his deuty, euery man his own, giue almes,
Nay nay, we will scrape and scraule and cratch and pull to us all that we may get, Alii diuidunt sua, & ditiores Fluent, alii rapiunt non sua et semper in egestate sunt, some men (say Salomō) divides their own goods, they pay the King his duty, every man his own, give alms,
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and yet are more richer, they haue enoughe and enough.
and yet Are more Richer, they have enough and enough.
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Other rob other men cratch and scrape all that they maye come by, neuer contente, neuer enough, heape to heape,
Other rob other men cratch and scrape all that they may come by, never content, never enough, heap to heap,
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and yet are they al waye beggars. Qui benedicit impignabitur. He that blesseth shall bee fatte and wealthye.
and yet Are they all Way beggars. Qui benedicit impignabitur. He that Blesses shall be fat and wealthy.
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He that blessethe not wyth waggynge hys fingers, but helpynge the poore people, he shall be blessed and euer haue inough, god wyll blesse hym, God wyll encrease hym,
He that blessethe not with wagging his fingers, but helping the poor people, he shall be blessed and ever have enough, god will bless him, God will increase him,
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And in deede so oughte men to consyder theyr gyftes and goods to be geuen Vt illorum copia, aliorum succurrat in opi•, That their aboundaunce might succour the necessity, pouerty,
And in deed so ought men to Consider their Gifts and goods to be given Vt Illorum copia, Aliorum succurrat in opi•, That their abundance might succour the necessity, poverty,
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and mysery of theyr pore neyghbours, and not to waste it, cōsume it in ryot and excesse,
and misery of their poor neighbours, and not to waste it, consume it in riot and excess,
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but in dedes of mercy, in deds of charity and pitye vppon the poore. Qui miseretur pauperis, fenera tur domino.
but in Deeds of mercy, in Deeds of charity and pity upon the poor. Qui miseretur pauperis, fenera tur domino.
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He that hath mercye vpon the poore, he lendeth vp vsurye vnto the Lorde. Thys is a good vsurye, to make god thy debter.
He that hath mercy upon the poor, he dares up Usury unto the Lord. This is a good Usury, to make god thy debtor.
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Many lendeth vpon worldly vsury, whyche surelye is a very wicked thing, and God forbyddeth it.
Many dares upon worldly Usury, which surely is a very wicked thing, and God forbiddeth it.
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But thys vsury God commaundeth and promyseth to supply the lacke of it in thy cofers.
But this Usury God commandeth and promiseth to supply the lack of it in thy coffers.
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He wyll bee debter, he wyl be pay mayster. Thou shalt not fynde thy stok deminished at the yeares ende by kepyng Gods commaundement, but rather blessed and encreased.
He will be debtor, he will be pay master. Thou shalt not find thy stok diminished At the Years end by keeping God's Commandment, but rather blessed and increased.
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Gyue therefore vnto the kynge, that is due vnto the king, Et que sunt dei deo, and giue to God that whyche is Gods. What is Gods? That I giue at Gods bidding.
Gyve Therefore unto the King, that is due unto the King, Et que sunt dei God, and give to God that which is God's What is God's? That I give At God's bidding.
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The tythes, oblaciōs, fyrst borne of beasts, and sacrifice cattel, whyche all God appointed vnto ye Iewes to the mayntenaunce of theyr church ministers of the clergy, poore widowes, fatherles children, mayntenaunce of poore scolers.
The Tithes, Oblations, fyrst born of beasts, and sacrifice cattle, which all God appointed unto the Iewes to the maintenance of their Church Ministers of the Clergy, poor Widows, fatherless children, maintenance of poor Scholars.
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This was the cause that god assigned the Iewes to pay theyr tythes, and vntyl the comming of Christe, they were due by goddes law,
This was the cause that god assigned the Iewes to pay their Tithes, and until the coming of Christ, they were due by God's law,
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and myghte by the lawe geuen to Moses be claymed.
and might by the law given to Moses be claimed.
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But now that law is at an ende, nether can they be claimed any more by that law.
But now that law is At an end, neither can they be claimed any more by that law.
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Notwithstādinge now in the tyme of the newe Testamente, the Princes be bound to prouyde a sufficient liuynge for the ministers,
Notwithstanding now in the time of the new Testament, the Princes be bound to provide a sufficient living for the Ministers,
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as Saynt Paul sayth, Qui euangelium predicant, de euangelio uiuant : They that preach the gospel, this is the ministery of saluation, preaching of the gospel,
as Saint Paul say, Qui Evangelium predicant, de Gospel uiuant: They that preach the gospel, this is the Ministry of salvation, preaching of the gospel,
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and vnto such ministers, ye be bound to geue a sufficient lyuynge ▪ Comunicate Catechizanti in omnibus bonis, Giue parte to him that teacheth you in all good thinges, geue him part of all your goods, se he haue sufficient liuing.
and unto such Ministers, you be bound to give a sufficient living ▪ Communicate Catechizing in omnibus bonis, Give part to him that Teaches you in all good things, give him part of all your goods, se he have sufficient living.
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But who shall appoynt him a sufficient liuing? him self? nay, who then, you? nay nother.
But who shall appoint him a sufficient living? him self? nay, who then, you? nay neither.
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The kynge must apoynt him sufficiently to liue vppon.
The King must apoynt him sufficiently to live upon.
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For I thinke verelye there are a great many which yf ye ministers shuld haue no liuing, but at their apointmēt:
For I think verily there Are a great many which if the Ministers should have no living, but At their appointment:
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he shuld not haue cloutyng lether to pece his shoes with, no not clouting lether to his shoes.
he should not have clouting leather to piece his shoes with, no not clouting leather to his shoes.
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The king therfore must apoynt ye ministers their liuīgs by his law, & that liuinge that the kinge appoynteth, they muste clayme,
The King Therefore must apoynt you Ministers their livings by his law, & that living that the King appointeth, they must claim,
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and you muste paye it to them trulye, for it is there dutye and it is thefte to withdrawe it or holde it from them.
and you must pay it to them truly, for it is there duty and it is theft to withdraw it or hold it from them.
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For God commaundeth you to obei your kings lawes, & by the same lawes the kyng geueth the minister his tithes and other duties,
For God commandeth you to obei your Kings laws, & by the same laws the King Giveth the minister his Tithes and other duties,
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therefore vpon perill of thy soule thou art bounde to obey thy king and to pay to thy curate that tythe that thou arte commaunded.
Therefore upon peril of thy soul thou art bound to obey thy King and to pay to thy curate that tithe that thou art commanded.
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But some wyll saye, our curate is naughte, an Assehead, a dodipoll, a lacke latine and canne do nothynge.
But Some will say, our curate is naught, an Asshead, a dodipoll, a lack latin and can do nothing.
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Shall I paye hym my tithes that doth vs no good nor none wyl do? Yea I saye thou muste paye hym his duti,
Shall I pay him my Tithes that does us no good nor none will do? Yea I say thou must pay him his duti,
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and if he be such a one cōplaine to the Byshop. We haue complayned to the ordinarye, and he is as negligent as he.
and if he be such a one complain to the Bishop. We have complained to the ordinary, and he is as negligent as he.
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Complayne to the councell, syr so haue we done but no remedy canne be had. Well I canne tel where thou shalte complayne.
Complain to the council, sir so have we done but no remedy can be had. Well I can tell where thou shalt complain.
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Complain to God, he wyll surelye heare the, he wyll remedye it. Christ sawe the people lyinge, Tanquam oues non habentes pastores. As shepe hauing no shepeheard.
Complain to God, he will surely hear thee, he will remedy it. christ saw the people lying, Tanquam oues non Habentes Pastors. As sheep having no shepherd.
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They had Bishops, scrybes & Pharyses, curates in name a greate manye, yet were they Tanquam oues non habentes pastorem, as sheepe hauynge no sheapheard, what is that to say? they hadde no true teachers, they had no preachers of the law of God to them.
They had Bishops, Scribes & Pharisees, Curates in name a great many, yet were they Tanquam oues non Habentes Pastorem, as sheep having no shepherd, what is that to say? they had no true Teachers, they had no Preachers of the law of God to them.
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What remedye taughte Christe for it, wythdrawe theyr liuynges? Naye. Make tumults? nay, but Rogate dominum messis, pray the Lorde of the haruest. Prai, pray.
What remedy taught Christ for it, withdraw their livings? Nay. Make tumults? nay, but Rogue dominum Messis, pray the Lord of the harvest. Prayer, pray.
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Praier is the remedy that neuer faileth, when al other fayleth this neuer faileth. Therfore praye vnto God and he wyll eyther turne hys hert and make hym better,
Prayer is the remedy that never Faileth, when all other Faileth this never Faileth. Therefore pray unto God and he will either turn his heart and make him better,
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or remoue him from the and send a better in his place, or els take him away all to gether.
or remove him from thee and send a better in his place, or Else take him away all to gether.
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So will the lord do with any other oppressour of ye pore, eyther he wyll turne their hartes,
So will the lord do with any other oppressor of the poor, either he will turn their hearts,
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and make them better, or els remoue them and take thē quyte away.
and make them better, or Else remove them and take them quite away.
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Therfore let men be pacient and suffre, and prai vnto god for deliueraunce frō their troubles,
Therefore let men be patient and suffer, and Prayer unto god for deliverance from their Troubles,
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and not thincke to remedye it them selues, but pray to god, and he wyl remedye it.
and not think to remedy it them selves, but pray to god, and he will remedy it.
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Praye I saye, and •ake pacience, and you shall see the lorde wyll in due tyme remedy it.
Pray I say, and •ake patience, and you shall see the lord will in due time remedy it.
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There be manye that turne this text clene cōtrary.
There be many that turn this text clean contrary.
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For thei yelde to Ceaser that whiche is goddes, and to God that which is Ceasers.
For they yield to Ceaser that which is God's, and to God that which is Caesars.
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They had mony inough to builde monystaryes chauntries, Masses, yere daies Trentals, to gilde images. &c. And al thys they did (say they) to honor God with.
They had money enough to build monystaryes chantries, Masses, year days Trentals, to gild Images. etc. And all this they did (say they) to honour God with.
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Thei wold worship god wt copes, torches, tapers, candels, & an hundred thyngs mo yt God neuer required at thetr hands.
They would worship god with copes, Torches, Tapers, Candles, & an hundred things more that God never required At thetr hands.
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God requyreth the hertes to feare hym, & loue him, & studiously to walke before hym:
God requireth the herts to Fear him, & love him, & studiously to walk before him:
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But thys inward seruice we wyll not gyue hym.
But this inward service we will not gyve him.
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Naye, wee gyue Ceasar oure hearte, and God oure outewarde seruyce, as all suche do as haue receiued the Interim.
Nay, we gyve Caesar our heart, and God our outward service, as all such do as have received the Interim.
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God shoulde possesse our hole heartes, and we shoulde moste studyouslye walke euery man in hys vocation, according to the word of God, according to his commaundementes, obeyinge oure kynge,
God should possess our hold hearts, and we should most studyouslye walk every man in his vocation, according to the word of God, according to his Commandments, obeying our King,
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and succouringe the poore and neadye, as he hathe commaunded vs. And thys is true goddes seruyce,
and succouring the poor and needy, as he hath commanded us And this is true God's service,
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and the thynge that belongeth to God.
and the thing that belongeth to God.
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If thys be true, what is become of our forefathers? I answer it is a vaine and vnprofitable questiō ▪ other it nedes not, or it botes not.
If this be true, what is become of our Forefathers? I answer it is a vain and unprofitable question ▪ other it needs not, or it boats not.
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What so euer they did, let vs do wel. Let vs kepe gods biddinge, gods commaundemente, and then are we safe.
What so ever they did, let us do well. Let us keep God's bidding, God's Commandment, and then Are we safe.
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Whē one dieth we muste haue belles ryngynge, synginge and much a do. But to what purpose.
When one Dieth we must have Bells ringing, singing and much a do. But to what purpose.
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Those that dye in the fauoure of God are wel, those that dye oute of the fauoure of God, this canne do them no good.
Those that die in the favour of God Are well, those that die out of the favour of God, this can do them no good.
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Vbi ceciderit lignū ibi erit, Wher ye tre falleth, ther it shal remain.Vbi ceciderit lignū There erit, Where you Tree falls, there it shall remain.
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Studi therfore to lyue in the fauor and grace of God, in repentaunce, in amendemente of lyfe, and then dyeste thou well.
Study Therefore to live in the favour and grace of God, in Repentance, in amendment of life, and then dyeste thou well.
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Further to the question of our forfathers.
Further to the question of our Forefathers.
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God knoweth hys electe, and diligentlye watcheth and kepeth them, so that all thynges serue to theyr saluacyon.
God Knoweth his elect, and diligently watches and Keepeth them, so that all things serve to their salvation.
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The nature of fyre is to brē all that is laid in it, yet God kept ye.iii. yong menne in Babilon, that they burnte not.
The nature of fire is to bren all that is laid in it, yet God kept you iii young men in Babylon, that they burnt not.
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And Moyses saw a bush on fyre, but it burnt not. So false doctrine, as fyre burnethe, it corrupteth.
And Moses saw a bush on fire, but it burned not. So false Doctrine, as fire burnethe, it corrupteth.
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But god kepte his electe that they were not corrupt with it, but al ways put their trust ī one euer liuing god, thorowe the death of Iesus Christ our lorde.
But god kept his elect that they were not corrupt with it, but all ways put their trust in one ever living god, thorough the death of Iesus christ our lord.
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In Elias tyme Idolatry and superstition raigned, so that Elias sayde, domine altaria tua subuer terunt, Lorde they haue destroyed thyne altares,
In Elias time Idolatry and Superstition reigned, so that Elias said, domine Altars tua subuer terunt, Lord they have destroyed thine altares,
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and slain thy prophetes and preachers, and I am left alone.
and slave thy Prophets and Preachers, and I am left alone.
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But the lorde aunswered him, I haue reserued to my selfe.vii. M. menne that haue not bowed the knee to Baal,
But the lord answered him, I have reserved to my self vii M. men that have not bowed the knee to Baal,
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So god I trust reserued our forefathers, in so perlouse times, more graciouslye then we can think.
So god I trust reserved our Forefathers, in so perlouse times, more graciously then we can think.
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Let vs thāk god then for ye gracious lighte of his worde sent vnto vs,
Let us thank god then for you gracious Light of his word sent unto us,
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and pray for our graciouse kyng & his councel, that set it furth vnto vs. And as for oure forefathers, seing we haue no charge geuen vs of god, leue them.
and pray for our gracious King & his council, that Set it forth unto us And as for our Forefathers, sing we have no charge given us of god, leave them.
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& comend them vnto gods mercy, who disposeth better for thē then we can wysshe.
& commend them unto God's mercy, who Disposeth better for them then we can wish.
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But some wyl saye nowe, what neade we preachers then, God can saue his elect without preachers. A goodly reason.
But Some will say now, what neade we Preachers then, God can save his elect without Preachers. A goodly reason.
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God can saue my life without meat & drink, nede I none therfore? God cā saue me frome burninge,
God can save my life without meat & drink, need I none Therefore? God can save me from burning,
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if I were in the fire, shall I runne into it therfore? no no, I muste kepe ye way yt god hath ordeyned,
if I were in the fire, shall I run into it Therefore? no no, I must keep you Way that god hath ordained,
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& vse the ordinary means that God hath assygned, & not seke newe waies.
& use the ordinary means that God hath assigned, & not seek new ways.
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Thys offyce of preaching is the only ordynary waies that God hath appoynted to saue vs all by.
This office of preaching is the only ordinary ways that God hath appointed to save us all by.
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Let vs maintayn thys, for I know none other, neither thyncke I God wyl apoint or deuise any other.
Let us maintain this, for I know none other, neither think I God will appoint or devise any other.
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Pay therfore to Ceasar that whych is dewe to Ceasar.
Pay Therefore to Caesar that which is dew to Caesar.
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And thys said Christ by an hei thē kyng, a painim, how much more oughte we to pay to our C•aser, our leige Lord & kyng a Christen king,
And this said christ by an hei them King, a paynim, how much more ought we to pay to our C•aser, our liege Lord & King a christian King,
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and so godly and vertuouse a lerned kyng.
and so godly and virtuous a learned King.
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And pay to God that is due to God, tithes & al duties lōging to the ministers and preachers of this office of saluacion, geue it them withoute dissimulyng, withoute wyth drawinge or abridgynge of theyr dutyes.
And pay to God that is due to God, Tithes & all duties longing to the Ministers and Preachers of this office of salvation, give it them without dissimulyng, without with drawing or abridgynge of their duties.
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Take hede of lyinge, and settinge thy self at lesse then thou art.
Take heed of lying, and setting thy self At less then thou art.
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Marke the example of Ananias and zaphira hys wyfe ▪ They dyed sodenlye for theyre lying and dissimulacion in the like matter, wel this was Christes doctrine. This was his answer:
Mark the Exampl of Ananias and Zaphira his wife ▪ They died suddenly for their lying and dissimulation in the like matter, well this was Christ's Doctrine. This was his answer:
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giue to Ceser that which is Ceasers, and to God that whych is Gods. Et non potuerunt reprehendere uerbum eius coram populo.
give to Caesar that which is Caesars, and to God that which is God's Et non potuerunt reprehendere uerbum eius coram populo.
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And they coulde not fynde faulte in hys woorde before the people, it was so iuste,
And they could not find fault in his word before the people, it was so just,
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so consonaunte wyth scriptures and with reason, Yet after ward they falsyfyed hys woord before Pylate accusing him.
so consonaunte with Scriptures and with reason, Yet After ward they falsyfyed his word before Pilate accusing him.
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Hunc deprehendimus euertentem gentem, et uetantem tributadari Hunc deprehendimus euertentem gentem, et uetantem tributadari
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