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Tunc abeuntes pharisei concilium inierunt, vt caperent Iesum in sermone. Math. 22. Then went the pharisees, and toke counsell, howe they myght take Iesus in his cōmunication.Tunc abeuntes Pharisees concilium inierunt, vt caperent Jesus in sermon. Math. 22. Then went the Pharisees, and took counsel, how they might take Iesus in his communication.
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THe naturall philosopher Plinius in the.x. boke of his naturall historye, describinge ye generation of the Viper,
THe natural philosopher Pliny in the x book of his natural history, describing the generation of the Viper,
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and the maner howe she bryngeth forthe hyr yongeons, sayth, that the male engendering putteth his heade in the females mouth:
and the manner how she bringeth forth her yongeons, say, that the male engendering putteth his head in the females Mouth:
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whiche heade she for very pleasure bytyth of.
which head she for very pleasure bytyth of.
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And within.iii dayes after hauyng yongeons in hyr bely, maketh hast to bring thē forth.
And within iii days After having yongeons in her belly, makes haste to bring them forth.
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But by reason of her slackenesse, they can not abyde within her, and gnawynge out hyr belly and sydes, violently breketh furth with slaughter of theyr mother.
But by reason of her slackness, they can not abide within her, and gnawing out her belly and sides, violently breaketh forth with slaughter of their mother.
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What is this els (sayth saynt Augustyne) but the very pycture of an enuious person: What is this Else (say saint Augustine) but the very pictured of an envious person:
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ye trewe image of a malicious pharise.
you true image of a malicious Pharisee.
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The deuil putteth by suggestyon his head, the sede of malyce, rankor and enuye in to mans harte,
The Devil putteth by suggestion his head, the seed of malice, rancour and envy in to men heart,
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and by and by such swetnes, such pleasure we cōceyue of it, that we wyll not suffre hym to plucke out his head & venyme agayne,
and by and by such sweetness, such pleasure we conceive of it, that we will not suffer him to pluck out his head & venom again,
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but gredely to our vtter destruction deuower it. The viper hath yonge within.iii. dayes after hyr conceptiō:
but greedily to our utter destruction deuower it. The viper hath young within iii days After her conception:
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and bycause she can bringe furth but one at a tyme together, they eate vp hyr belly, & so she dyeth.
and Because she can bring forth but one At a time together, they eat up her belly, & so she Dies.
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The enuious person maketh more spede:
The envious person makes more speed:
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he cōceyueth no sooner, but incōtinēt he feleth such a gnawynge about his harte & sydys, that yf he kepe one hower or.ii. his venemous babe within him, he wyl braste belly, harte, & all together.
he conceiveth not sooner, but incontinent he feeleth such a gnawing about his heart & sydys, that if he keep one hour or ii his venomous babe within him, he will braste belly, heart, & all together.
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The pharysees clokyd with hypocriticall holynes, whā they harde both olde & yong laudyng & praysyng Chryst with this melodious songe:
The Pharisees clokyd with hypocritical holiness, when they harden both old & young lauding & praising Christ with this melodious song:
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Osan na filio dauid: ingenderinge with the deuyll conceyued malyce, and brought furth indignatiō, saieng: Osan na filio David: ingenderinge with the Devil conceived malice, and brought forth Indignation, saying:
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Audis quid isti dicūt? But here they were sone quayled by the testymony of ye lawe:Audis quid Isti dicūt? But Here they were soon quailed by the testimony of the law:
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Haue you not redde (sayth Christ) by the mouth of babes & suckelynges, thou haste ordeyned thy prayse? This, foyne could not kepe them backe,
Have you not red (say christ) by the Mouth of babes & suckelynges, thou haste ordained thy praise? This, foin could not keep them back,
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but at him they go agayn, & imperyously demaunde him, by what power or authorite he droue furth ye byers & sellers out of ye tēple,
but At him they go again, & imperyously demand him, by what power or Authority he drove forth the byers & sellers out of the temple,
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why he dyd ouerthrow the tables of the mony exchaungers, and the seates of th• doue sellers.
why he did overthrow the tables of the money exchangers, and the seats of th• dove sellers.
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And here to shew (a• Salomon sayth) that there is n• wysedome, nor prudency,
And Here to show (a• Solomon say) that there is n• Wisdom, nor prudency,
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nor cou•sell able to preuayle agaynst god he asking them agayne the ques••on of Ihons baptisme, when• it was, ether frō heauē,
nor cou•sell able to prevail against god he asking them again the ques••on of John's Baptism, when• it was, either from heaven,
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or of men and they aunsweringe, they cold not tel, herde likewise of Christ 〈 ◊ 〉 theyr confusion:
or of men and they answering, they could not tell, herd likewise of christ 〈 ◊ 〉 their confusion:
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Neyther I wy• tell you, by what authorytie I d• these thinges. Beside those quic• aunswers, the parables folowin• dyd byte them, and sore kyndl• theyr anger,
Neither I wy• tell you, by what authorytie I d• these things. Beside those quic• answers, the parables folowin• did bite them, and soar kyndl• their anger,
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when he compary them to that sonne, which promysed his father to go into his vy•yarde, but went not:
when he compary them to that son, which promised his father to go into his vy•yarde, but went not:
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wherevppo• he inferrethe, that the publycan and harlettes shall come into t•• kyngedome of god,
wherevppo• he inferrethe, that the publycan and harlettes shall come into t•• Kingdom of god,
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before the• Agayne he proposyth the parab• of the householder, which had left his seruauntes in his vyneyarde:
before the• Again he proposyth the parab• of the householder, which had left his Servants in his vineyard:
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& whan he sent to haue the frutes of hit, they bette, stoned, & kylled his messaungers.
& when he sent to have the fruits of hit, they bet, stoned, & killed his messaungers.
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And at the last, put his owne sonne to deth.
And At the last, put his own son to death.
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What wyll the mayster of the household (sayth Christe) do to those murderers? Here they condēne thē selues when they geue this sentens:
What will the master of the household (say Christ) do to those murderers? Here they condemn them selves when they give this sentens:
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He wyll cruelly destroy those persons & wyll let out his vyneyarde to other men, which shall delyuer him ye fruites at times cōuenient. Vpō this answer christ cōcludith. Therfore say I to you:
He will cruelly destroy those Persons & will let out his vineyard to other men, which shall deliver him you fruits At times convenient. Upon this answer Christ concludith. Therefore say I to you:
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the kingdome of god shalbe taken from you, & shal be geuen to other, who shall bring forth ye fruytes of it.
the Kingdom of god shall taken from you, & shall be given to other, who shall bring forth you fruits of it.
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Those, & such lyke thinges spoken in ye reproche of the chefe prestes and pharyseis sore greuyd them.
Those, & such like things spoken in you reproach of the chief Priests and Pharisees soar grieved them.
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These styckes made a burnyng fyre in theyr hartes:
These sticks made a burning fire in their hearts:
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in so much yt they wolde hau• set violently handes vpon Chris• yf they had not feared the peopl• Neuertheles, they cōtinued fer• in theyr pourpose.
in so much that they would hau• Set violently hands upon Chris• if they had not feared the peopl• Nevertheless, they continued fer• in their purpose.
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They lyke th•sty horse leches, & insatiable blou• suckers, wyl not leaue the skynn• vntyl their bellies be ful of blou• Non missura cutem, nisi plena cruo• hirudo. Then after al those waye proued,
They like th•sty horse leches, & insatiable blou• suckers, will not leave the skynn• until their bellies be full of blou• Non missura cutem, nisi plena cruo• hirudo. Then After all those Way proved,
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and nothynge brought passe, they vseth circumuention and dissimulyng theyr malyce, v•der ye pretence of holynes & iustic• dyd as ye gospel this day teache• vs. Then went the pharisees, a• toke counsell how they myght ta•gle Iesus in his communicatio• And they sent to hym theyr disc•ples, with the Herodians, sayen• Mayster we knowe that thou a trewe,
and nothing brought pass, they uses circumvention and dissimulyng their malice, v•der you pretence of holiness & iustic• did as you gospel this day teache• us Then went the Pharisees, a• took counsel how they might ta•gle Iesus in his communicatio• And they sent to him their disc•ples, with the Herodians, sayen• Master we know that thou a true,
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and teacheste the waye god trewly: Neyther carest th• for any man: for thou consyderest not mens estate. Tell vs therfore:
and Teachest the Way god truly: Neither Carest th• for any man: for thou consyderest not men's estate. Tell us Therefore:
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howe thynkest thou? Is it lawful to paye trybute to Caesar or no? Iesus perceyuyng theyr wyckednesse, sayde:
how Thinkest thou? Is it lawful to pay tribute to Caesar or no? Iesus perceiving their wickedness, said:
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Why tempte you me ye Hypocrites? Let me se the trybute mony: And they toke hym a peny: and he sayd to them:
Why tempt you me the Hypocrites? Let me see the tribute money: And they took him a penny: and he said to them:
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Whose image is this, and superscriptiō? They sayd to him: It is Caesars. Then sayd Christ:
Whose image is this, and superscription? They said to him: It is Caesars. Then said christ:
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Geue and pay therfore to Ceasar, that whiche is Ceasars: and to god, that whiche is goddes.
Give and pay Therefore to Caesar, that which is Caesars: and to god, that which is God's.
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¶ To declare this to goddes honor, and to the comfort of this honorable audience, before we procede any further, let vs by prayer call for grace.
¶ To declare this to God's honour, and to the Comfort of this honourable audience, before we proceed any further, let us by prayer call for grace.
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Tunc abeuntes pharisei conciliū ini•runt vt caperent Iesum in sermone. Mat. 22. WYsedome it is, before a man begyn or enterpryse any matter, to take counsel:
Tunc abeuntes Pharisees conciliū ini•runt vt caperent Jesus in sermon. Mathew 22. WYsedome it is, before a man begin or enterprise any matter, to take counsel:
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and after counsell taken in dewe tyme to sette vppon it. This lesson gaue ye wise man to his sōne:
and After counsel taken in dew time to Set upon it. This Lesson gave you wise man to his son:
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Fili, sine consilio ni hil facias, et post factū non paenitebis Sonne do nothinge without coūsell, Fili, sine consilio ni hill facias, et post factū non paenitebis Son do nothing without counsel,
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and than it shall neuer repent the of thy deed. But in as moche as there be dyuers kyndes of matters, somme good somme badde: Some coūcelyng to the best: some to the wurst:
and than it shall never Repent thee of thy deed. But in as much as there be Diverse Kinds of matters, sum good sum bad: some councelyng to the best: Some to the wurst:
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great warenesse & diligent circumspection ought to be vsed, yt we deceyue not our selues eyther in rasshe enterprise of matters or ī vnaduised delect & choyse of oure counselers.
great warenesse & diligent circumspection ought to be used, that we deceive not our selves either in rash enterprise of matters or in unadvised delect & choice of our Counsellers.
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To this I maye apply & that not amysse, the sayeng of saynt Ihon̄: Charissimi, no lite credere omni spiritui sed pro bate spūs si ex deo sint.
To this I may apply & that not amiss, the saying of saint Ihon̄: Charissimi, no lite Believe omni Spiritui sed Pro bore spuns si ex God sint.
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Dere beloued, beleue not euery spirite, take not euery matter that cōmyth to hand, beleue not euery man yt geueth you counsel,
Dear Beloved, believe not every Spirit, take not every matter that commyth to hand, believe not every man that Giveth you counsel,
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but fyrst proue & examyne the matter whether it be good or badde: try your coūselers whether they be of god or no.
but fyrst prove & examine the matter whither it be good or bad: try your Counsellers whither they be of god or no.
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Yf ye matter be neuer so good, and the counsel nought, the noughtynesse of the counsel, destroyeth the goodnesse of the matter.
If you matter be never so good, and the counsel nought, the noughtynesse of the counsel, Destroyeth the Goodness of the matter.
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Anon kyng of ye Ammonites toke a good matter in hand, when he purposyd (as his part was) to haue receyued honorably ye embassadours, ye were sent to him from kynge Dauyd, to cōfort him vppon the dethe of his father. Anon King of the Ammonites took a good matter in hand, when he purposed (as his part was) to have received honorably the Ambassadors, you were sent to him from King David, to Comfort him upon the death of his father.
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But se what yll counsell dothe: persuasion was made to Anon, that Dauyd hadde sentte• those menne of his, as spyes:
But see what ill counsel doth: persuasion was made to Anon, that David had sentte• those men of his, as spies:
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to vewe his countrey, and so to fynde occasyon craftely to come vpon Anon, and to subdewe hym,
to view his country, and so to find occasion craftily to come upon Anon, and to subdue him,
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And vppon that, he contumelyously sentte them backe agayne, shamefully disgysed: halfe shauynge theyr beardes, and leauynge the other halfe vnshauen:
And upon that, he contumelyously sent them back again, shamefully disguised: half shaving their beards, and leaving the other half unshaven:
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cuttynge of theyr robes and apparell by the harde buttockes. But this spytfulnesse of his, scaped not vnpunysshed:
cutting of their robes and apparel by the harden buttocks. But this spytfulnesse of his, escaped not unpunished:
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for not longe after, he gatherynge an hooste, entendynge to fyghte agaynste Dauid, loste his hooste, his menne destroyed,
for not long After, he gathering an host, intending to fight against David, lost his host, his men destroyed,
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and all together came to naughte.
and all together Come to naught.
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Kynge Roboam went aboute a good matter, when he thoughte vppon the disposition of his realme, King Rehoboam went about a good matter, when he Thought upon the disposition of his realm,
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& what aunswer he myghte make to Hieroboam and to ye multytude that were gathered with hym.
& what answer he might make to Jeroboam and to the multitude that were gathered with him.
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But folowynge the lyghte counsell of the yonger sorte, and reiectynge the sage counsell of the elders:
But following the Light counsel of the younger sort, and rejecting the sage counsel of the Elders:
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where as he thoughte to make all, he marde all: losynge at one tyme. x. trybus of his empyre.
where as he Thought to make all, he marred all: losing At one time. x. trybus of his empire.
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Of the other parte, yf a mannes matter be naughte, and his counsell good, the wysedome of his counsell shall eyther cause hym to leue of his naughty matter,
Of the other part, if a Man's matter be naught, and his counsel good, the Wisdom of his counsel shall either cause him to leave of his naughty matter,
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and so no more to medle with hit, or elles by wysedome and pollycie, they shall qualyfie the thynge.
and so no more to meddle with hit, or Else by Wisdom and pollycie, they shall qualyfie the thing.
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When Dauyd fledde the persecution of his sonne Absolon, one of Sauls stocke called Semei, mette with hym,
When David fled the persecution of his son Absalom, one of Saul's stock called Shimei, met with him,
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and cursynge and bannynge, hurled stones at Dauyd, haynously cryeng.
and cursing and banning, hurled stones At David, haynously crying.
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Egredere Egredere vir sanguinū et vir Beli al. Come forth come forth yu blouddy man and thou man of Belyal. go forth go forth vir sanguinū et vir Beli all Come forth come forth thou bloody man and thou man of Belial.
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Abisai one of dauids cheife seruauntes was sore offended with this outrage, and streyght waye wolde haue ben auenged vpō him sayenge:
Abishai one of david's chief Servants was soar offended with this outrage, and straight Way would have been avenged upon him saying:
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Quare maledicit canis hic moriturus domino meo regi? vadam et amputabo caput eius. Quare maledicit canis hic Moriturus domino meo King? vadam et amputabo caput eius.
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Why doth this dogge which by and by shall dye, blaspheme my lord the kyng? I wyll go and cutte of his heade.
Why does this dog which by and by shall die, Blaspheme my lord the King? I will go and Cut of his head.
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But kynge Dauyd stayde this fers purpose of his, with this wise counsell. Dimitte eū vt maledicat, dominus enim precepit ei, vt maledi ceret Dauid.
But King David stayed this fers purpose of his, with this wise counsel. Dimity eū vt maledicat, dominus enim precepit ei, vt maledi ceret David.
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Suffer hym to blaspheme and curse, for it is goddes permissyon that he shal curse Dauyd for a punishment.
Suffer him to Blaspheme and curse, for it is God's permission that he shall curse David for a punishment.
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He interpreted all in the beste, and so stayed Abisais deadly purpose.
He interpreted all in the best, and so stayed Abishai deadly purpose.
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As Ies { us } was goinge towarde Hierusalem about the tyme of his passion, and shulde take Samaria in his mydde way:
As Ies { us } was going toward Jerusalem about the time of his passion, and should take Samaria in his mid Way:
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he sent before certayne of his disciples to make prouysion agaynst his comming.
he sent before certain of his Disciples to make prouysion against his coming.
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But ye Samarytans when they knewe that he was goinge towarde Hierusalem, wolde not suffer him to come to theyr towne.
But you Samaritans when they knew that he was going toward Jerusalem, would not suffer him to come to their town.
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Iames and Ihon̄ hearinge of this, were sturred vp to be auenged vppon the Samaritans: and commynge to Christe, sayde:
James and Ihon̄ hearing of this, were stirred up to be avenged upon the Samaritans: and coming to Christ, said:
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Domine vis dicamus, vt ignis descendat, et consumat illos? Lorde wylt thou that we commaunde yt fyer comme downe from heauen,Domine vis Dicamus, vt ignis descendat, et consumat Illos? Lord wilt thou that we command that fire comme down from heaven,
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and consume them? They purposed death towarde the Samarytans: but counsell debated theyr intent, & they herde.
and consume them? They purposed death toward the Samaritans: but counsel debated their intent, & they herd.
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Nescitis cuius spiritus estis: Ye wote not what maner spryte ye are of. The sonne of man is not come to destroye, but to saue.Nescitis cuius spiritus Ye are: You wot not what manner sprite you Are of. The son of man is not come to destroy, but to save.
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Nowe yf the matter be good of it selfe, and good counsel also geuen vpon it, it must nedes turne to a good ende.
Now if the matter be good of it self, and good counsel also given upon it, it must needs turn to a good end.
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Lyke as of the contrary syde, yf the ma•ter be naught, and naughty counsell geuen vppon it: it wyll proue ther after.
Like as of the contrary side, if the ma•ter be nought, and naughty counsel given upon it: it will prove there After.
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As here it dothe euydentely appeare in the pharisees attēpt. Their matter was naught they went about to take Iesus in his communication. Saynt Matthew saith, NONLATINALPHABET.
As Here it doth euydentely appear in the Pharisees attempt. Their matter was nought they went about to take Iesus in his communication. Saint Matthew Says,.
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Vt illa quear ēt eū in sermōe: to halter hym in his communication, or to bryng him in to a snare. Saynt Marke, NONLATINALPHABET. Vt illum venarentur in sermone: Vt illa quear ent eū in sermon: to halter him in his communication, or to bring him in to a snare. Saint Mark,. Vt Ilum venarentur in sermon:
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to hunte hym in his communication, & to dryue him in to a brake.
to hunt him in his communication, & to drive him in to a brake.
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And what counsel toke they vpon this matter? They were ashamed so oftentymes confounded to laye this gynne in theyr own persons:
And what counsel took they upon this matter? They were ashamed so oftentimes confounded to say this gin in their own Persons:
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and therfore they sende as false and as crafty as they were them selues, which shulde brynge with out suspicion this matter to passe.
and Therefore they send as false and as crafty as they were them selves, which should bring with out suspicion this matter to pass.
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Et mittunt ad eum discipulos suos cū Herodianis. They sende to hym theyr disciples with the Herodians.Et mittunt ad Eum discipulos suos cū Herodians. They send to him their Disciples with the Herodians.
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The holy man Epiphanius in his worke that he maketh contra octaginta errores, sayth, that the Herodians was one of ye heresyes whiche the Iues hadde amonge theym: The holy man Epiphanius in his work that he makes contra octaginta Errors, say, that the Herodians was one of you heresies which the Iues had among them:
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beleuynge Herode to be Chryste because he was the fyrste straunger that raygned amonge them out of ye trybe of Iuda: & wt hym agreeth Theophilacte. Origenes saith:
believing Herod to be Christ Because he was the First stranger that reigned among them out of the tribe of Iuda: & with him agreeth Theophilacte. Origenes Says:
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Peraduenture those which sayd that the people ough• to paye tribut to Cesar, were callyd scornefully and in mockayg• of ye other part Herodians.
Peradventure those which said that the people ough• to pay tribute to Cesar, were called scornfully and in mockayg• of you other part Herodians.
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Afte• saynt Hieromes mynde, they wer• Herodessoudiars. Afte• saint Jerome's mind, they wer• Herod's soldiers.
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The cause wh•• those Herodians were sente with the phariseis disciples to attemp• Christ, rather thā other, was this Ther was a great cōtention an• stryfe amonge the Iues whethe• they beyng the elect & chosen people of god, hauynge the lawe o• god specially geuen to them, payeng theyr tethys and other dewtys requyryd in the lawe:
The cause wh•• those Herodians were sent with the Pharisees Disciples to attemp• christ, rather than other, was this There was a great contention an• strife among the Iues whethe• they being the elect & chosen people of god, having the law o• god specially given to them, paying their tethys and other dewtys required in the law:
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whethe• in this case they were bounde 〈 ◊ 〉 pay tribute to Ceaser or no? An• whether they oughte to be subiecte to any mans lawes, or no?
whethe• in this case they were bound 〈 ◊ 〉 pay tribute to Ceaser or no? An• whither they ought to be Subject to any men laws, or no?
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The phariseys, whiche wolde •sene not to swarue a hears bredt• from iustyce, in the fauour of th• people held, that the people of god shulde be bounde to no taskes,
The Pharisees, which would •sene not to swerve a hears bredt• from Justice, in the favour of th• people held, that the people of god should be bound to no tasks,
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nor ought be obedyente to any mans lawes. The Herodians defending the Romayns ryght, sayd the contrary.
nor ought be obedient to any men laws. The Herodians defending the Romans right, said the contrary.
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And to haue this controuersye determyned:
And to have this controversy determined:
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yee rather to find an occasion to trouble christe, and to brynge him in daunger, ether to the imperial power (yf he shuld say that ye people ought to pay no trybute) ether to the people as derogatynge theyr lybertye (yf he shulde graunt yt they were bounde to paye tribute) for this cause, I say, they sent wytnesse ynoughe of both partes:
ye rather to find an occasion to trouble Christ, and to bring him in danger, either to the imperial power (if he should say that you people ought to pay no tribute) either to the people as derogating their liberty (if he should grant that they were bound to pay tribute) for this cause, I say, they sent witness enough of both parts:
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that what so euer he sayde, he shulde fall in daunger, Learne the subteltye and crafte of the deuyll:
that what so ever he said, he should fallen in danger, Learn the subtlety and craft of the Devil:
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He can make those whiche before were deadly ennemies, agree together: that by their agrement innocent bloud myght the rather be shedde.
He can make those which before were deadly enemies, agree together: that by their agreement innocent blood might the rather be shed.
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There we• none so extreme enemyes, as we• the pharyseys and ye Herodian• but yet to attache christ, they consented together,
There we• none so extreme enemies, as we• the Pharisees and you Herodian• but yet to attache Christ, they consented together,
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and were well 〈 ◊ 〉 greyd. Greatte enmytie was betwene Pylate and Herode:
and were well 〈 ◊ 〉 greyd. Great enmytie was between Pilate and Herod:
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but f• that day furthwarde that Pyla• sent Chryste to be examyned an• iudged of Herode, but f• that day furthwarde that Pyla• sent Christ to be examined an• judged of Herod,
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and Herode 〈 ◊ 〉 greate derysion sent him backe agayne: there were none so grea•• frendes as they.
and Herod 〈 ◊ 〉 great derysion sent him back again: there were none so grea•• Friends as they.
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Christes ennem• Iulianus apostata, which had f•saken his fayth, and was becom• a pagayne, made a lawe that al• the temples and churches, which before he had cawsed to be dedy•ted to false Idolles, Christ's ennem• Iulianus apostata, which had f•saken his faith, and was becom• a pagayne, made a law that al• the Temples and Churches, which before he had cavus to be dedy•ted to false Idols,
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and to th• paganysme, shulde be reduced t• their old forme, and to the chryst• an religion.
and to th• paganysme, should be reduced t• their old Form, and to the chryst• an Religion.
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Ye he commaunde• moreouer as it appereth in th• epystel that he wrote to Arsacium byshoppe of the Galatyans, that all his prestes, which had turned wyth him frō Chryst, & serued to gentilite:
the he commaunde• moreover as it appeareth in th• epystel that he wrote to Arsacium bishop of the Galatians, that all his Priests, which had turned with him from Christ, & served to gentility:
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shuld folow the christian religiō in all poynt { is } resemble their lyues and cōuersation.
should follow the christian Religion in all point { is } resemble their lives and Conversation.
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Wyll you se what moued the deuyl to worke here his olde practyse? wyll you se what made him to sarch,
Wyll you see what moved the Devil to work Here his old practise? will you see what made him to search,
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for concorde and vnytye betwene the christian prestis and his? Doutles no thinge else but this, as the hystorye sheweth:
for concord and vnytye between the christian prestis and his? Doubtless no thing Else but this, as the history shows:
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Iulianus seynge the feruour & good lyfe of the christian prestis to be had in hye estimatiō:
Iulianus sing the fervour & good life of the christian prestis to be had in high estimation:
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wel knowing yt the people cold not be seduced, as longe as they vsyd suche godlynes, and he such naughtynesse:
well knowing that the people could not be seduced, as long as they used such godliness, and he such naughtynesse:
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ferynge also leste that their vertu shuld destroy his vyce, fell to agremente wyth the Christyan prestes:
fearing also lest that their virtue should destroy his vice, fell to agreement with the Christian Priests:
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wyllynge his, gentylytye to folow in al poynte• the Christian sorte, that he mygh• the sowner by this agremēt brin• al to naught.
willing his, gentylytye to follow in all poynte• the Christian sort, that he mygh• the sowner by this agreement brin• all to nought.
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But what nede v• to sarche ye scriptures for exāple• in this craftye poynt of the deuyl what nede we turne ye olde facte• of our fathers? seyng yt the deuyl doth not ceasse in ower tyme, b• doth admynister matter and exe•ples dayly tomoch in this behalf to vs. How he maketh enemyes t• agree,
But what need v• to sarche you Scriptures for example• in this crafty point of the Devil what need we turn you old facte• of our Father's? sing that the Devil does not cease in ower time, b• does admynister matter and exe•ples daily tomoch in this behalf to us How he makes enemies t• agree,
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and sendeth the pharyseis the Herodians to take Christ an• his mynisters in theyr wordes.
and sends the Pharisees the Herodians to take christ an• his Ministers in their words.
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The worlde (the more is the pity is full of schysmes, full of diuers•te & cōtentiō:
The world (the more is the pity is full of schysmes, full of diuers•te & contention:
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Sōme goyng to f• on the one hande: somme to far• on the other.
Sum going to f• on the one hand: sum to far• on the other.
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To fewe (if it please god) that kepe ye kynges hye wa• and walke in the myddell path Suche persones when they cō• or sende to heare a sermō, cōmune reasonynge, ye oftentymes familier communication:
To few (if it please god) that keep you Kings high wa• and walk in the middle path Such Persons when they con• or send to hear a sermon, commune reasoning, you oftentimes familiar communication:
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they can not be content to comme alone, or send theyr faythfull seruaunt but they must brynge or send theyr pharyseis and theyr Herodians.
they can not be content to comme alone, or send their faithful servant but they must bring or send their Pharisees and their Herodians.
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The pharisey, by interpretation, is he ye is sequested and diuyded from other:
The Pharisee, by Interpretation, is he you is sequested and divided from other:
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and by him I vnderstande Singularite. The Herodian after Christes owne wordes is he, that hathe the foxes crafte:
and by him I understand Singularite. The Herodian After Christ's own words is he, that hath the foxes craft:
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and by him I meane Subtelte: Two shrode companions syngularyte and subtelte. Now when men be to much addicted to their owne fantazyes:
and by him I mean Subtlety: Two shrode Sodales syngularyte and Subtlety. Now when men be to much addicted to their own fantazyes:
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whan they be ons maryed to their one Imagination:
when they be ons married to their one Imagination:
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what soeuer be preached, sayd, or redde, contrarye to their opinion, theyr minde, their vicious behauour and lyfe:
what soever be preached, said, or red, contrary to their opinion, their mind, their vicious behaviour and life:
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The pharise and singularite can not abide it, naught it is in their sigh singularytey reiecteth it, condemneth it:
The Pharisee and Singularite can not abide it, nought it is in their sighs singularytey rejects it, Condemneth it:
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and takyng ye Herodian subtelte with thē, search al corners turne al wayes that can be to tro•ble the trewth,
and taking you Herodian Subtlety with them, search all corners turn all ways that can be to tro•ble the truth,
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and to kepe it vnderneth the fote.
and to keep it underneath the foot.
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The tyme hat• ben, whē that those whych haue ocupyed this place, haue laboure• & endeuoured them selues with a the grace geuyn to them to hau• pacifyed and haue sette at quye• the weake and feble conscyences of their audyens.
The time hat• ben, when that those which have ocupyed this place, have laboure• & endeavoured them selves with a the grace given to them to hau• pacified and have Set At quye• the weak and feeble Consciences of their audyens.
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And nowe (th• more it is to be lamented) singular•tye so ruleth:
And now (th• more it is to be lamented) singular•tye so Ruleth:
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that he that can be• dispute and reason a new matter in the pulpyt, he is the beste preacher.
that he that can be• dispute and reason a new matter in the pulpit, he is the best preacher.
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Simplicitye than dyd edyfy• and made peace: Singularitye no• doth destroy and setteth men at ••ryaunce.Simplicity than did edyfy• and made peace: Singularity no• does destroy and sets men At ••ryaunce.
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Then was preachyng swete melodye, whan the pyp•• were in tune: Nowe it is an vnswete noyse: for the pipes yarryth.
Then was preaching sweet melody, when the pyp•• were in tune: Now it is an unsweet noise: for the pipes yarryth.
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Then men endeuered them selues to fulfyl that in lyfe, which ye other preached, herde or redde by worde.
Then men endeuered them selves to fulfil that in life, which the other preached, herd or red by word.
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Now al our study is to here new & straunge thynges to speke and set them forth galantly,
Now all our study is to Here new & strange things to speak and Set them forth gallantly,
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and lytel or nothynge to do. whervppon it foloweth as the holy man saynt Beda sayth:
and little or nothing to do. whereupon it Followeth as the holy man saint Beda say:
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Qui ad predicandum verbum { quam } ad faciendum procliuior est: Qui ad predicandum verbum { quam } ad faciendum procliuior est:
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plerun { que } per amorem iactantiae per studium contentionis, per eloquentiae facilitatem, per inuidentiam aliorum docentium, per ignorantiam catholicae veritatis, stulticiae reatum incurrit. plerun { que } per amorem iactantiae per studium contentionis, per eloquentiae facilitatem, per inuidentiam Aliorum docentium, per ignorantiam Catholic veritatis, stulticiae Guilty incurrit.
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He that is more redier to preache, to reason, or to heare the worde of god,
He that is more redier to preach, to reason, or to hear the word of god,
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than to perfourme it in his liuynge:
than to perform it in his living:
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oftentymes for the loue yt he hath in bostinge and settynge him selfe furth, for the desyer that he hath in strife and cōtention, b• the redines and facilitye of eloquens, by enuy that he barethe 〈 ◊ 〉 other teachers,
oftentimes for the love that he hath in boasting and setting him self forth, for the desire that he hath in strife and contention, b• the readiness and facility of eloquens, by envy that he bareth 〈 ◊ 〉 other Teachers,
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and by ignoran• of the catholyke trewth, falleth 〈 ◊ 〉 to extreme folyshnes. The sympl• men than bare away all the goodnes:
and by ignoran• of the catholic truth, falls 〈 ◊ 〉 to extreme foolishness. The sympl• men than bore away all the Goodness:
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and nowe Singularitie wold• seme to haue al the lernynge wh•fore it is to be fered, that symplic•tye hath violently plucked hea•• to her,
and now Singularity wold• seem to have all the learning wh•fore it is to be feared, that symplic•tye hath violently plucked hea•• to her,
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& hath lefte to singularity greuous damnation:
& hath left to singularity grievous damnation:
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whiche knoweth ye lawe & wyl of god, passet• all together in knowledge, and ••thinge in doynge.
which Knoweth you law & will of god, passet• all together in knowledge, and ••thinge in doing.
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It is written o• saynt Augustyne:
It is written o• saint Augustine:
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that whan h• had red the lyfe of a simple, plain• & holy man, called Paulus,
that when h• had read the life of a simple, plain• & holy man, called Paulus,
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how vertuously he led his lyfe, and ye• beinge a man of no lernyng, wit• wepynge and syghynge teares sayd thus, Surgunt indocti et rapi•• coelum, nos autem cum litteris nostris mergimur in infernū:
how virtuously he led his life, and ye• being a man of no learning, wit• weeping and sighing tears said thus, Surgunt Indocti et rapi•• coelum, nos autem cum litteris nostris mergimur in infernū:
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The poore vnlexned and simple people rysith & plucketh heauen to them, and we connynge men with all our learnynge be drowned in hel. Beware of the pharisey.
The poor vnlexned and simple people rysith & plucketh heaven to them, and we conning men with all our learning be drowned in hell. Beware of the Pharisee.
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Avoyde Syngularite: Be gladde to heare the trueth of whose mouth so euer it comme.
Avoid Singularite: Be glad to hear the truth of whose Mouth so ever it comme.
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So let vs heare gods worde, that we may be the better for it, and expresse it in our lyfe. Awaye with the Herodian: farewell subteltye, and crafty circumuention: for verely saith Christ:
So let us hear God's word, that we may be the better for it, and express it in our life. Away with the Herodian: farewell subtlety, and crafty circumvention: for verily Says christ:
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Except ye turne, and become as chyldren, ye cā not entre in to the kyngdom of heauē.
Except you turn, and become as children, you can not enter in to the Kingdom of heaven.
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Singularyte & Subtelte be make bates, they breke the peace and vnyte yt ought be amonge christians, they haue therfore no parte with christe.Singularite & Subtlety be make bates, they break the peace and vnyte that ought be among Christians, they have Therefore no part with Christ.
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Saint Iames sayeth If you haue bytter enuyenge and stryfe in your hartes, reioyce not, neyther be you lyers agayne the treuth. Saint James Saith If you have bitter enuyenge and strife in your hearts, rejoice not, neither be you liars again the truth.
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This wysedome descēdeth not frō aboue: but is erthly, beastly, & deuellysh: for where enuyeng & stryfe is, there is vnstablenes & all maner of euyl workes.
This Wisdom Descendeth not from above: but is earthly, beastly, & deuellysh: for where enuyeng & strife is, there is unstableness & all manner of evil works.
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Playnnesse & symplycyte dryue euer to a concord, & wold haue all mē to be one.
Plainness & symplycyte drive ever to a concord, & would have all men to be one.
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They shal therfore enherite ye earth of lyfe. They be the chyldrē of god: for so sayth our sauyoure Christ.
They shall Therefore inherit you earth of life. They be the children of god: for so say our Saviour christ.
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Beati pacifici quoniam ipsi fi lii dei vocabūtur. Blessed be ye peace makers, for they shalbe called the chyldren of god. Beati Pacifici quoniam ipsi Fi lii dei vocabūtur. Blessed be you peace makers, for they shall called the children of god.
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To kepe this concord and vnite, euery man shuld applye his study. To this shulde we exercyse our tounges.
To keep this concord and unite, every man should apply his study. To this should we exercise our tongues.
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To this, shuld you geue your ears.
To this, should you give your ears.
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Saint Ihon̄ ye euangelyst (as saynt Hierome wryteth of hym) dwelling at Ephesus, & beyng so olde, that he was not able to come abrode by hym selfe, wold be boren forthe in his discyples armes:
Saint Ihon̄ you Evangelist (as saint Jerome writes of him) Dwelling At Ephesus, & being so old, that he was not able to come abroad by him self, would be boren forth in his Disciples arms:
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& cōmynge where as any multytude or cōpanies of people was, thus wold he preache to them: Filioli, diligite alte rutrum.
& coming where as any multitude or companies of people was, thus would he preach to them: Flioli, Diligite alte rutrum.
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Dere sonnes, loue you one an other. And cōmyng to another cōpany wold preache ye same & no more.
Dear Sons, love you one an other. And coming to Another company would preach you same & no more.
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Filioli, diligite alterutrū. This cōtynuyng from daye to day both at home & abrode, made his discyples wery styl to heare one thyng: whervpō they asked him:Flioli, Diligite alterutrū. This Continuing from day to day both At home & abroad, made his Disciples weary still to hear one thing: whereupon they asked him:
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Why he preached none other thing but only this, Filioli diligite. And s. Ihon̄ geueth thē an aūswer, mete for so holy a mā as he was:
Why he preached none other thing but only this, Flioli Diligite. And s. Ihon̄ Giveth them an answer, meet for so holy a man as he was:
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Quia p̄ceptū dn̄i est, et si solum fiat, sufficit. I do preche this one thyng styl to you, to loue one another:Quia p̄ceptū dn̄i est, et si solum fiat, sufficit. I do preach this one thing still to you, to love one Another:
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for it is gods cōman̄dement, yt so ye do:
for it is God's commanndement, that so you do:
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& yf you { per } forme this, it is sufficiēt, ye nede none other thynge.
& if you { per } Form this, it is sufficient, you need none other thing.
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In all goodnesse I pray god to make vs frendys and louers:
In all Goodness I pray god to make us Friends and lovers:
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that we all maye thinke and speake one thinge and that there be no dissention among vs:
that we all may think and speak one thing and that there be no dissension among us:
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but that we may be knyt together in one mynde and in one meanynge. In naughtynes styll to be at varians, that we neuer consent to it: but that we may be knit together in one mind and in one meaning. In naughtynes still to be At varians, that we never consent to it:
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nor come with the phariseis and the Herodians vnder a cloke to take christ in his cōmunicaciō.
nor come with the Pharisees and the Herodians under a cloak to take Christ in his communication.
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Magister scimus quia verax es, et viā dei in veritate doces, & nō est tibi cura de aliquo: non enim respicis personam hominum. Magister scimus quia Verax es, et viā dei in veritate doces, & nō est tibi Cure de Aliquo: non enim respicis Personam hominum.
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If an aungel had ben sent from heauen to haue done a message to christ:
If an angel had been sent from heaven to have done a message to Christ:
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he coulde not haue hadde a better nor a more honorable induction or preface to his purpose,
he could not have had a better nor a more honourable induction or preface to his purpose,
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than was this, whiche the pharyseis and Herodians here vsed to christ whan they sayde: Mayster, we knowe that thou art trew:
than was this, which the Pharisees and Herodians Here used to Christ when they said: Master, we know that thou art true:
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and teachest ye waye of god trewly: neyther carest yu for any mā. Thou cōsiderest not the person or estate of mā.
and Teachest the Way of god truly: neither Carest thou for any man. Thou Considerest not the person or estate of man.
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Thapostels called him mayster, & Christe dyd well alowe that name. Vos vocatis me magistrum & dominū & bene dicitis, sum etenim. The apostles called him master, & Christ did well allow that name. Vos vocatis me Magistrum & dominū & bene dicitis, sum Etenim.
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Yowe call me mayster and lorde, and you say wel, for so I am.
Yowe call me master and lord, and you say well, for so I am.
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They praysed him for the puryte of his lyfe, we knowe that thou art trew and lyuest without spotte.
They praised him for the puryte of his life, we know that thou art true and Livest without spot.
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They praysed his lernynge to be blamelesse, thou teachest the way of god trewly. And last of al they praysed him for keping of iustice:
They praised his learning to be blameless, thou Teachest the Way of god truly. And last of all they praised him for keeping of Justice:
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thou carest not for any man, for yu art not parcyal to the ryche man, and iniurius to the pooer:
thou Carest not for any man, for thou art not parcyal to the rich man, and iniurius to the pooer:
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But whether the person be ryche, whether he be pooer, of hye degre or lowe, frende or fo, there geueste thou sentence where the ryght wayth.
But whither the person be rich, whither he be pooer, of high degree or low, friend or foe, there geueste thou sentence where the right wayth.
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The deuil oftentymes & naughty men, may, and doth prophecy, and telleth the treuth: But it is done other ignorauntly or for an yll purpose. The ii. deuils that possessed the.ii. mad men in the coūtrey of Gergesyt { is }, confessed Chryst to be the sonne of god:
The Devil oftentimes & naughty men, may, and does prophecy, and Telleth the truth: But it is done other ignorantly or for an ill purpose. The ii. Devils that possessed the ii mad men in the country of Gergesyt { is }, confessed Christ to be the son of god:
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not for any loue or honour yt they owed to christe, but onely for feare:
not for any love or honour that they owed to Christ, but only for Fear:
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for they sore dowted leste the tyme were come that they shuld be more greuously ponyshed,
for they soar doubted lest the time were come that they should be more grievously ponyshed,
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& lose ye possessions ye they had in the creaturs of ye erth. Cayphas, nothing entēding neyther ye helth of mans soule, neyther ye glory of christ:
& loose you possessions you they had in the creatures of the earth. Caiaphas, nothing intending neither you health of men soul, neither you glory of Christ:
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but only the sauegarde of the tēporall kingdom of the Iues, prophecied & said treuth.
but only the safeguard of the temporal Kingdom of the Iues, prophesied & said truth.
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It is better for vs yt rather one man shulde dye for the people, than ye all the people shuld perish.
It is better for us that rather one man should die for the people, than you all the people should perish.
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Scripture sayth, Hoc autē a semetipso nō. dixit, sed cū, esset pontifex anni illius, prophetauit, quod Iesus moriturus erat pro gente.
Scripture say, Hoc autē a semetipso nō. dixit, sed cū, esset pontifex anni Illius, prophetauit, quod Iesus Moriturus erat Pro Gente.
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This spake he not of hym selfe:
This spoke he not of him self:
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but beynge hye preest that same yere, he prophecyed that Iesus shuld dye for the people.
but being high priest that same year, he prophesied that Iesus should die for the people.
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So in this our case the pharisees with the herodians be prophetes in theyr salutatiō to christ:
So in this our case the Pharisees with the Herodians be Prophets in their salutation to Christ:
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but they entended no suche thyng. They spake feare & truely, but thought malycyously & falsly.
but they intended no such thing. They spoke Fear & truly, but Thought maliciously & falsely.
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Lyke bees they came about christ bering outwardly in theyr mouth hony: & inwardly in theyr hertes a sharpe stynge.
Like Bees they Come about Christ bearing outwardly in their Mouth honey: & inwardly in their herts a sharp sting.
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Haec est (saith Chrysostome) prima simulatio hypocritarū, quia laudunt quos perdere volūt. Haec est (Says Chrysostom) prima simulatio hypocritarū, quia laudunt quos Perdere volunt.
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This is the fyrst and chiefe poynt of an hypocrite & dyssembler, to prayse them, whom they do vtterly entende to destroye.
This is the fyrst and chief point of an hypocrite & dyssembler, to praise them, whom they do utterly intend to destroy.
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Ioab pretended great frendshyp towarde Abner, when he sende for hym as one frende shulde do for an other •o commune and talke 〈 ◊ 〉 him,
Ioab pretended great friendship toward Abner, when he send for him as one friend should do for an other •o commune and talk 〈 ◊ 〉 him,
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for his and the hole realme• profytte, but whan they came in 〈 ◊ 〉 secrete place together, Ioab dre• out his dagger and slewe Abne• The same Ioab, feryng,
for his and the hold realme• profit, but when they Come in 〈 ◊ 〉 secret place together, Ioab dre• out his dagger and slew Abne• The same Ioab, fearing,
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leste Am•sa shulde be preferryd in offyce b•fore him with kynge Dauyd:
lest Am•sa should be preferred in office b•fore him with King David:
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wh• he knewe that Amasa was commynge towarde the courte, disse•blinge his malice, came to met• hym,
wh• he knew that Amasa was coming toward the court, disse•blinge his malice, Come to met• him,
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& with this fayre salutatio• greted hym.
& with this fair salutatio• greted him.
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Salue frater Amasa: alhayle brother Amasa, holdyng• hym by the chynne with the rygh• hande as thoughe he wolde hau• kyssed hym:Salue frater Amasa: alhayle brother Amasa, holdyng• him by the chin with the rygh• hand as though he would hau• kissed him:
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and preuely with his lyfte hand panched hym with hi• dagger.
and privily with his lift hand paunched him with hi• dagger.
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Absolon pretendyd great loue towarde his father and his brothers, when he made his shereshyp feast, Absalom pretended great love toward his father and his Brother's, when he made his shereshyp feast,
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and whan he colde no• obtayne his father to come to his feaste he wolde haue no naye,
and when he cold no• obtain his father to come to his feast he would have no nay,
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but that Amnon with the resydewe of his brothers shulde come: he sayd, els his feast shulde be nothyng playsant.
but that Amnon with the resydewe of his Brother's should come: he said, Else his feast should be nothing plaisant.
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And whan they were moste meryest, then was Amnon by Absolons commaundement slayne.
And when they were most meryest, then was Amnon by Absolom Commandment slain.
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The traytor Iudas made a fayre face when he came to betraye his mayster, with this flateryng salutatiō and deadly kysse, Aue Rabbi: All hayle maister.
The traitor Iudas made a fair face when he Come to betray his master, with this flattering salutation and deadly kiss, Aue Rabbi: All hail master.
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But he lefte his stynge behynde with the Iues, when he sayd: Quemcū { que } osculatus fuero, ipse est, tenete eum.
But he left his sting behind with the Iues, when he said: Quemcū { que } osculatus fuero, ipse est, Tenete Eum.
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whome so euer I kysse, that is he, laye handes vpon hym. More fayrer wordes than is vsed now adayes was neuer heard:
whom so ever I kiss, that is he, say hands upon him. More Fairer words than is used now adays was never herd:
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to promise much, and to performe lytell: to beare a fayre face outward, and deadly malyce inwarde.
to promise much, and to perform little: to bear a fair face outward, and deadly malice inward.
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In one hande to haue fyer, and in the other water: To say as you saye:
In one hand to have fire, and in the other water: To say as you say:
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To holde vp ye & naye, whether it be trewe, whether it be false: is counted mych cruylite. To tell the treuth:
To hold up you & nay, whither it be true, whither it be false: is counted much cruylite. To tell the truth:
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to speake as a man doth thynke:
to speak as a man does think:
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to contrarye the falsyte, & to be playne in masters, is taken as lacke of good maners & rude rusticite.
to contrary the falsyte, & to be plain in Masters, is taken as lack of good manners & rude rusticite.
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So mych is this flattery, this dissimulatiō vsed amonge men:
So much is this flattery, this dissimulation used among men:
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that excepte a man can flatter, excepte he can dissemble, he is not mete to dwell amonge men.
that except a man can flatter, except he can dissemble, he is not meet to dwell among men.
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The poete Inuenal, in reproche of ye Romaynes vsyng this faute, was not aferde to say:
The poet Inuenal, in reproach of the Romans using this fault, was not afeard to say:
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Quid Romae faciā? mētiri nescio: Quid Rome faciā? mētiri nescio:
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librū si malus est ne queo laudare & poscent what shall I do at Rome? I can not ly:librū si malus est ne queo Praise & poscent what shall I do At Room? I can not lie:
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I can not dissemble and flatter: I can not saye the croe is whyte, the swanne is black:
I can not dissemble and flatter: I can not say the croe is white, the swan is black:
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I can not prayse that boke to be good, whiche is naughte:
I can not praise that book to be good, which is naught:
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I can not desyre that thynge to be sette furth, whiche I knowe more meter to be suppressed.
I can not desire that thing to be Set forth, which I know more meeter to be suppressed.
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This and suche other thynges folowynge, lyke as the Hethen poete then spake agaynst the Romaynes: so I doubte not:
This and such other things following, like as the Heathen poet then spoke against the Romans: so I doubt not:
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but yf he sawe our lyues, he wolde saye the same, and myche more to our confusion.
but if he saw our lives, he would say the same, and much more to our confusion.
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Such hypocrites, suche dyssemblers, such flatterers be of all men moste to be detested, moste to be abhorred:
Such Hypocrites, such dissemblers, such Flatterers be of all men most to be detested, most to be abhorred:
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for when they seme most to be with vs: then be they moste agaynste vs: when they pretende moste frendshyppe, then ought we most to feare theyr hatred.
for when they seem most to be with us: then be they most against us: when they pretend most friendship, then ought we most to Fear their hatred.
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The common prouerbe dothe well declare what they be: Crocodili lachrimae: The teares and wepynge of the Crocodyle.
The Common proverb doth well declare what they be: Crocodiles lachrimae: The tears and weeping of the Crocodile.
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The Crocodyle is myche desirous of mās flesh: but yet before he wyl deuowre any mā he bitterly wepeth.
The Crocodile is much desirous of men Flesh: but yet before he will devour any man he bitterly weepeth.
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The hypocryte & flatterer in his herte desyreth nothynge so mych, as his owne wordly aduantage:
The hypocrite & flatterer in his heart desireth nothing so much, as his own wordly advantage:
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he careth not to what misfortune his frende be dreuen to, so that he maye haue profytte of it:
he Careth not to what misfortune his friend be dreuen to, so that he may have profit of it:
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yet to beare a fayre face outwardly, he wepeth in the syght of the people, when in herte he is most gladdest.
yet to bear a fair face outwardly, he weepeth in the sight of the people, when in heart he is most gladdest.
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Of those sorte of men writeth the wyse man in this maner. In labiis suis indulcat inimicus, & in corde suo insidiatur, vt subuertat te in foueā.
Of those sort of men Writeth the wise man in this manner. In labiis suis indulcat Inimicus, & in cord Sue insidiatur, vt subuertat te in foueā.
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&c Thy ennemy the flatterer and hypocrite in his lyppes beareth hony, and speaketh fayre: but in his herte he craftely layeth wyles, to hurle the into the dyche.etc. Thy enemy the flatterer and hypocrite in his lips bears honey, and speaks fair: but in his heart he craftily Layeth wiles, to hurl thee into the ditch.
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Before thy eyes he wyll wepe, but whan he may espye a tyme, he wyll sucke thy blod.
Before thy eyes he will weep, but when he may espy a time, he will suck thy blood.
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If aduersite happen to the, he wyll be one of the fyrst that shall be agaynst the, helpyng with all the strengthe he can, to ouerthrowe the.
If adversity happen to thee, he will be one of the fyrst that shall be against thee, helping with all the strength he can, to overthrown thee.
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The holy man saynt Bernard thynketh them not worthy the name of man, but calleth them, putridam tabem hominum, the rotten corruptiō of men: The holy man saint Bernard Thinketh them not worthy the name of man, but calls them, putridam tabem hominum, the rotten corruption of men:
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and thus he declareth theyr conditions. Omnes amici & omnes inimici: omnes necessarii, & omnes aduersarii: omnes domestici, & nulli pacifici:
and thus he Declareth their conditions. Omnes Friends & omnes Inimici: omnes necessarii, & omnes aduersarii: omnes Domestici, & None Pacifici:
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oēs proximi, & omnes quae sua sunt quaerunt: Ministri Christi sunt & seruiunt antichristo. oens proximi, & omnes Quae sua sunt quaerunt: Ministri Christ sunt & seruiunt Antichrist.
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All the sorte of flaterers, wolde seme to be our frendes, but they be all enmyes:
All the sort of Flatterers, would seem to be our Friends, but they be all enemies:
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all they wolde be taken of the knotte of amytie, but they be of the knotte of emnytie:
all they would be taken of the knot of amity, but they be of the knot of emnytie:
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all wolde be counted houshold gestes, but none of them studyeth to make peace:
all would be counted household gests, but none of them studieth to make peace:
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all be our neyghbours, but euery man is for hymselfe, and seketh his owne cōmodite and profite.
all be our neighbours, but every man is for himself, and seeketh his own commodity and profit.
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They wolde be called Chrystes mynysters, but they serue the deuyll & antichrist. Beware of such saith the wysemā:
They would be called Christ's Ministers, but they serve the Devil & antichrist. Beware of such Says the Wiseman:
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Fili mi si te lactauerint peccatores, ne acquiescas eis: My sonne yf suche synners go about to fede the, consente not to them. Fili mi si te lactauerint Peccatores, ne acquiescas eis: My son if such Sinners go about to fede thee, consent not to them.
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And god by his prophete Esay. Popule meus qui te beatum dicunt ipsi te decipiunt, & viā gressuum tuorum dissipant.
And god by his Prophet Isaiah. Popule meus qui te Beatum dicunt ipsi te decipiunt, & viā gressuum tuorum dissipant.
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My people they that flattereth with the, and sayth that thou arte blessed, they dysceueth the,
My people they that Flattereth with thee, and say that thou art blessed, they dysceueth thee,
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and bryngeth the out of ye ryght way.
and bringeth the out of you right Way.
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And wher shal we ley the faute of the mayntenaunce of this vyce? Surely in those that dothe reioyse to be flattered with all.
And where shall we ley the fault of the maintenance of this vice? Surely in those that doth rejoice to be flattered with all.
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It is true that one sayeth. Si tu vis esse Thraso nus { quam } de• rit gnato:
It is true that one Saith. Si tu vis esse Thraso nus { quam } de• rit Gnato:
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If thou delite to be flattered with all, thou shalte neuer mysse flatterers:
If thou delight to be flattered with all, thou shalt never miss Flatterers:
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men be so blynded nowe a dayes and so mych• standeth in their owne conceite, yt the prouerbe whiche saynt Augustyne doth vse is verified in vs. Creuit caput & impinguatū est oleo.
men be so blinded now a days and so mych• Stands in their own conceit, that the proverb which saint Augustine does use is verified in us Crevit caput & impinguatū est oleo.
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Our heades be growen great and fatted with oyle.
Our Heads be grown great and fatted with oil.
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I pray you, who is not glad nowe a days, ye in maner doth chalēge to him to be called, most holyest father: most mercyfull and ryghtuous iudge.
I pray you, who is not glad now a days, you in manner does challenge to him to be called, most Holiest father: most merciful and righteous judge.
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Good and louynge mayster, faythfull and wyse seruaunt: discrete & lerned prest: true & obedient subiecte:
Good and loving master, faithful and wise servant: discrete & learned pressed: true & obedient Subject:
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with such other names of offyces and dignityes: To those we do applaude outwardly towarde the worlde:
with such other names of Offices and dignities: To those we do applaud outwardly toward the world:
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and inwardlye oure conscience condemneth vs for it: and knoweth nothynge lesse in vs than that.
and inwardly our conscience Condemneth us for it: and Knoweth nothing less in us than that.
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As for punyshemente to them that delytethe in receyuynge suche vayne prayse:
As for punishment to them that delytethe in receiving such vain praise:
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I wolde desyre none other (and that only tēporally, for sauegarde of theyr soules) than happened to the great Alexander in such a lyke matter.
I would desire none other (and that only temporally, for safeguard of their Souls) than happened to the great Alexander in such a like matter.
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Flatterers had perswaded Alexander that he was no mortal man: but was a god, & that none of the lower sorte, but Iupiters owne sonne: the hyest god of all. Flatterers had persuaded Alexander that he was no Mortal man: but was a god, & that none of the lower sort, but Iupiters own son: the highest god of all.
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And in this folyshe paradyse, he longe contynued.
And in this foolish paradise, he long continued.
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But as he beseged a certayne cytie, & there was sore wounded with an arrowe in the thygh, hauyng payne intollerable, dayly more and more incresyng, despayryng of his lyfe:
But as he besieged a certain City, & there was soar wounded with an arrow in the thigh, having pain intolerable, daily more and more incresyng, despairing of his life:
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confessed openly that he was before tyme shamefully mocked with all, sayeng: Omnes iurant me esse filium Iouis, sed vulnus hoc hominē me esse clamat.
confessed openly that he was before time shamefully mocked with all, saying: Omnes iurant me esse Son Jove, sed Wound hoc hominē me esse Proclaim.
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Euery man boldely affirmeth and swereth that I am Iupiters sonne: but this wounde of myne sheweth openly and cryeth that I am a mortall mā.
Every man boldly Affirmeth and Sweareth that I am Iupiters son: but this wound of mine shows openly and Cries that I am a Mortal man.
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Herodes syttyng in his throne, takynge a vayne glorie when the people flattered hym, sayeng:
Herod sitting in his throne, taking a vain glory when the people flattered him, saying:
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Dei voces & non hominis, It is the voyce of god ye speaketh, and not of man:Dei voces & non hominis, It is the voice of god you speaks, and not of man:
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was immediately smytten of the aungell of god, bycause he gaue not god the honour, and eaten with wormes, or with the lowsy euyll, dyed.
was immediately smitten of the angel of god, Because he gave not god the honour, and eaten with worms, or with the lousy evil, died.
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Let vs folowe saynt paules coūsel, Gloria nostra haec sit, testimonium conscientiae nostrae. Let vs reioyse & glorye in the testymony and clerenesse of our conscyence.
Let us follow saint Paul's counsel, Gloria nostra haec sit, testimonium conscientiae Nostrae. Let us rejoice & glory in the testimony and clearness of our conscience.
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Let vs do as the fyue wyse virgins dyd, carrye oyle with vs: let vs not bye it of the sellers:
Let us do as the fyue wise Virgins did, carry oil with us: let us not buy it of the sellers:
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that is (after saynte Austyne.) ab adulatoribus, of flatterers. Adulatores nā { que } laudem suam tan { quam } oleum venditant stultis.
that is (After faint Augustine.) ab adulatoribus, of Flatterers. Adulterers nam { que } Laudem suam tan { quam } oleum venditant stultis.
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For flat terers do sclle theyr prayse, as it were oyle vnto fooles. Now after this flatteryng p̄face, they proposeth this questyon, and openeth theyr mindes.
For flat terers do sclle their praise, as it were oil unto Fools. Now After this flattering pface, they Proposeth this question, and Openeth their minds.
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Dic nobis, quid tibi videtur, licet cēsū dari Caesari an non? Tel vs what thinkest yu ought we or is it lawfull for vs to paye tribute to Ceser,Die nobis, quid tibi videtur, licet cēsū dari Caesari nias non? Tell us what Thinkest thou ought we or is it lawful for us to pay tribute to Caesar,
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or not? Here at lēgth is ye chycke hatched, But one leyth ye egge, & an other sitteth vpō it, & bringeth forth ye chycke.
or not? Here At length is the chycke hatched, But one leyth you egg, & an other Sitteth upon it, & brings forth you chycke.
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So it cōmeth to passe, as ye { pro } phet Hieremy saith: Perdix fouit quae nō peperit. So it comes to pass, as you { Pro } phet Jeremiah Says: Perdix fouit Quae nō Peperit.
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The partryge hath sitten vpō the egges, which she neuer layde. S. Ambrose in his Hexamerōs. One partryge (saithe he) steleth an others egges:
The partryge hath sitten upon the eggs, which she never laid. S. Ambrose in his Hexamerons. One partryge (Saith he) steleth an Others eggs:
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& she that steleth the egges sitteth vpon thē & bringeth yongeons: But she can haue no profytte of her thefte:
& she that steleth the eggs Sitteth upon them & brings yongeons: But she can have no profit of her theft:
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for as sowne as ye yonge hereth the call and cry of her, which layd the egges:
for as sown as you young heareth the call and cry of her, which laid the eggs:
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they forsaketh the noursshe and foloweth the true mother. The olde pharisees and chefe prestis layde this egge.
they Forsaketh the noursshe and Followeth the true mother. The old Pharisees and chief prestis laid this egg.
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They ware the true mother of this captious questiō to be moued: but the yonger sort which ware as craftye as their maysters set it forth:
They beware the true mother of this captious question to be moved: but the younger sort which beware as crafty as their masters Set it forth:
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but they had lytel profytte of theyr broude, theyr labour came to no profe.
but they had little profit of their broude, their labour Come to no proof.
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Cognita autē Ies { us } nequitia eorū, ait, Quid me tētatis hypocritae? For whē Ies { us } { per } ceiued their malyce & wyckednes, he sayd,Cognita autē Ies { us } Nequitia eorū, ait, Quid me tētatis Hypocrites? For when Ies { us } { per } ceiued their malice & wickedness, he said,
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why do you tēpte me you hypocrites? Salomō saith truly: Iusticia rectorū liberabit eos, & ī insidijs suis capiēt iniqui:
why do you tempt me you Hypocrites? Salomō Says truly: Justice rectorū Liberabit eos, & in insidijs suis capient iniqui:
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Rightuousnes shall diliuer good mē, & craft at length shal deceue his maister.
Righteousness shall diliuer good men, & craft At length shall deceue his master.
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Iesus streight wt perceued their naughtynes, & accordyng to yt he sayd, why do you tēpt me you hypocryt { is }? They dyssemblyngly called hym mayster:
Iesus straight with perceived their naughtynes, & according to that he said, why do you tempt me you hypocryt { is }? They dyssemblyngly called him master:
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they flatteringely praysed him for his vpryght lyfe, trewe doctryne, and good iustyce. And Christ with out flatterynge calleth them Hypocrites, dissemblers, accordynge to theyr deseruyng. They dyssembled with Christes goodnes:
they flatteringely praised him for his upright life, true Doctrine, and good Justice. And christ with out flattering calls them Hypocrites, dissemblers, according to their deserving. They dyssembled with Christ's Goodness:
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And Christe is playne wt theyr naughtynes.
And Christ is plain with their naughtynes.
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In that geuyng vs a good lesson, neuer to flatter with vice, but sharpely to rebuke it:
In that giving us a good Lesson, never to flatter with vice, but sharply to rebuke it:
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neuer to wynke there, where as we oughte to haue our eyes most open.
never to wink there, where as we ought to have our eyes most open.
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This taughte vs before saynte Ihon̄ the baptist, when he sharpely reproued the dissimulation of the Pharisees and Saducees commyng faynyngly to be baptysed of hym, sayd:
This taught us before faint Ihon̄ the baptist, when he sharply reproved the dissimulation of the Pharisees and Sadducees coming feigning to be baptised of him, said:
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Progenies viparū: quis demonstrauit vobis fugere a ventura ira? you adders kynde and generatiō, who caused you to fle from the vengean̄ce to come.Progenies viparun: quis demonstrauit vobis Fugere a Ventura ira? you Adders kind and generation, who caused you to fle from the vengeance to come.
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This taught vs Christ whan he called Herode a fox. Ite, & dicite vulpi illi. Go tell that fox. This taught vs s. This taught us christ when he called Herod a fox. Item, & dicite vulpi illi. Go tell that fox. This taught us s.
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Paule, whan the hye preest Ananias cōmaunded them that stode by Paule, to smyte hym on the mouth. He sharpely aunswered:
Paul, when the high priest Ananias commanded them that stood by Paul, to smite him on the Mouth. He sharply answered:
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God smyte the thou paynted wal, syttest thou and iudgest me after the lawe, and cōmaundest me to be smytten contrary to the lawe?
God smite the thou painted wall, syttest thou and Judges me After the law, and Commandest me to be smitten contrary to the law?
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In vsynge suche sharpe wordes, we be nothyng preiudiciall to the lenite of the gospell: where Christ sayth, I say vnto you, who so euer is angry with his brother: shalbe in daunger of iudgement:
In using such sharp words, we be nothing prejudicial to the lenite of the gospel: where christ say, I say unto you, who so ever is angry with his brother: shall in danger of judgement:
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who so euer saythe to his brother Racha, shalbe in daunger of a counsell: And who so euer calleth his brother foole, shall be in daunger of hell fyre.
who so ever say to his brother Racha, shall in danger of a counsel: And who so ever calls his brother fool, shall be in danger of hell fire.
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For all this is to be vnderstande (after Chrisostome) not to be done rashely, without aduisement, and without a sufficient cause.
For all this is to be understand (After Chrysostom) not to be done rashly, without advisement, and without a sufficient cause.
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A sufficiēt cause is (as saint Augustin writeth) when a man is angry not with ye person but with the offence.
A sufficient cause is (as saint Augustin Writeth) when a man is angry not with you person but with the offence.
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Nō enim fratri irascitur, qui peccato fratris irascitur, qui ergo non peccato fratris irascitur, sine causa irascitur. Nō enim fratri irascitur, qui Peccato fratris irascitur, qui ergo non Peccato fratris irascitur, sine causa irascitur.
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He is not angry with his brother, whiche is angry with his brothers offence:
He is not angry with his brother, which is angry with his Brother's offence:
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for he that is angry with any other thyng, than with the offence, he is angry without a cause.
for he that is angry with any other thing, than with the offence, he is angry without a cause.
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Thus dyd Christ here call them Hypocrytes, with ye zele and desyre to haue iustice kepte,
Thus did christ Here call them Hypocrites, with the zeal and desire to have Justice kept,
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and the treuth to be knowen, and not for any malyce or affecte to be reuenged vpon them.
and the truth to be known, and not for any malice or affect to be revenged upon them.
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Ostendite mihi numisma Census. Cuius est haec imago & superscriptio. Let me se the tribute mony.Show mihi Numisma Census. Cuius est haec imago & superscriptio. Let me see the tribute money.
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whose coyne, whose Image, & superscription hath it? As the great clarke & holy martyr Ignatins writeth to the Magnesions: Duos characteres in hominibus inuenimus: vnum quidē verae monete signaculum: alterum vero adulterinum.
whose coin, whose Image, & superscription hath it? As the great Clerk & holy martyr Ignatins Writeth to the Magnesians: Duos characteres in hominibus inuenimus: One quidē Verae Monete signaculum: alterum vero Adulterinum.
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Pius enim homo & religiosus vera moneta est, quae a deo for mata vel expressa est.
Pius enim homo & Religious vera Moneta est, Quae a God for mata vel expressam est.
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Impius vero & irreligiosus, falsa moneta est, noxia, adulterina, praua, quae non a deo sed a diabolo facta est. Impius vero & irreligiosus, Falsa Moneta est, Noxia, adulterina, Praua, Quae non a God sed a diabolo facta est.
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Two pryntes, or two coynes we fynde amonge mē: The one is the stampe of trewe money:
Two pryntes, or two coins we find among men: The one is the stamp of true money:
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and the other is a counterfeyted or forged coyne.
and the other is a counterfeited or forged coin.
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Euery good man, and that feareth to fall into goddes daunger is trew money, & hath goddes stampe, goddes Image in hym.
Every good man, and that fears to fallen into God's danger is true money, & hath God's stamp, God's Image in him.
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The wicked and vicious person, and he that careth nother for god nor for mā, is coper money, naught,
The wicked and vicious person, and he that Careth neither for god nor for man, is coper money, nought,
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and hath the deuyls prynte vpon it.
and hath the Devils print upon it.
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There be so many kindes of vice rayning amonge vs, and so lyttell vertue, that it is to be fered,
There be so many Kinds of vice raining among us, and so little virtue, that it is to be feared,
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leste ye deuyll hath marked the greatter parte to hym, & putteth Christ to the smaler. One or.ii. coynes I wyl toche,
lest you Devil hath marked the greater part to him, & putteth christ to the smaller. One or ii coins I will toche,
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and so passe ouer this matter.
and so pass over this matter.
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A coyne there is myche to be lamented, and that amonge men that be of great rychesse: that is this:
A coin there is much to be lamented, and that among men that be of great richesse: that is this:
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they haue to mych charite among thē: they dryue all thynges to nye to the fyrst creation.
they have to much charity among them: they drive all things to High to the fyrst creation.
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For as the boke of Genesis dothe teache vs:
For as the book of Genesis doth teach us:
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god made at the fyrste begynnyng all lyuely creatures mates together, the male and the female in euery kynde: god made At the First beginning all lively creatures mates together, the male and the female in every kind:
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but man he made fyrst alone without a mate. And of this one all other came:
but man he made fyrst alone without a mate. And of this one all other Come:
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to sygnify, after the doctors myndes, that we ought to endeuer our selues to anvnite. Men dryue (I say) to nye t• this vnite: they can not abyde diuysion.
to sygnify, After the Doctors minds, that we ought to endeavour our selves to anvnite. Men drive (I say) to High t• this unite: they can not abide diuysion.
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For let there be a terme, •tenentrey, a small cotage, or any other thynge, wherby any profytte maye comme:
For let there be a term, •tenentrey, a small cottage, or any other thing, whereby any profit may comme:
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charyte so prycketh them, they must brynge it to one: come together it must: all must be oures:
charity so prycketh them, they must bring it to one: come together it must: all must be ours:
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it lyeth commodyously for them, they be in loue wt it: departe it shall not from them.
it lies commodiously for them, they be in love with it: depart it shall not from them.
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Furthermore, bycause it is costely to kepe many houshold { is }, they haue found a good prouision for ye, one household shall serue for all.
Furthermore, Because it is costly to keep many household { is }, they have found a good provision for you, one household shall serve for all.
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The poore men that before kepte honest and charytable houses vpon it, muste seke farder: they be not worthy to dwell so nye to men of worshyp.
The poor men that before kept honest and charitable houses upon it, must seek farther: they be not worthy to dwell so High to men of worship.
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Wold to god they wold loke somwhat lower, and not to clymme so hye to the fyrste begynnyng of the worlde.
Would to god they would look somewhat lower, and not to clymme so high to the First beginning of the world.
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Let them come downe to Abrahams & Lothes tyme.
Let them come down to Abrahams & Loathes time.
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Abraham and Loth hadde such greate possessyōs in shepe and other cattell, that the pastures about was not able to fynd them bothe: Abraham and Loth had such great possessions in sheep and other cattle, that the pastures about was not able to find them both:
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wher vpon amonge theyr shephardes and other herde men, rose greate stryfe & debate.
where upon among their shepherds and other herd men, rose great strife & debate.
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What dyd Abraā in this matter? toke he all to hym selfe? Bad he Loth to seke abrode where he wolde? He was of power greate ynough to haue done so? no no.
What did Abraā in this matter? took he all to him self? Bad he Loath to seek abroad where he would? He was of power great enough to have done so? no no.
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But content that his brother shulde haue a lyuyng as well as he:
But content that his brother should have a living as well as he:
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ye (and that is more to be marueyled at) contente to leue his owne to Loth, sayd:
you (and that is more to be marveled At) content to leave his own to Loath, said:
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I beseche the brother Loth, let there be no chydynge betwene the and me, and betwene my shephardes and thyne, for we be brothers.
I beseech the brother Loath, let there be no chiding between thee and me, and between my shepherds and thine, for we be Brother's.
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If thou wylte take on the lyfte hande, I wyll take on the ryghte hande. If you take the ryght hande, I wyll take the lyfte hande.
If thou wilt take on the lift hand, I will take on the right hand. If you take the right hand, I will take the lift hand.
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Now to enpoueryshement of ye hoole realme, fewe take all. Householdes be broken vp, and poore men go a beggyng.
Now to enpoueryshement of the hoole realm, few take all. Households be broken up, and poor men go a begging.
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Cuius imago est haec? whose Image whose coyne is this? If it were goddes Image, ye prophete Esay wolde neuer haue sayd by goddes mouth: Cuius imago est haec? whose Image whose coin is this? If it were God's Image, the Prophet Isaiah would never have said by God's Mouth:
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Ve qui coniungitis domū ad domum, & agrum agro copulatis vs { que } ad terminum loci: We qui coniungitis domū ad domum, & agrum Agro copulatis us { que } ad Terminus loci:
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nunquid habitabitis vos soli in medio terrae? Wo to you that ioyne house to house,Whether habitabitis vos soli in medio terrae? Woe to you that join house to house,
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and couple fylde to fylde, pasture to pasture, that the poore can get no grounde amonge them, shall you dwell alone in the myddle of the earth? In tyme paste were actes made agaynst decayenge of houses,
and couple filled to filled, pasture to pasture, that the poor can get no ground among them, shall you dwell alone in the middle of the earth? In time past were acts made against decayenge of houses,
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& dwellynge places, and for a tyme was well obserued & kepte: and now a dayes many for feare of the statute kepe vp the houses:
& Dwelling places, and for a time was well observed & kept: and now a days many for Fear of the statute keep up the houses:
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but as for the house holdyng they maynteyne so, that nother mowse nor sparowe wyll abyde there.
but as for the house holding they maintain so, that neither mouse nor sparrow will abide there.
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Actes also & statutes hath ben made to stynt men frō great engrossyng of fermes, and a certayne number of shepe to be kepte, and no man to passe that:
Acts also & statutes hath been made to stint men from great engrossyng of fermes, and a certain number of sheep to be kept, and no man to pass that:
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but the lawes be oftentymes as the philosopher Anacharsis was wont to say: Leges aranearum telis sunt similes, in quibus infirmio ra animalia haerent, valentiora autem perrūpunt.
but the laws be oftentimes as the philosopher Anacharsis was wont to say: Leges aranearum telis sunt similes, in quibus infirmio ra animalia haerent, valentiora autem perrūpunt.
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Lawes be lyke to the cobbe webbe that the spyders make, they holde faste lytell flees and suche small beastes:
Laws be like to the cob web that the spiders make, they hold fast little flees and such small beasts:
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but the greater beastes breake thorow them, & be not letted. To speake of the coyne of horedome and aduoutery was neuer so much nede:
but the greater beasts break thorough them, & be not letted. To speak of the coin of whoredom and aduoutery was never so much need:
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for the vice was neuer so muche vsed. This was so detestable in s.
for the vice was never so much used. This was so detestable in s.
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Paules conscience that he wolde not haue it ones named amonge vs. Let fornication (sayth he) and all vnclenlynes be not ones named amonge you, as it becōmeth saintes.
Paul's conscience that he would not have it ones nam among us Let fornication (say he) and all vnclenlynes be not ones nam among you, as it becomes Saints.
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And we to haue the fylthy communication of it styll in our mouthes, counte it mery bordyng.
And we to have the filthy communication of it still in our mouths, count it merry boarding.
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The synfull acte of it is wynked at. No man doth pownyshe it, and therfore no man dothe feare it. Christ sayth:
The sinful act of it is winked At. No man does pownyshe it, and Therefore no man doth Fear it. christ say:
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that who so euer loketh vpon a woman, lustyng after her, he hath cōmytted aduoutery with her in his herte. that who so ever looketh upon a woman, lusting After her, he hath committed aduoutery with her in his heart.
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And we beleue that it is no synne to cōmytte actually the foule dede. We beleue not (I saye) that it is offence:
And we believe that it is no sin to commit actually the foul deed. We believe not (I say) that it is offence:
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for yf we dyd beleue, we wolde feare the sharpe iudgemēt of god, whiche he threateneth vpon this vice, and so wolde forbeare it.
for if we did believe, we would Fear the sharp judgement of god, which he threateneth upon this vice, and so would forbear it.
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Saynte Augustyn sayth, Si enim fidem haberent, vti { que } deo crederent, & venturū iudiciū cum tremore metuerent: Faint Augustine say, Si enim fidem haberent, vti { que } God crederent, & venturū iudiciū cum tremore metuerent:
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probatur enim quia hominibus credunt, & deo non credunt, vt publice vbi homines vident, adulteria timeanr:
Probatum enim quia hominibus credunt, & God non credunt, vt publice vbi homines vident, Adulteria timeanr:
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& secrete vbi deus videt omnino non timeant.
& secret vbi deus videt Omnino non timeant.
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Si qualēcū { que } scintillā fidei haberent, sicut non permittunt seruos in praesentia sua peccare, ita nec illi in cōspectu domini sui adulterare praesumerent. Si qualēcū { que } scintillā fidei haberent, sicut non permittunt seruos in Presence sua Peccare, ita nec illi in cōspectu domini sui adulterare praesumerent.
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If we had fayth, trewly we wolde gyue credence to god, & wolde tremblyngly feare goddes iudgemēt.
If we had faith, truly we would gyve credence to god, & would tremblyngly Fear God's judgement.
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But now it is probable, and we may by presumptiō saye, that we beleue man and not god,
But now it is probable, and we may by presumption say, that we believe man and not god,
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bycause we feare to cōmytte aduowtery openly where mā may se vs, and pryuely to do it where god may se vs, we feare nothynge at all.
Because we Fear to commit aduowtery openly where man may see us, and privily to do it where god may see us, we Fear nothing At all.
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If there were any sparkle of fayth in vs, lyke as we wolde not suffre our seruaūtes to offend in oure presens:
If there were any sparkle of faith in us, like as we would not suffer our Servants to offend in our Presents:
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so lyke wyse we wolde not presume to offende in the syghte of our mayster abou• whiche seeth as well in darkenes as in lyghte.
so like wise we would not presume to offend in the sight of our master abou• which sees as well in darkness as in Light.
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But we be the fooles of whome the prophete spake. Dixit insipiens in corde suo non est deus.
But we be the Fools of whom the Prophet spoke. Dixit Insipiens in cord Sue non est deus.
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The foole and the vnwyse man sayde in his harte that there was no god. The fool and the unwise man said in his heart that there was no god.
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For this is for a certaynte, that he dothe not beleue god to be, whiche pryuely and in corners wyll do that thyng in the presens of god, whiche openly in the presens of man he is a fearde to do.
For this is for a certaynte, that he doth not believe god to be, which privily and in corners will do that thing in the Presents of god, which openly in the Presents of man he is a fearde to do.
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Pharao kynge of Egypte takynge Saray in to his house, knowyng none other but that she was Abraams syster, Pharaoh King of Egypt taking Saray in to his house, knowing none other but that she was Abraham's sister,
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and not his wyfe, commyttynge no vnlawfull acte with her, was sore ponyshed for it. The texte sayth:
and not his wife, Commiting no unlawful act with her, was soar ponyshed for it. The text say:
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Flagellauit dominus pharaonem plagis maximis & domum eius propter Sarai vxorem Abraae. God scurged Pharao greuously, and all his housholde, bycause of Saray Abraames wyfe.Flagellauit dominus pharaonem plagis maximis & domum eius propter Sarai vxorem Abraham. God scourged Pharaoh grievously, and all his household, Because of Saray Abraham's wife.
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Abimelech lyke wyse kyng of Gerare, beyng enformed of Abraam, that Saray was his syster,
Abimelech like wise King of Gerare, being informed of Abraham, that Saray was his sister,
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and not his wyfe doynge no vyleny with her, but takyng her into his house, harde of goddes mouthe:
and not his wife doing no vyleny with her, but taking her into his house, harden of God's Mouth:
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En morieris propter mulierem quam tulisti, Lo thou shalte dye, bycause thou haste taken this woman to the.En Morieris propter mulierem quam tulisti, Lo thou shalt die, Because thou haste taken this woman to thee.
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Ignorans here is ponysshed for taking of an other mans wyfe in to theyr houses, without any lecherous acte cōmytted? And shall we scape vnpunyshed, vnlawfully doynge the fowle acte? No no:
Ignorans Here is ponysshed for taking of an other men wife in to their houses, without any lecherous act committed? And shall we escape unpunished, unlawfully doing the fowl act? No not:
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god wyll not alowe this coyne: it is not his, signatum est, it is scaled vp for the deuyll.
god will not allow this coin: it is not his, signatum est, it is scaled up for the Devil.
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In the boke of Deuteronomy, god shewed what coyne he wold haue, when he said Nō erit meritrix de filiabus israel, nec scortator de filiis israel.
In the book of Deuteronomy, god showed what coin he would have, when he said Nō erit meritrix de filiabus Israel, nec scortator de filiis Israel.
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There shall be no harlette among the doughters of Israell: nor no hore hunter amonge the sonnes of Israell.
There shall be no harlette among the daughters of Israel: nor no hoar hunter among the Sons of Israel.
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Whether this precept of god may stande or no, with ye comon stues, I put it to your iudgement.
Whither this precept of god may stand or no, with the Common Stews, I put it to your judgement.
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This dare I saye, that it is a detestable prouocation for youth: here they may synne, & no man say agaynst them:
This Dare I say, that it is a detestable provocation for youth: Here they may sin, & no man say against them:
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Let the wyfe dysplease her housebande:
Let the wife displease her husband:
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the doughter her father and mother, the seruaunt her mayster & dame, hyther they maye come without naye:
the daughter her father and mother, the servant her master & dame, hither they may come without nay:
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here is a safe-conducte for them.
Here is a safe-conduct for them.
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Well it may be permytted by a cyuyle ordynance, goddes lawes, I am sure dyd neuer permytte it.
Well it may be permitted by a Cuvile ordnance, God's laws, I am sure did never permytte it.
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Sufferyd it maye be to auoyde worse incōuenience: but the meane tyme many be loste bothe body and soule:
Suffered it may be to avoid Worse inconvenience: but the mean time many be lost both body and soul:
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where as yf suche impunite and liberte to syn were not, very feare and shame wolde haue prohibyte men, & kept them honest.
where as if such impunite and liberte to sin were not, very Fear and shame would have prohibyte men, & kept them honest.
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This and such other lyke be the deuylles coyne: this is coper and naughty mony. Caste we therfore of, this pryntes:
This and such other like be the Devils coin: this is coper and naughty money. Cast we Therefore of, this pryntes:
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it is the deuylles, to the deuyll than wt it.
it is the Devils, to the Devil than with it.
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Let vs suffre it no longer to remayne amonge vs, leste the deuyl chalenge vs for his,
Let us suffer it no longer to remain among us, lest the Devil challenge us for his,
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yf he fynde his marke vpon vs. When the pharysees had showed to Chryste a peny of the trybute mony:
if he find his mark upon us When the Pharisees had showed to Christ a penny of the tribute money:
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and by theyr owne confessyon sayde, that it was the emperours coyne, he sayd: Reddite ergo quae sunt Caesaris Caesari, & quae sunt dei deo.
and by their own Confessi said, that it was the Emperors coin, he said: Give back ergo Quae sunt Caesaris Caesari, & Quae sunt dei God.
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Restore therfore and pay to Ceasar that which is Ceasars, & gyue or yelde to god, that whiche is goddes.
Restore Therefore and pay to Caesar that which is Caesars, & gyve or yield to god, that which is God's.
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An euydente place and a manyfest authorite to proue that euery Christyan man is bounde to obey the cyuyle magystrates and worldly offycers.
an euydente place and a manifest Authority to prove that every Christian man is bound to obey the Cuvile Magistrates and worldly Officers.
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And that god dothe alowe them, in that he geueth vs cōmaundement to paye them that is theyr duty:
And that god doth allow them, in that he Giveth us Commandment to pay them that is their duty:
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to obey and serue them in temporall bodely and outwardly goodes.
to obey and serve them in temporal bodily and outwardly goods.
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Paye to Ceasar, to kynges, to the worldly rulers, that whiche is theyrs, and to god his duty.
Paye to Caesar, to Kings, to the worldly Rulers, that which is theirs, and to god his duty.
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To Ceasar we oughte to paye (after saint Hieromes mynd) Nummū, pecuniā, tributum, Our ryches, mony & tribu•e: To Caesar we ought to pay (After saint Jerome's mind) Nummun, pecuniā, Tributum, Our riches, money & tribu•e:
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An example of this christ gaue vs in his owne { per } son, when he sayd to Peter, Solue pro me & te, Pay trybute for me & for the.
an Exampl of this Christ gave us in his own { per } son, when he said to Peter, Solve Pro me & te, Pay tribute for me & for thee.
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The powers be ordeyned of god, therfore we ought reuerētly to obey thē: they be ye ministers of god for our welth: The Powers be ordained of god, Therefore we ought reverently to obey them: they be the Ministers of god for our wealth:
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al their care & study is how they maye delyuer vs frō our enemyes, how to bryng vs out of captiuite and bondage.
all their care & study is how they may deliver us from our enemies, how to bring us out of captivity and bondage.
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A lyuely Image of this may euery trewe subiecte se in oure moste victorious prynce ye kynges most excellent maieste:
A lively Image of this may every true Subject se in our most victorious Prince you Kings most excellent majesty:
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what daungerous iurneyes he taketh bothe by water and by lande, at home and turth, to set vs at reste.
what dangerous iurneyes he Takes both by water and by land, At home and turth, to Set us At rest.
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what vnspeakeable costes he hath ben, & is continually at, and all for oure quietnes and welthe.
what unspeakable costs he hath been, & is continually At, and all for our quietness and wealth.
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Rede all the Hystories that euer hath ben writen or done, and in comparison to his gracyous affayres, they shall be but shadowes.
Rede all the Histories that ever hath been written or done, and in comparison to his gracious affairs, they shall be but shadows.
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wherfore shewe we agayn to hym as we are boūd to do, our obedyent hartes: submytte we our selues to hym, he is our supreme head vnder almyghty god.
Wherefore show we again to him as we Are bound to do, our obedient hearts: submit we our selves to him, he is our supreme head under almighty god.
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Refuse we the vsurped power of the byshop of Rome: remembre we our othe made to the supremite of the kynges grace:
Refuse we the usurped power of the bishop of Rome: Remember we our other made to the supremite of the Kings grace:
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let vs performe ye in herte, & thynke inwardly, as outwardly by mouth we haue sworne.
let us perform you in heart, & think inwardly, as outwardly by Mouth we have sworn.
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Thus let euery men shewe to hym his obeysance.
Thus let every men show to him his obeisance.
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To this saint Paule doth exhorte vs, not onely for feare of vengeance, but bycause of conscience. And streyght wayes he inferreth:
To this saint Paul does exhort us, not only for Fear of vengeance, but Because of conscience. And straight ways he infers:
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and for this cause paye you tribute:
and for this cause pay you tribute:
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helpe hym with such as god hath lente you, for so be you boūd in cōscience.
help him with such as god hath lent you, for so be you bound in conscience.
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If we haue any thing to hym gyue we thankes, for by his trauayle & labour he maketh vs quyet possessyoners.
If we have any thing to him gyve we thanks, for by his travail & labour he makes us quiet possessyoners.
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In his affayres therfore, whan he nedeth we ought to put our helping handes. So sayth the holy byshoppe Hylari { us } pictauiensis:
In his affairs Therefore, when he needeth we ought to put our helping hands. So say the holy bishop Hylari { us } pictauiensis:
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Si nihil quod Caesaris est penes nos tesederit, conditione reddend• ei quae sua sunt non tenebimur. Si nihil quod Caesaris est penes nos tesederit, condition reddend• ei Quae sua sunt non tenebimur.
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Porro autem si tebus illius incūbamus, si iure potestatis suae vtimur, extra querelam iniuriae est, reddere Caesari quod Caesaris est. Porro autem si tebus Illius incūbamus, si iure potestatis suae vtimur, extra querelam iniuriae est, reddere Caesari quod Caesaris est.
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If we haue nothynge remayninge with vs, that is Ceasars, thā be we not bound to paye hym that which is his.
If we have nothing remaining with us, that is Caesars, than be we not bound to pay him that which is his.
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But yf we occupye his goodnes, yf we vse the ryght of his power, and vnder that be defended, it is without any cōplaynt of iniury, that we paye Ceasar that whiche is Ceasars.
But if we occupy his Goodness, if we use the right of his power, and under that be defended, it is without any complaint of injury, that we pay Caesar that which is Caesars.
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Forthermore yf we well ponder and consyder this worde Reddite, Restore, yelde:
Furthermore if we well ponder and Consider this word Give back, Restore, yield:
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we maye lyghtly parceyue, that this to do is not only gentylnes, but in this parte of dewty we are bounde so to do.
we may lightly parceyue, that this to do is not only gentleness, but in this part of duty we Are bound so to do.
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And that very well doth Theophilact note commentynge vppon the.xx. chapiter of Luke. Vide quia non dixit date, sed reddite: debitum igitur inquit, est. Reddite igitur debitum.
And that very well does Theophilact note commentynge upon the xx chapter of Luke. Vide quia non dixit date, sed Give back: Debitum igitur inquit, est. Give back igitur Debitum.
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Custo dit te princeps tuus ab hostibus, vitam tuā pacatam facit, debes ita { que } ei pro iis tributum. Custom dit te princeps Thy ab hostibus, vitam tuā pacatam facit, Debes ita { que } ei Pro iis Tributum.
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Marke (sayth Theophilacte) Christe sayde not geue, but paye and restore, than it is dette: Restore therfore the dette.
Mark (say Theophilacte) Christ said not give, but pay and restore, than it is debt: Restore Therefore the debt.
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Thy prynce and kynge dothe kepe and defende the from thy enemyes:
Thy Prince and King doth keep and defend thee from thy enemies:
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he causeth the to lyue at rest, for those thynges therfore, thou arte dettor to hym and bound to paye tribute. He goeth forther and sayth.
he Causes thee to live At rest, for those things Therefore, thou art dettor to him and bound to pay tribute. He Goes further and say.
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Etiam ipsum quem habes nummum ab illo habes. Etiam ipsum Whom habes nummum ab illo habes.
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Igitur cum nomisma regis iterum illi reddis, interim tibi lucraris, quod per ipsum, quae vitae debita sunt prestantur. Igitur cum nomisma regis iterum illi reddis, interim tibi lucraris, quod per ipsum, Quae vitae Debita sunt prestantur.
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The mony also that thou haste, thou haste it of hym: Therfore whan thou restorest to the kynge agayne his monye:
The money also that thou haste, thou haste it of him: Therefore when thou restorest to the King again his money:
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thou gettest this luker to thy selfe, in that by it thou prepareste suche thynges for the,
thou gettest this luker to thy self, in that by it thou prepareste such things for thee,
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as be necessary to maynteyne thy lyfe. Be we than obedient in this par• and accordynge to Christes commaundement:
as be necessary to maintain thy life. Be we than obedient in this par• and according to Christ's Commandment:
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let vs paye to Ceasar that whiche is Ceasars parte, Ft quae sunt dei deo. And goddes part to god. After saynt Hierome. Decimas, primitias, oblationes, & victimas.
let us pay to Caesar that which is Caesars part, Ft Quae sunt dei God. And God's part to god. After saint Jerome. Tithes, primitias, oblationes, & victimas.
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Teathes, the fyrste •gather offerynges, and sacrifice.
Teach, the First •gather offerings, and sacrifice.
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In the olde lawe howe that the teathes were cōmaunded to be payed it is to manifeste, one place therfore shal suffice.
In the old law how that the Teach were commanded to be paid it is to manifest, one place Therefore shall suffice.
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In the Deuteronomy it is commaundyd: In the Deuteronomy it is commanded:
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Decimam partē separabis de cūctis fructibus tuis quae nascuntur in terra per singulos annos, and by and by after, decimā frumēt• tui & vini & olei & primo genita de a• mentis & ouibus tuis: Decimam partē separabis de cūctis fructibus tuis Quae nascuntur in terra per singulos annos, and by and by After, decimam frument• tui & Wine & olei & primo genita de a• mentis & ouibus tuis:
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vt discas timere dominum deum tuū in omni tēpore. vt discas timere dominum God tuū in omni tēpore.
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Thou shalte seperate & put apart the tethe of all the frute which the earth bryngeth forth to the euery yeare.
Thou shalt separate & put apart the teeth of all the fruit which the earth bringeth forth to the every year.
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The teth also of thy grayne and of thy wyne & oyle:
The teth also of thy grain and of thy wine & oil:
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The fyrste gendrynge of thy greatter beast, and of thy shepe that thou mayste learne to feare thy lorde god at al tymes.
The First gendering of thy greater beast, and of thy sheep that thou mayste Learn to Fear thy lord god At all times.
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Saynte Paule at large doth proue, that in the euangelicall law, those that dothe serue to the aulter, shulde lyue by the aulter. Faint Paul At large does prove, that in the Evangelical law, those that doth serve to the alter, should live by the alter.
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Chryst hym selfe although he reproued the sinistrall iudgement of the scrybes & pharisees, whiche prefarred the teathes of myntes, anys,
Christ him self although he reproved the sinistrall judgement of the Scribes & Pharisees, which prefarred the Teach of mints, anys,
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and rewe before the wayghtier maters of the lawe as iudgement, mercy and fayth.
and rew before the Weightier maters of the law as judgement, mercy and faith.
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Yet he dyd not reproue suche teathes, but by his owne wordes bounde vs to paye them, sayeng:
Yet he did not reprove such Teach, but by his own words bound us to pay them, saying:
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Haec oportet facere & illa non omittere. Haec oportet facere & illa non omittere.
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Specyally we be bounde to kepe iugement, mercy and fayth, & yet be we boūd also not to omytte & leue vnpayd our teathes.
Specially we be bound to keep judgement, mercy and faith, & yet be we bound also not to omit & leave unpaid our Teach.
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Saynt Augustine in a boke that he intyteleth, De rectitudine cōuersationis catholicae, thus writeth: Vnusquis { que } de quali ingenio vel artificio viuit, de ipso decimā donet.
Saint Augustine in a book that he intyteleth, De Rectitude cōuersationis Catholic, thus Writeth: Vnusquis { que } de Kuali ingenio vel artificio viuit, de ipso decimam donet.
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Consideret quia omnia dei sunt per quae viuit, siue terra, siue flumina, siue semina, vel omnia quae sub coelo sunt vel super coelos.
Consider quia omnia dei sunt per Quae viuit, siue terra, siue flumina, siue semina, vel omnia Quae sub coelo sunt vel super Coelos.
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Et si ipse non dedisset, nihil vti { que } haberet, nā deus qui dignatur totū dare, decimam de suo dignatur nobis repetere, non sibi penitus sed nobis profuturam. Et si ipse non dedisset, nihil vti { que } haberet, nā deus qui Dignatur totū Dare, decimam de Sue Dignatur nobis repetere, non sibi penitus sed nobis profuturam.
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Euery man of what faculte or crafte so euer he be, of that let hym teathe, let hym cōsyder, that al is goddes wherby he lyueth,
Every man of what faculty or craft so ever he be, of that let him teathe, let him Consider, that all is God's whereby he liveth,
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whether it be the earth, the water, sedes, vndernethe heauen or aboue heauen, all is goddes.
whither it be the earth, the water, sedes, underneath heaven or above heaven, all is God's.
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And except he had sent it, we had had nothyng:
And except he had sent it, we had had nothing:
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God therfore whiche gaue vs all together, doth vouchsaue to aske the teath of vs agayne, not for his but for our great profytte:
God Therefore which gave us all together, does vouchsaue to ask the teath of us again, not for his but for our great profit:
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and prouynge this by the testymony of the prophete Malachy, the thyrde chapiter, inferreth:
and proving this by the testimony of the Prophet Malachy, the Third chapter, infers:
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Nolite de cuncta substantia vestra fraudare decimam, ne vobis nouem partes auferantur & sola decima remaneat. Nolite de Everything Substance Vestra fraudare decimam, ne vobis November parts auferantur & sola decima remaneat.
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Defraude not your teathes of any parte of your substaūce, leste that the nyne partes be taken from you,
Defraud not your Teach of any part of your substance, lest that the nyne parts be taken from you,
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and onely the tenth remayne with you. For as the same saynt Augustyn sayth in a sermon.
and only the tenth remain with you. For as the same saint Augustine say in a sermon.
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Haec est domini iustissima consuetudo, vt si illi decimam non dederis, tu ad decimam reuoceris. Haec est domini iustissima consuetudo, vt si illi decimam non dederis, tu ad decimam reuoceris.
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This is goddes most ryghtuous custome, that yf thou paye not the tenth to hym, he wyll dryue the to the tenthe only.
This is God's most righteous custom, that if thou pay not the tenth to him, he will drive thee to the tenthe only.
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Let vs be obediēt both to god & to man, yt in bothe partes we be foūd giltles, payeng to Ceasar ye which is Ceasars,
Let us be obedient both to god & to man, that in both parts we be found guiltless, paying to Caesar you which is Caesars,
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& to god that which is goddes.
& to god that which is God's.
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Aboue al thinges let vs apply our endeuour to set forth the glory of god, to mayntayne the trewe catholike fayth of christe:
Above all things let us apply our endeavour to Set forth the glory of god, to maintain the true catholic faith of Christ:
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and to vse suche meanes as may most make to this ende.
and to use such means as may most make to this end.
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And what meanes is that? Surely the fact of Iulianus teacheth vs. Iulianus intendyng to destroy the fayth of Christe, commaunded no learnynge nor scoles to be had among the christians in his empyre,
And what means is that? Surely the fact of Iulianus Teaches us Iulianus intending to destroy the faith of Christ, commanded no learning nor scoles to be had among the Christians in his empire,
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well knowynge that whan all learnyng were gone, the fayth wolde soone decaye after.
well knowing that when all learning were gone, the faith would soon decay After.
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Wherfore we maye gether of the contrary that the chiefest meanes to mayntayne the fayth is to sette vp learnyng, to mayntayne scoles to put youre chyldren to knowe, what the wyll of god is,
Wherefore we may gether of the contrary that the chiefest means to maintain the faith is to Set up learning, to maintain scoles to put your children to know, what the will of god is,
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and so to be able afterwarde to teache other the same. It was neuer more nede to speake and crye vpon it. The vniuersitees decaye: Grāmer scoles be desolated.
and so to be able afterward to teach other the same. It was never more need to speak and cry upon it. The vniuersitees decay: Grammar scoles be desolated.
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The olde trees by reason of age weare away and gdy: there is nother slyppes nor eraffes newe planted:
The old trees by reason of age wear away and gdy: there is neither slyppes nor eraffes new planted:
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it is to be feared therfore, that there wyll be no more orchardes: it is to be feared that the fayth wyl away.
it is to be feared Therefore, that there will be no more orchards: it is to be feared that the faith will away.
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The kynges grace of his bountyfull goodnes, well cōsideryng this decay, hath gracyously erected ī eche vniuersitees of this his realme.v. lessons:
The Kings grace of his bountiful Goodness, well considering this decay, hath graciously erected in eke vniuersitees of this his realm v Lessons:
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the stypende arysynge to foure hundreth pounde yerely: besyde his gracyous exhibitiōs surmountynge farre the summe before spoken of.
the stypende arising to foure Hundredth pound yearly: beside his gracious exhibitions surmounting Far the sum before spoken of.
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This to ye mayntenaunce of christes fayth and settynge furth of good learnyng, his grace hath done:
This to you maintenance of Christ's faith and setting forth of good learning, his grace hath done:
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folowe, folowe for the reuerence of god, folowe & helpe furth good learnyng, the key of christes fayth.
follow, follow for the Reverence of god, follow & help forth good learning, the key of Christ's faith.
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Moche you haue of your owne, moche cometh dayely by exectorsshyp, defraude not ye dead, be trewe to them, helpe poore scolers, helpe poore widowes, helpe the poore prysoners that lye in chaynes & yrons.
Much you have of your own, much comes daily by exectorsshyp, defraud not you dead, be true to them, help poor Scholars, help poor Widows, help the poor Prisoners that lie in chains & irons.
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Set furth the glorye of god in this poynt: & so shal you performe this his precepte, payeng to Ceasar that whiche is Ceasars,
Set forth the glory of god in this point: & so shall you perform this his precept, paying to Caesar that which is Caesars,
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and to god, that whiche is goddes part.
and to god, that which is God's part.
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Play here the trewe stuerdes, & god shall accepte your counte, admittyng you to be cytesins of his gloryous and tryumphant cytie, where as your names shall be wryten in the boke of lyfe, to enioy the eternall kyngdome:
Play Here the true stuerdes, & god shall accept your count, admitting you to be cytesins of his glorious and triumphant City, where as your names shall be written in the book of life, to enjoy the Eternal Kingdom:
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which graunt vs the father the sonne and the holy ghoste: to whome be glory, honor, & empyre, for euer. Amen:
which grant us the father the son and the holy ghost: to whom be glory, honour, & empire, for ever. Amen:
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¶ Here endeth mayster Chedsey sermon.
¶ Here Endeth master Chedsey sermon.
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¶ Here begynneth mayster Scottes Sermon. Miserunt Iudaei ad Ioannem. Iohn̄. 1.
¶ Here beginneth master Scots Sermon. Miserunt Judea ad Ioannem. Iohn̄. 1.
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THE Iewes sente from Hierusalem prestes and Leuites to Iohn̄, that they shulde aske him what arte yu? And he confessed,
THE Iewes sent from Jerusalem Priests and Levites to Iohn̄, that they should ask him what art thou? And he confessed,
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and dyd not deny, and he dyd confesse, sayeng. I am not christ.
and did not deny, and he did confess, saying. I am not Christ.
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And they asked him, what then art thou Elias? and he sayde I am not, arte thou the prophete? and he aunswered, no, they sayde therfore vnto him, what arte thou? that we may giue an answer to them that sent vs, he saide, I am the voyce of a cryer in wildernesse.
And they asked him, what then art thou Elias? and he said I am not, art thou the Prophet? and he answered, no, they said Therefore unto him, what art thou? that we may give an answer to them that sent us, he said, I am the voice of a crier in Wilderness.
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Make ready the waye of our lord as Isaie ye prophet dyd say. Iho. 1. THe Iewes dyd knowe by the prophesie of Iacob the Patriarke, that they shulde alwayes haue amongest them a ruler of their owne naciō of the tribe and familie of Iudas vnto suche tyme as Messias shulde come to delyuer them out of captiuite and bondage.
Make ready the Way of our lord as Saiah you Prophet did say. Who 1. THe Iewes did know by the prophesy of Iacob the Patriarch, that they should always have amongst them a ruler of their own Nation of the tribe and family of Iudas unto such time as Messias should come to deliver them out of captivity and bondage.
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Wherfore they seynge their kyndome deuided into foure partes, and ruled of foure Alyens and straungers appoynted by the Romaynes to haue rule and dominion ouer them, dide thincke that Christ was at hande, which expectation and hoope of his commyng (as Origen doth saye) dide greatly comfort them, in soo muche that certaine factions and busie fellowes did take vppon them,
Wherefore they sing their kyndome divided into foure parts, and ruled of foure Aliens and Strangers appointed by the Romans to have Rule and dominion over them, died think that christ was At hand, which expectation and hoop of his coming (as Origen does say) died greatly Comfort them, in so much that certain factions and busy Fellows did take upon them,
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and pretended as they had ben christ drawynge after them much people vnder a pretence of delyueringe the Iewes out of the bondage & captiuite of the Romaynes as was Theudas and Iudas Galileus, as it doth appere in thactes of the Apostels,
and pretended as they had been Christ drawing After them much people under a pretence of delivering the Iewes out of the bondage & captivity of the Romans as was Theudas and Iudas Galileus, as it does appear in thactes of the Apostles,
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and more at large in the Antiquites of Iosephus, but they were shortly extinguished and dystroyed, not withstandyng the Iewes contynuynge in their hope,
and more At large in the Antiquities of Iosephus, but they were shortly extinguished and destroyed, not withstanding the Iewes Continuing in their hope,
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& expectation of the commynge of Christ:
& expectation of the coming of christ:
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when they dydde se Iohn̄ Baptist appere in wyldernesse, a mā ye lyued after a streyght & hard fashyō, vsing none other delicates then the wildernesse dyd minister vnto him.
when they did see Iohn̄ Baptist appear in Wilderness, a man you lived After a straight & hard fashion, using none other delicates then the Wilderness did minister unto him.
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Apareled in homely, and vnpleasaunte clothinge, made of heare, preachinge earnestlye vnto the people penaunce. Baptisinge them in water as to prepare thē to Christe.
Appareled in homely, and unpleasant clothing, made of hear, preaching earnestly unto the people penance. Baptizing them in water as to prepare them to Christ.
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And also (as Iosephus doth testifie) teaching them the vse of baptisme, they dyd come runnynge vnto him out of euerye place,
And also (as Iosephus does testify) teaching them the use of Baptism, they did come running unto him out of every place,
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and gaue suche credence to his preceptes that many of the people thought he had bene christe, but that ye may more playnly perceiue both the preachinge of Iohn̄ and also the opinion of the people towardes him.
and gave such credence to his Precepts that many of the people Thought he had be Christ, but that you may more plainly perceive both the preaching of Iohn̄ and also the opinion of the people towards him.
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I shall open vnto you the testimonie of Iosephus he sayth thus. Iohannem (qui vocabitur Baptista) occidit Herodes.
I shall open unto you the testimony of Iosephus he say thus. John (qui vocabitur Baptist) occidit Herod.
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Herode slewe Iohn̄ that was called Baptist a very good man, whiche dyd byd the Iewes yt they shold apply vertue, exercise iustice,
Herod slew Iohn̄ that was called Baptist a very good man, which did bid the Iewes that they should apply virtue, exercise Justice,
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& lyue well disposedlye toward god.
& live well disposedlye towards god.
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And that they shulde growe as it were into one body by Baptime, sayeng that Baptime shold then be acceptable,
And that they should grow as it were into one body by Baptise, saying that Baptise should then be acceptable,
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if it were not only taken to wasshe away synnes that be past, but yf it be also kept for chastitie of the body, puritie of the soule,
if it were not only taken to wash away Sins that be past, but if it be also kept for chastity of the body, purity of the soul,
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and be had as a sure seale, or closet of all vertues and when he taughte them thus, the people came runnyng to him on euery syde,
and be had as a sure seal, or closet of all Virtues and when he taught them thus, the people Come running to him on every side,
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and were ready to obey hym in all thinges, thus farre Iosephus.
and were ready to obey him in all things, thus Far Iosephus.
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Nowe at the same tyme also our sauiour Christ beganne to be notable, bothe by his preachinge,
Now At the same time also our Saviour christ began to be notable, both by his preaching,
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and by wonders and miracles that he wroughte, whiche althoughe manye of the common people, dydde well esteme and receyue,
and by wonders and Miracles that he wrought, which although many of the Common people, did well esteem and receive,
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yet notwythstandyng the Pharysees Scrybes, and hygh preestes did grudge agaynst them greatlye enuyenge, and malisynge Christe,
yet notwithstanding the Pharisees Scribes, and high Priests did grudge against them greatly enuyenge, and malisynge Christ,
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wherefore of the opynyon that the common people hadde conceyued of Iohn̄, and of the malyce and dysdayne that the Pharysees, Scrybes,
Wherefore of the opinion that the Common people had conceived of Iohn̄, and of the malice and disdain that the Pharisees, Scribes,
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and hyghe preestes had agaynst Christ, they sent vnto Iohn̄ to aske him if he were christ,
and high Priests had against christ, they sent unto Iohn̄ to ask him if he were Christ,
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for no fauour nor good mynde that they had to Iohn̄ but for the malice & hatred that they bare towarde Christ, couetynge to haue the testimonie of Iohn̄ for a tyme agaynst Christe, whose estimation, which they perceyued dyd beginne to be great amongest ye people, they wold haue quenched,
for no favour nor good mind that they had to Iohn̄ but for the malice & hatred that they bore toward christ, coveting to have the testimony of Iohn̄ for a time against Christ, whose estimation, which they perceived did begin to be great amongst you people, they would have quenched,
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as Christ dooth witnes him selfe, sayenge.
as christ doth witness him self, saying.
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Vos misistis ad Ioannem. you sent vnto Iohn̄, and he dyd witnesse with me, he was a shynynge and a burnynge candle & you wolde haue reioysed in his lyght for a tyme.Vos misistis ad Ioannem. you sent unto Iohn̄, and he did witness with me, he was a shining and a burning candle & you would have rejoiced in his Light for a time.
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Nowe they dyd sende of this measage not of the commyn sorte as they dyd the 7 of Iohn̄ to take Christ,
Now they did send of this measage not of the command sort as they did the 7 of Iohn̄ to take christ,
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but they sent preistes and Leuites, that is to say men of moost Aucthorite with thē and as they were thought of most wysedome,
but they sent Priests and Levites, that is to say men of most authority with them and as they were Thought of most Wisdom,
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and learnynge, such as might with their Aucthorite moue him, and by flatterie perswade him to saye that he were Christ.
and learning, such as might with their authority move him, and by flattery persuade him to say that he were christ.
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And here is iuste occasion ministred vnto me, to speake of the prestes both of tholde law and of the newe, whiche thinge I wyll do so briefly as I can. Preces.
And Here is just occasion ministered unto me, to speak of the Priests both of tholde law and of the new, which thing I will do so briefly as I can. Preces.
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Preestes in the olde lawe were alwayes electe and chosen of ye tribe of Leui,
Priests in the old law were always elect and chosen of you tribe of Levi,
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and of the stocke of Aaron to stande longe in makinge rehersall of the ceremonies that they vsed it shulde be not onely for this matter superfluouse,
and of the stock of Aaron to stand long in making rehearsal of the ceremonies that they used it should be not only for this matter superfluous,
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but also vnto you veray tedious.
but also unto you very tedious.
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Wherefore I wyll speake no more of them then saint Paul dothe to the Hebrues, that is that they were as meanes, apointed betwene the people,
Wherefore I will speak no more of them then saint Paul doth to the Hebrews, that is that they were as means, appointed between the people,
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and god, to offer vp vnto god sacrifice and oblation soo well for thesyn̄es and ignorances of them selfes,
and god, to offer up unto god sacrifice and oblation so well for thesynes and ignorances of them selves,
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as of the people, which sacrifices & oblations, could in no cōdition puryfye, nor make cleane the conscience of the worshypper,
as of the people, which Sacrifices & Oblations, could in no condition puryfye, nor make clean the conscience of the worshypper,
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for they dyd cōsiste in outward thinges, but christ comyng a bisshop of good thinges by a more large & a more perfaite tabernacle, not made with mans hand, yt is to say, not of this kynde of buyldyng, not by the bloode, of gootes & calues,
for they did consist in outward things, but Christ coming a bishop of good things by a more large & a more perfaite tabernacle, not made with men hand, that is to say, not of this kind of building, not by the blood, of goots & calves,
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but by his owne precyouse bloode, entred ones into the holy place, hauyng found euer lastynge redemption:
but by his own precious blood, entered ones into the holy place, having found ever lasting redemption:
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This is the preest that Dauyd dyd speake on, which is of thorder of Melchisadech, this is ye preest which offered vp thonly oblatiō whiche pacified the wrath of the father of heuen,
This is the priest that David did speak on, which is of order of Melchizedek, this is the priest which offered up only oblation which pacified the wrath of the father of heaven,
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& reconciled agayne man vnto hym, stoppyng vp the deuels mouthe, & payeng the sūme dew for ye forfait, & transgressyō accordyng to ye sayeng of Dauyd.
& reconciled again man unto him, stopping up the Devils Mouth, & paying the sum due for the forfeit, & transgressyon according to you saying of David.
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Misericordia, & veritas obuiauerunt sibi, iusticia & pax osculati suut. Mercy & truth hath met together, & iustice & peace hath kyssed. Misericordia, & veritas obuiauerunt sibi, Justice & pax osculati suut. Mercy & truth hath met together, & Justice & peace hath kissed.
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This high preest christ taking away ye preesthoode of tholde lawe whiche was but a shadowe,
This high priest Christ taking away the preesthoode of tholde law which was but a shadow,
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and a fygure gyuen for a tyme:
and a figure given for a time:
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dyd constitute a new order of prestes, whiche shold not be occupied in vayne & outward thynges as the forther were:
did constitute a new order of Priests, which should not be occupied in vain & outward things as the further were:
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but yt shuld offre vp to god ye father in a sauour of a swete smellyng, his blessed body & bloud in ye sacramēt of thaulter.
but that should offer up to god you father in a savour of a sweet smelling, his blessed body & blood in you sacrament of thaulter.
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which sholde also minister the sacramētes of the churche, wherby (as by meanes) grace is gyuen of god by christ vnto man,
which should also minister the Sacraments of the Church, whereby (as by means) grace is given of god by Christ unto man,
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& be diligētly occupyed in declaryng his word to the people:
& be diligently ocupied in declaring his word to the people:
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whose lyfe, cōuersatiō, & behauour of what sort it shold be saint Paul doth declare plainly in Timothe, sayenge.
whose life, Conversation, & behaviour of what sort it should be saint Paul does declare plainly in Timothy, saying.
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Esto forma fidelium. Looke that thou be an exāple of the faith in worde and communication, in lief, Esto forma Fidelium. Look that thou be an Exampl of the faith in word and communication, in lief,
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and conuersation in loue, in spirite, in faith in puritie, applie thy selfe to readyng, exhortynge & teaching,
and Conversation in love, in Spirit, in faith in purity, apply thy self to reading, exhorting & teaching,
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and doctrine, do not neglect the gifte that is in the, which is giuen vnto the by prophecye, with imposition or layeng handes vpō the, by the authorite of priesthood, exercise these thinges and be all togeather in these thinges, that thy progresse,
and Doctrine, do not neglect the gift that is in thee, which is given unto thee by prophecy, with imposition or laying hands upon thee, by the Authority of priesthood, exercise these things and be all together in these things, that thy progress,
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and goynge forwarde may be manifeste, to all men, lykewise vnto Tite he sayth.
and going forward may be manifest, to all men, likewise unto Tite he say.
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Oportet Episcopum inculpatum esse, It is necessary for a Bisshop or a preest to be blameles,Oportet Bishop inculpatum esse, It is necessary for a Bishop or a priest to be blameless,
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as the stewarde of god, not stubburne, not angrye, not a drunckerde, not a brawler,
as the steward of god, not stubborn, not angry, not a drunckerde, not a brawler,
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nor a fyghter, not fylthily gyuen to lucre, but a keper of hospitalite, studious of thinges that be good, sobre rightuouse, godly, temperate, cleuyng fast vnto that faithfull worde that is accordyng to learnyng, that he be able to exhorte & teache by holsom lernyng,
nor a fyghter, not fylthily given to lucre, but a keeper of hospitalite, studious of things that be good, Sobrium righteous, godly, temperate, cleuyng fast unto that faithful word that is according to learning, that he be able to exhort & teach by holsom learning,
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and to confute them that saye the cōtrarie.
and to confute them that say the contrary.
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Now how farre the lyfes of many prestes haue ben, and yet be styll, from this rule of saynte Paule, I speake this agaynst my wyll, beynge sory for it.
Now how Far the life's of many Priests have been, and yet be still, from this Rule of faint Paul, I speak this against my will, being sorry for it.
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It is vnknowen to no man in so moch that the hole order of presthode, which was wonte to be had in great reputation,
It is unknown to no man in so much that the hold order of priesthood, which was wont to be had in great reputation,
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as the worthinesse of the thyng doth requyre, is so ronne in contempte, that it is now nothing elles but a laughynge stocke for the people,
as the worthiness of the thing does require, is so run in contempt, that it is now nothing Else but a laughing stock for the people,
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and sure that wold not be so: for Qui bene presunt presbyteri, duplici honore digni habentur.
and sure that would not be so: for Qui bene presunt Presbyteries, Duplicity honore Worthy habentur.
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Those prestes that do rule & loke to theyr cure well, be worthy double honor.
Those Priests that do Rule & look to their cure well, be worthy double honour.
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And yf that a man wold consider seuerally euery condition and sorte of men, he sholde fynde no one state, wherin there be not very many which nothynge do lyue accordynge to theyr vocation:
And if that a man would Consider severally every condition and sort of men, he should find no one state, wherein there be not very many which nothing do live according to their vocation:
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& yet when as this dothe come to passe in euery condition and sorte of men, only ye hole order of presthode, is therfore despised and contempned:
& yet when as this doth come to pass in every condition and sort of men, only the hold order of priesthood, is Therefore despised and contemned:
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yf that for the mysbehauour & naughty lyfe of certayne, the hole cōpany shold be despised:
if that for the mysbehauour & naughty life of certain, the hold company should be despised:
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why then be not the apostles of Christe cōtemned, which were but twelue in nombre, and one of them was a deuell, and dyd betraye his maister.
why then be not the Apostles of Christ contemned, which were but twelue in number, and one of them was a Devil, and did betray his master.
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Amongest the disciples of saint Paule Philetus and Hymineus dyd forsake theyr mayster, and fell to heresye.
Amongst the Disciples of saint Paul Philetus and Hymenaeus did forsake their master, and fell to heresy.
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Demas dyd forsake hym also, and gaue hym selfe to the pleasures of the world. Demas did forsake him also, and gave him self to the pleasures of the world.
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Alexander the blacksmith dyd not onely forsake hym, but also besydes he dydde hym greate displeasures:
Alexander the blacksmith did not only forsake him, but also besides he did him great displeasures:
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yet notwithstandynge, Timothe, Tite, and Luke, with other mo, dyd continewe faithfull.
yet notwithstanding, Timothy, Tite, and Lycia, with other more, did continue faithful.
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And we doo not reade, that euer the naughtynes of theyr felowes was cast vnto them, as for a rebuke.
And we do not read, that ever the naughtynes of their Fellows was cast unto them, as for a rebuke.
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I do greatly meruayl, that seynge in these dayes men be so well sene in scripture, that they can not spye amonges all other thinges,
I do greatly marvel, that sing in these days men be so well seen in scripture, that they can not spy among all other things,
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howe they shold vse them selues towardes prestes. Saint Paule sayth. Rogamus vos fratres vt cognoscatis eos qui laborant inter vos.
how they should use them selves towards Priests. Saint Paul say. Rogamus vos Brothers vt cognoscatis eos qui laborant inter vos.
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we besech you brethren, that ye wold knowe them whiche do labour amongest you, and haue the ouersyghte of you in the lorde, we beseech you brothers, that you would know them which do labour amongst you, and have the ouersyghte of you in the lord,
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and do admonysh you that ye haue them in greate pryce or estimation by loue, for theyr workes sake, and be at peace with them. Also to the Hebrues:
and do admonish you that you have them in great price or estimation by love, for their works sake, and be At peace with them. Also to the Hebrews:
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Parete his qui praesunt vobis &c. Paret his qui praesunt vobis etc.
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Obey them that haue the ouersyght of you, and submitte your selues vnto them, for they watche for your soules euen as they that muste gyue accompt therfore, that they do it with ioye,
Obey them that have the ouersyght of you, and submit your selves unto them, for they watch for your Souls even as they that must gyve account Therefore, that they do it with joy,
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and not with grefe, for that is not profitable for you.
and not with grief, for that is not profitable for you.
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Saynte Paule byddeth you that ye shold obey them, and you in all condiciōs do withstand them:
Faint Paul biddeth you that you should obey them, and you in all conditions do withstand them:
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He byddeth that ye sholde subiecte and submitte your selues vnto them:
He biddeth that you should Subject and submit your selves unto them:
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& you wyll haue them subiect vnto all other, and as they were abiectes and castawayes:
& you will have them Subject unto all other, and as they were abjects and castaways:
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you make exclamatiō after a most vngodly fashyon agaynste them:
you make exclamation After a most ungodly fashion against them:
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But peraduenture here some wyll saye vnto me that they be no better worthy for they be but fooles & negligent in doing their deuties,
But Peradventure Here Some will say unto me that they be no better worthy for they be but Fools & negligent in doing their duties,
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but I saye vnto these againe, that they them selues be more fooles, which al together do omitte theyr owne deuties,
but I say unto these again, that they them selves be more Fools, which all together doe omit their own duties,
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and be so curyous in fyndynge faultes with other men, and thinke that is leafull for them, all together to forsloo theyr owne deuties,
and be so curious in finding Faults with other men, and think that is leafull for them, all together to forsloo their own duties,
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bycause that other be negligent in doynge of theyrs. But vnto such doth christ speake, sayenge: Thou foole, and blynde fellowe:
Because that other be negligent in doing of theirs. But unto such does Christ speak, saying: Thou fool, and blind fellow:
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fyrst cast the great blocke out of thyne owne eye, & then thou shalt se to take a little mote out of thy fellowes eye,
fyrst cast the great block out of thine own eye, & then thou shalt see to take a little mote out of thy Fellows eye,
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lykewyse saynt Paule saith vnto the same.
likewise saint Paul Says unto the same.
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Qui iudicas alterum teipsum condemnas, Thou that doest iudge an other man thou doeste condempne thy selfe, Qui iudicas alterum teipsum condemnas, Thou that dost judge an other man thou dost condemn thy self,
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for thou thy selfe doest commytte the same crymes that thou reprehendes in an other man.
for thou thy self dost commit the same crimes that thou reprehends in an other man.
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But they wyll saye agayne, that that can not be so, for they be not preestes,
But they will say again, that that can not be so, for they be not Priests,
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vnto that I aunswere, that then they be no chrysten menne for euery true christen man is a preest as the scripture doth witnesse:
unto that I answer, that then they be no christen men for every true christian man is a priest as the scripture does witness:
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Vos estis regale sacerdotium gens sancta. you are a preestly kyngdome, and a holy people. Also it is sayd vnto Christ: Vos Ye are regale sacerdotium gens sancta. you Are a preestly Kingdom, and a holy people. Also it is said unto christ:
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Thou hast redemed vs by thy blood out of all kynredes and tonges, and peoples, and nations:
Thou hast redeemed us by thy blood out of all kindreds and tongues, and peoples, and Nations:
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and haste made vs vnto our god kynges, and preestes, and we shall raygne on the earth.
and haste made us unto our god Kings, and Priests, and we shall Reign on the earth.
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yet you must not thynke, that euery man is a preest, so that he sholde ministre ye sacramentes,
yet you must not think, that every man is a priest, so that he should ministre the Sacraments,
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or interprete & teach goddes worde: but euery man is a preest as he is a kynge.
or interpret & teach God's word: but every man is a priest as he is a King.
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He is a kynge for bycause that where as he was a seruaunt and bondman vnto the deuell, syn,
He is a King for Because that where as he was a servant and bondman unto the Devil, sin,
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and the fleshe, by Christe he is nowe delyuered, & they be throwen vnder his feete:
and the Flesh, by Christ he is now Delivered, & they be thrown under his feet:
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that they no longer sholde rule hym:
that they no longer should Rule him:
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but of the contrary he sholde keape in subiection, and oppresse them, so ofte as they do assaute hym: as saynt Paule doth saye:
but of the contrary he should keape in subjection, and oppress them, so oft as they do assault him: as saint Paul does say:
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Ne regnet peccatum in mortali corpore vestro. Ne Regnet peccatum in mortali corpore Vestro.
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Let not syn raygne in your mortall body, so that ye obey it accordyng to the desyres therof: Let not sin Reign in your Mortal body, so that you obey it according to the Desires thereof:
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nother gyue you your membres vnto synne, to be weapons of vnryghtwysenes: but gyue your selues vnto god, as they yt be deade, are become lyuyng:
neither gyve you your members unto sin, to be weapons of vnryghtwysenes: but gyve your selves unto god, as they that be dead, Are become living:
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and your mēbres vnto god, to be weapons of rightwysnesse: for synne shall not haue power ouer you:
and your members unto god, to be weapons of rightwysnesse: for sin shall not have power over you:
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euen so euery christen man is a preest, that he sholde kyll and put to deathe his owne affections, ustes, and desyres:
even so every christian man is a priest, that he should kill and put to death his own affections, ustes, and Desires:
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and sholde offre vp vnto god his body a sacrifice, that is lyuely and acceptable vnto god: as saint Paule saith.
and should offer up unto god his body a sacrifice, that is lively and acceptable unto god: as saint Paul Says.
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Notwithstandynge that this is the dewtie of euery chrysten man, & vnto the performance of this, is euery man euē so streyghtly bounde,
Notwithstanding that this is the duty of every christen man, & unto the performance of this, is every man even so streightly bound,
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as the preest is to his cure:
as the priest is to his cure:
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yet many doo gyue them selues (and specyally these that thus rayle and crye out of preestes) vnto idelnesse, eatynge, drynkyng,
yet many do gyve them selves (and specially these that thus rail and cry out of Priests) unto idleness, eating, drinking,
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and banketting, rather to encorage and to prouoke the lustes & desyres of theyr fleshe, then to quenche and to oppresse them:
and banqueting, rather to encourage and to provoke the lusts & Desires of their Flesh, then to quench and to oppress them:
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& rather wyllyngly to gyue them selues agayne into the seruyce of ye deuell, then to withstand his assaultes, they do spende their time, at dyse & cardes, with suche other (as they call thē) pastimes whiche ben occasyon of great contention, debate,
& rather willingly to gyve them selves again into the service of the Devil, then to withstand his assaults, they do spend their time, At dice & cards, with such other (as they call them) pastimes which ben occasion of great contention, debate,
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and strife, and bringe with them great othes, and periurie.
and strife, and bring with them great Oaths, and perjury.
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They haue also cōmonly in theyr mouthes so fylthie, and vnclenlye communication, as christen eares wolde not wyllyngly heare,
They have also commonly in their mouths so filthy, and uncleanly communication, as christian ears would not willingly hear,
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& yet they lyuynge after this vngodlye rate & fashion, flatering, and pleasynge well them selues, doo crye out with open mouth of preestes,
& yet they living After this ungodly rate & fashion, flattering, and pleasing well them selves, do cry out with open Mouth of Priests,
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as suche as were not worthye to lyue:
as such as were not worthy to live:
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this wold not be so brethren, but rather first take the ende of ye wallet that hanges on your backe with your owne faultes,
this would not be so brothers, but rather First take the end of you wallet that hangs on your back with your own Faults,
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& turne it before your face, and so espye and amende your owne lyues, when ye be admonished therof:
& turn it before your face, and so espy and amend your own lives, when you be admonished thereof:
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and then yf ye se other preestes offende, you may rebuke them: but yet so, that ye do not passe the bondes of brotherly loue.
and then if you see other Priests offend, you may rebuke them: but yet so, that you do not pass the bonds of brotherly love.
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And cōsider with your selfes whervpon thoccasyon doth ryse, that there be in these dayes so many naughty preest { is }, many there be (it can not be denyed) whiche of theyr owne wilfull naughtynesse, do lyue vnworthy theyr vocation:
And Consider with your selves whereupon thoccasyon does rise, that there be in these days so many naughty priest { is }, many there be (it can not be denied) which of their own wilful naughtynesse, do live unworthy their vocation:
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yet this I wyll say agayne, that a greate sorte mo do runne amysse, by the meanes of temporall men:
yet this I will say again, that a great sort more doe run amiss, by the means of temporal men:
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for yf a preest can flatter smothly, yf he wyll wynke or rather laugh at your vices,
for if a priest can flatter smoothly, if he will wink or rather laugh At your vices,
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yf he wyl keape you company at bankettynge, disyng and cardynge, runne with you of huntynge and hawkynge, whiche thynges drawe after them al kind of vices, he shall be called a good felowe,
if he will keape you company At banqueting, disyng and carding, run with you of hunting and hawking, which things draw After them all kind of vices, he shall be called a good fellow,
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& on suche ye wyll bestowe your benefices, yf money wyll let you gyue them frely.
& on such you will bestow your Benefices, if money will let you gyve them freely.
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These dayes of ours (as touchinge prestes) be muche lyke vnto the tyme that we spake of now,
These days of ours (as touching Priests) be much like unto the time that we spoke of now,
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when as the Iewes sent from Hierusalem to Iohn̄:
when as the Iewes sent from Jerusalem to Iohn̄:
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for as Iosephus doth testifie, after yt (by the great contention had betwene Aristobolus and Hyrchan { us } his brother) Pompey ye Romayne had entred in to Iherusalem,
for as Iosephus does testify, After that (by the great contention had between Aristobulus and Hyrchan { us } his brother) Pompey the Roman had entered in to Jerusalem,
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and polluted the temple of god, there was neyther respecte had of the trybe of Leui, nor of the stocke of Aaron:
and polluted the temple of god, there was neither respect had of the tribe of Levi, nor of the stock of Aaron:
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but those that were of leest estimation, and moost vnworthy that dignite, were chosen to be hye preestes:
but those that were of least estimation, and most unworthy that dignity, were chosen to be high Priests:
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Euen so Pompeye this Romaine, that is to say, Couetousnes, that was wont to raygne at Rome, hathe inuaded vs,
Even so Pompey this Roman, that is to say, Covetousness, that was wont to Reign At Room, hath invaded us,
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and is entred into the hartes of menne, whiche sholde be temples of god, and so polluted them, that yf a mā were as well learned as euer was Salamon, and as vertuouse in lyuynge as euer was Samuell, he shall spede of lyuynge or benefyce, but at a fewe temporal mens handes (some be good or elles god forbyd) without money:
and is entered into the hearts of men, which should be Temples of god, and so polluted them, that if a man were as well learned as ever was Solomon, and as virtuous in living as ever was Samuel, he shall speed of living or benefice, but At a few temporal men's hands (Some be good or Else god forbid) without money:
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but rather his learnynge shall be called foolyshnes, & his vertuouse lyfe hypocrisie.
but rather his learning shall be called foolishness, & his virtuous life hypocrisy.
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But of the contrary part yf he brynge money, without any regarde, yea or mention of eyther learnyng or vertue, he shalbe sure to speade.
But of the contrary part if he bring money, without any regard, yea or mention of either learning or virtue, he shall sure to speed.
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This Romish monster, I meane couetousnes, hath so inflamed and set a fyre (as I haue sayd) the hartes of men, that they do not refuse, as S. Paule saith, to sell them selues to ye deuell, vnder syn (for Symoni cā be no lesse then perditiō, both to ye vyer & the seller) so greatly be we gyuē to lucre & to gaynes,
This Romish monster, I mean covetousness, hath so inflamed and Set a fire (as I have said) the hearts of men, that they do not refuse, as S. Paul Says, to fell them selves to you Devil, under sin (for Simon can be no less then perdition, both to you vyer & the seller) so greatly be we given to lucre & to gains,
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but what shall it profyt a man to gayne all ye world yf he loose his owne soule, sayth christ,
but what shall it profit a man to gain all the world if he lose his own soul, say Christ,
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yea let Christe say what he wyll, that is a thinge we regarde not we haue him moch in our mouthes and cōmunication (as it doth become vs) but in our lyfe and conuersation we do plainlye declare yt in very dede we do nothing esteme him,
yea let Christ say what he will, that is a thing we regard not we have him much in our mouths and communication (as it does become us) but in our life and Conversation we do plainly declare that in very deed we do nothing esteem him,
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for our lyues doo nothynge agree with his worde or commaūdementes:
for our lives do nothing agree with his word or Commandments:
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we call hym father, and heauenly father, but we do not vse oure selues towardes hym as louynge chyldren,
we call him father, and heavenly father, but we do not use our selves towards him as loving children,
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yea we call hym ye lorde and the lyuynge lord, but we do nothynge lesse then shewe oure selues obediente seruauntes vnto hym:
yea we call him the lord and the living lord, but we do nothing less then show our selves obedient Servants unto him:
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god saythe by his prophette Malachie. Si ego pater: vbi est honor meus: Si ego dominus? vbi est timor meus.
god say by his Prophet Malachi. Si ego pater: vbi est honour meus: Si ego dominus? vbi est timor meus.
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yf I be your father wher is the honoure that ye gyue vnto me, yf I be your lorde where is my feare, that shulde be in you.
if I be your father where is the honour that you gyve unto me, if I be your lord where is my Fear, that should be in you.
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And surely I do thynke yt this questyō, myght neuer better haue ben asked then nowe in oure dayes,
And surely I do think that this question, might never better have been asked then now in our days,
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for the feare of god is clearely gonn• out of mennes hartes, in so muche that I doo feare that there be many that saye in theyr hartes, there is no god.
for the Fear of god is clearly gonn• out of men's hearts, in so much that I do Fear that there be many that say in their hearts, there is no god.
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And that thynge dothe moue me so to thinke, whiche moued Dauid to saye. Dixit insipiens in corde suo non est deus.
And that thing doth move me so to think, which moved David to say. Dixit Insipiens in cord Sue non est deus.
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The folysh sayde in his hart there is no god, whiche thynge Dauid doth proue after this sorte, they be corrupte & abhominable in their studies and inuentions, there is not amonge theim that doth good, no not one, they haue al runne out of the way,
The foolish said in his heart there is no god, which thing David does prove After this sort, they be corrupt & abominable in their studies and Inventions, there is not among them that does good, no not one, they have all run out of the Way,
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and be vnprofitable, their throte is an open graue, they vse their tonges to dysceate and crafte, the venom of Aspis is vnder theyr lyppes, whose mouthe is full of cursynge, euell sayenges,
and be unprofitable, their throat is an open graven, they use their tongues to dysceate and craft, the venom of Aspis is under their lips, whose Mouth is full of cursing, evil sayings,
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and bytternes, theyr feete be swyfte to shedde bloode, destruction and myschief is in theyr wayes,
and bitterness, their feet be swift to shed blood, destruction and mischief is in their ways,
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and they haue not knowen the waye of peace, and after he addes the cause hereof, sayinge, the feare of god is not before theyr eyes,
and they have not known the Way of peace, and After he adds the cause hereof, saying, the Fear of god is not before their eyes,
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nowe we may thus gather an argument wt Dauid, now men in our dayes lyue after this same sorte, drowned in the same vices,
now we may thus gather an argument with David, now men in our days live After this same sort, drowned in the same vices,
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wherfore ye feare of god is not before theyr eyes, and where it is not, there is no wysedeme for.
Wherefore you Fear of god is not before their eyes, and where it is not, there is no wysedeme for.
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Initium Sapientiae timor domini. The beginning of wysedome: is the feare of our Lorde: Initium Sapientiae timor domini. The beginning of Wisdom: is the Fear of our Lord:
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Therfore what so euer they speake with theyr mouth outwardly, they say with them selues in their hartes there is no god for if we did thincke wt our selues that there is a god, whiche wyl rewarde vertuous liuinge as he promiseth that he wyll doo,
Therefore what so ever they speak with their Mouth outwardly, they say with them selves in their hearts there is no god for if we did think with our selves that there is a god, which will reward virtuous living as he promises that he will do,
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and punyshe the wycked for synne as he doth thretē, if that hope of reward dyd worke nothynge with vs,
and Punish the wicked for sin as he does threaten, if that hope of reward did work nothing with us,
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yet feare of punishment, sholde make vs somewhat to refrayne, & apply our selues to godlines:
yet Fear of punishment, should make us somewhat to refrain, & apply our selves to godliness:
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but now I wyl retourne, and proceade in the text it foloweth. Vt interrogarent e• Tu quis es? That they sholde aske him, what art thou.
but now I will return, and proceed in the text it Followeth. Vt interrogarent e• Tu quis es? That they should ask him, what art thou.
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Here maye we note two thinges.
Here may we note two things.
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Fyrst ye sinistral, and arrogant fashyon of these prestes, whiche wolde not aske hym directly yf he were christ,
Fyrst the sinistral, and arrogant fashion of these Priests, which would not ask him directly if he were Christ,
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although they were sent for that pourpose:
although they were sent for that purpose:
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but disdaynedly dydde aske hym, what arte thou? whiche doest take vpon the to baptyse and to teache the people newe rytes.
but disdaynedly did ask him, what art thou? which dost take upon thee to baptise and to teach the people new Rites.
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Agayne we may note the crafte of the deuel which euen as he dyd deceaue hym selfe in heauen, sayenge yt he wold• assende aboue the heauens and be yl•e the hyest, and as he dydde disceyue oure fore parentes in paradyse, sayenge vnto them, that yf they wolde eate of the aple, whiche was inhibited,
Again we may note the craft of the Devil which even as he did deceive him self in heaven, saying that he wold• assende above the heavens and be yl•e the highest, and as he did disceyue our before Parents in paradise, saying unto them, that if they would eat of the apple, which was inhibited,
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then theyr eyes sholde be opened, and they sholde be lyke vnto god, knowenge good and euyl:
then their eyes should be opened, and they should be like unto god, knowenge good and evil:
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Euen so he goeth about by these Iewes to deceaue Iohn̄ here in earth, that he shold goo about to be lyke vnto his mayster,
Even so he Goes about by these Iewes to deceive Iohn̄ Here in earth, that he should goo about to be like unto his master,
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and to take vnto hym the glorie dewe vnto his mayster Christ: but Iohn̄ was no reede, that he could be moued with any flatterynge or temptation,
and to take unto him the glory dew unto his master christ: but Iohn̄ was no reed, that he could be moved with any flattering or temptation,
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so that the deuell and his membres in temptyng of hym lost theyr labour.
so that the Devil and his members in tempting of him lost their labour.
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The deuell hath frō the begynnynge vsed alwayes this craft and snare, in deceauing of men, and yet styll doth vse:
The Devil hath from the beginning used always this craft and snare, in deceiving of men, and yet still does use:
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and yet man is soo dull and grosse of hym selfe, and so negligent in prouydinge those thynges whiche he for his owne soule health.
and yet man is so dull and gross of him self, and so negligent in providing those things which he for his own soul health.
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And in auoyding of the cōtrary, that with this olde beate and snare many be dayly trapped & poysonid.
And in avoiding of the contrary, that with this old beat and snare many be daily trapped & poisoned.
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Fyrste to begynne with the bysshoppe of Rome, whiche dyd professe to be Seruus seruorum dei. The seruaunt of the seruauntes of god:
First to begin with the bishop of Room, which did profess to be Seruus seruorum dei. The servant of the Servants of god:
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but he had this beate layde for hym, and swalowed it: wherfore he wolde be Dominus dominorum. Lorde & maister of lordes:
but he had this beat laid for him, and swallowed it: Wherefore he would be Dominus Dominorum. Lord & master of Lords:
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for he dyd vsurpe & subdewe vnto hym al christen nacions, with kynges & emperours, and ouer them wolde be ruler and head.
for he did usurp & subdue unto him all christen Nations, with Kings & Emperors, and over them would be ruler and head.
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And yf a man sholde haue moued this question to hym, whiche was moued to Iohn̄, Tu quis es? what arte thou? whiche doest thus take vpon ye to be lorde ouer kynges and emperours.
And if a man should have moved this question to him, which was moved to Iohn̄, Tu quis es? what art thou? which dost thus take upon you to be lord over Kings and Emperors.
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He wold haue aunswered that he had b•• Christes vicar in earth:
He would have answered that he had b•• Christ's vicar in earth:
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when as there coulde be nothyng more cōtrary, then was his fashyon and vsage, vnto the behauour of our sauyour Christe, whyle he was in earth:
when as there could be nothing more contrary, then was his fashion and usage, unto the behaviour of our Saviour Christ, while he was in earth:
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For as Christ dyd excell in humilite, so dyd he excell in pryde, and exaltynge of hym selfe.
For as christ did excel in humility, so did he excel in pride, and exalting of him self.
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But thankes be to god, his combe is somwhat cutte, & we for our parte be delyuered from his tyranny:
But thanks be to god, his comb is somewhat Cut, & we for our part be Delivered from his tyranny:
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and haue hym for our chiefe head vnder Christ in earth, whome scripture dothe apoynte vs to haue, that is our kynges maiestie.
and have him for our chief head under christ in earth, whom scripture doth appoint us to have, that is our Kings majesty.
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yet notwithstandynge, that we be delyuered from this Romyshe bondage, there be amongest vs yet a great meany which dayly be poysened with this same venim of the deuel, that he was poysened withall.
yet notwithstanding, that we be Delivered from this Romish bondage, there be amongst us yet a great meany which daily be poisoned with this same venom of the Devil, that he was poisoned withal.
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I meane pryde of herte, so that they wyll not be cōtent with theyr owne state and condition,
I mean pride of heart, so that they will not be content with their own state and condition,
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but do studye and labour by all meanes to be lyke vnto theyr maysters:
but do study and labour by all means to be like unto their masters:
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whiche thynge I wolde to god we wolde banyshe and throwe awaye with the bysshop of Rome:
which thing I would to god we would banish and throw away with the bishop of Rome:
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& that euery mā wold be cōtent to walke worthely in his owne vocation, where vnto he is called, with all loulynesse & gentylnesse of mynde, as saynt Paule gyueth counsayl.
& that every man would be content to walk worthily in his own vocation, where unto he is called, with all loulynesse & gentleness of mind, as saint Paul gyveth counsel.
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But as I sayd of christe, so I may saye of saynt Paule, we do in oure mouth,
But as I said of Christ, so I may say of saint Paul, we do in our Mouth,
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and in wordes greatly extoll laude, and prayse saynt Paul and we crye out of the deuyll, and defie hym.
and in words greatly extol laud, and praise saint Paul and we cry out of the Devil, and defy him.
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But when as saynte Paule bydded vs do one thynge, and the deuel doth alure vs to the cōtrary:
But when as faint Paul bidded us do one thing, and the Devil does allure us to the contrary:
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we do in dede forsake the cōmaundementes of saynt Paule and do folowe the counsaile of the deuell.
we do in deed forsake the Commandments of saint Paul and do follow the counsel of the Devil.
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Saint Paule standeth on the one syde and saith:
Saint Paul Stands on the one side and Says:
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let nothyng be done by cōtention or by vayne glory, but that thorowe mekenes of mynde, euery man esteme an other better then him selfe, the oeuell standeth on the other syde,
let nothing be done by contention or by vain glory, but that thorough meekness of mind, every man esteem an other better then him self, the oeuell Stands on the other side,
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& he saith be contentious, and vayn glorious, & let euery man thynke him selfe better then an other, this intisement and perswasion of the deuyll we do gladly enbrace, nothinge regardynge the preceptes of saynt Paule.
& he Says be contentious, and vain glorious, & let every man think him self better then an other, this enticement and persuasion of the Devil we do gladly enbrace, nothing regarding the Precepts of saint Paul.
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notwithstanding the great fauour and estimation that we prentende in our wordes to haue hym in, we nede not to go farre to seke examples for the tryall or proue hereof, may we not see a seruynge man, hauynge not past foure nobles, or.xl. s.
notwithstanding the great favour and estimation that we prentende in our words to have him in, we need not to go Far to seek Examples for the trial or prove hereof, may we not see a serving man, having not passed foure Nobles, or xl s.
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wages to lyue vpon, so gorgiously appareled in his gesture, and behauoure of his bodye:
wages to live upon, so gorgeously appareled in his gesture, and behauoure of his body:
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in his paase, and goynge so vse him selfe, as yf he were a man of substaunce,
in his paase, and going so use him self, as if he were a man of substance,
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yea an Esquier, or a knyght, and yf a man wolde haue experience further of his maners & conditions, he shall fynde hym stoute in wordes, lyberall ye prodigall in expenses,
yea an Esquire, or a knight, and if a man would have experience further of his manners & conditions, he shall find him stout in words, liberal the prodigal in expenses,
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and all together gyuen to preferre himself vnto other men, and yf a man dare be so bolde,
and all together given to prefer himself unto other men, and if a man Dare be so bold,
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as to moue vnto him this questyon, that was moued to Ihon̄. Tu quis es? What an chou? yt thus stoutely takest vpon the.
as to move unto him this question, that was moved to Ihon̄. Tu quis es? What nias chou? that thus stoutly Takest upon thee.
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He wyll streyght auaunce him selfe, and be ready to brawle and to fyght with him,
He will straight advance him self, and be ready to brawl and to fight with him,
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so that the prophete Dauyd may be thought to haue spoken of such when he sayd.
so that the Prophet David may be Thought to have spoken of such when he said.
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Vani filii hominum, mendaces filii hominum: The chyldren of menne be vayne, the chyldren of men be lyers, Vani Sons hominum, mendacious Sons hominum: The children of men be vain, the children of men be liars,
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thus flatterynge them selues, thinkynge them selues more worthy then other men, yea they be more vayne then vanite the selfe,
thus flattering them selves, thinking them selves more worthy then other men, yea they be more vain then vanity the self,
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if they were wayed therewith in a pare of balaunces. yet not onelye these be straungled in this snare, but also many other.
if they were weighed therewith in a pare of balances. yet not only these be strangled in this snare, but also many other.
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A prentyse, whiche is bound by promyse, suerties, indentures to be obediente to his mayster for certayne yeares to do him trewe & dylygent seruyce:
A prentice, which is bound by promise, sureties, indentures to be obedient to his master for certain Years to do him true & diligent service:
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within fewe yeares after that he hathe tasted of this beate, gyuen hym of the deuell, he beginneth to stande in his owne conceyte, to disdayne his mayster, to neglecte his office,
within few Years After that he hath tasted of this beat, given him of the Devil, he begins to stand in his own conceit, to disdain his master, to neglect's his office,
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and dewtie, yea nothinge to regarde, neyther his owne profyt, nor the profyt of his mayster:
and duty, yea nothing to regard, neither his own profit, nor the profit of his master:
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yf he be gentlye admonisshed, he wyll not regarde it, but rather wyll laugh therat: yf he be with sharpe wordes reprehended, he wyl make aunswere agayne chorlishly:
if he be gently admonished, he will not regard it, but rather will laugh thereat: if he be with sharp words reprehended, he will make answer again chorlishly:
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and if his mayster goo aboute to correcte hym, he wyll withstande hym yea & take the staff by thende:
and if his master goo about to correct him, he will withstand him yea & take the staff by The end:
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& if this question be propoūded vnto him.
& if this question be propounded unto him.
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Tu quis es. what art thou, that wyll not be obediente to thy ma•ster, he wyll aunswere streyght I am to good to do seruyce to suche a mayster,Tu quis es. what art thou, that will not be obedient to thy ma•ster, he will answer straight I am to good to do service to such a master,
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and these specially wyll haue in their handes the new testament, and they wyll talke muche of the scripture,
and these specially will have in their hands the new Testament, and they will talk much of the scripture,
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and goddes word, and yet wyll not learne therof to be obedient, and gentle vnto theyr maysters:
and God's word, and yet will not Learn thereof to be obedient, and gentle unto their masters:
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they wyll taulke muche of Paul, and yet it doth nothinge moue them that Paule in so many places doth beete and incoulcate in, that seruauntes sholde be obedient,
they will taulke much of Paul, and yet it does nothing move them that Paul in so many places does beet and incoulcate in, that Servants should be obedient,
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and faythfull to their maysters, as vnto Tite. Seruos hortare vt suis dominis pareant.
and faithful to their masters, as unto Tite. Seruos hortare vt suis dominis pareant.
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Exhort and moue seruauntes that they do obey theyr maysters yt they please theym in all thinges, that they be no aunsweres, gyuinge one word for an other, that they doo not wtdrawe their maysters goods, Exhort and move Servants that they do obey their masters that they please them in all things, that they be no answers, gyving one word for an other, that they do not wtdrawe their masters goods,
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but that they shewe all faythfulnes, yt they may adourne the doctrine of god our sauyour in all thynges.
but that they show all faithfulness, that they may adorn the Doctrine of god our Saviour in all things.
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Likewyse saint Petre saith let seruauntes be subiecte vnto theyr maysters, with feare, not only to those that be good and, gentle,
Likewise saint Petre Says let Servants be Subject unto their masters, with Fear, not only to those that be good and, gentle,
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but also to those yt be frowarde, moche lyke vnto these stubbarue prentyses, be chyldren of this tyme:
but also to those that be forward, much like unto these stubbarue prentices, be children of this time:
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whiche after they be come to certayne yeres of age, they be also taken in this snare of the deuel,
which After they be come to certain Years of age, they be also taken in this snare of the Devil,
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and begyn to please them selues, and wyll no longer be in subiection to theyr parentes,
and begin to please them selves, and will no longer be in subjection to their Parents,
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and excepte they be correcte by tyme, and holden vnder, it wyll come to passe that the wyse man sayth.
and except they be correct by time, and held under, it will come to pass that the wise man say.
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Equus indomitus euadit durus, & fili { us } remissus, euadit praecep• A horse that is not broken by time groweth chorlyshe, Equus indomitus euadit Durus, & fili { us } remissus, euadit praecep• A horse that is not broken by time grows chorlyshe,
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and a chylde that is sette at lybertie, runneth headlynges, yea into all kynde of vices.
and a child that is Set At liberty, Runneth headlynges, yea into all kind of vices.
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And this cometh to passe for the moost parte by the remisnes of parentes:
And this comes to pass for the most part by the remissness of Parents:
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whiche with to greate lenite and tēdernes, do brynge vp theyr chyldrē without feare or correction:
which with to great lenite and tenderness, do bring up their children without Fear or correction:
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For as the same wyse man saith: Correct thy chylde, and thou shalte make hym feare the:
For as the same wise man Says: Correct thy child, and thou shalt make him Fear thee:
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playe with him & he wyll make the sad: laugh not wt him, lest thou weape with hym:
play with him & he will make the sad: laugh not with him, lest thou Weep with him:
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but holde downe his necke, whyle he is yonge, & correct hym in his youth,
but hold down his neck, while he is young, & correct him in his youth,
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leste he growe stoubburne, and wyl not obey the, and tourne to thy grefe and heuinesse.
lest he grow stoubburne, and will not obey thee, and turn to thy grief and heaviness.
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And yf a man shold aske any of these yonge men (whē they wyll not be obedient to theyr parentes) this questyon afore mencyoned:
And if a man should ask any of these young men (when they will not be obedient to their Parents) this question afore mentioned:
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what art thou? that wylt not obey thy father and mother, and be ruled by them.
what art thou? that wilt not obey thy father and mother, and be ruled by them.
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They wyl make aunswer & saye:
They will make answer & say:
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I am nowe no chylde, I am come to the yeares of discretion, I knowe what is for me, and what is agaynst me.
I am now no child, I am come to the Years of discretion, I know what is for me, and what is against me.
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Heare howe that the deuell hath not onely taken thē in his snare, but also doth leade them forth whither him lyst:
Hear how that the Devil hath not only taken them in his snare, but also does lead them forth whither him list:
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theachyng them to excuse them, & to defende theyr faulte: whiche is worse then the cryme it selfe.
theachyng them to excuse them, & to defend their fault: which is Worse then the crime it self.
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If I sholde after this sorte, runne thorowe all and synguler states and condicions of men, it shold appere playnly,
If I should After this sort, run thorough all and singular states and conditions of men, it should appear plainly,
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how that in euery condicion, very many do labour (as I haue sayde before) to be lyke vnto theyr maysters,
how that in every condition, very many do labour (as I have said before) to be like unto their masters,
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and but a few wyl come vnto christ, to be his scolers: although he crye earnestly:
and but a few will come unto Christ, to be his Scholars: although he cry earnestly:
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come vnto me all you that labour, and be laden, and I shal refreshe you, and you shall fynde reste for your soules. come unto me all you that labour, and be laden, and I shall refresh you, and you shall find rest for your Souls.
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But the reste of the soule is not the thyng that we regarde, of the body & the pleasours therof is all our mynde:
But the rest of the soul is not the thing that we regard, of the body & the pleasures thereof is all our mind:
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wherfore we do wyllyngly gyue eare to the deuell: mouynge vs to the reste and pleasures of the body, & do stoppe our eares,
Wherefore we do willingly gyve ear to the Devil: moving us to the rest and pleasures of the body, & do stop our ears,
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& wyll not heare Christ, mouyng vs to seke the reste of the soule.
& will not hear christ, moving us to seek the rest of the soul.
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Wherfore we be not content with oure owne proper vocation, but one doth disdayne, and enuye an other:
Wherefore we be not content with our own proper vocation, but one does disdain, and envy an other:
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not beynge content that other shold excell vs in any thing This pouder of the deuell sprynkled in our hartes, is ye cause not only of the enormyte of these that I haue spoken on before:
not being content that other should excel us in any thing This powder of the Devil sprynkled in our hearts, is the cause not only of the enormyte of these that I have spoken on before:
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But also of all other of the same sort. This is the cause that priuate persons do grudge and disdayne with cōmon officers:
But also of all other of the same sort. This is the cause that private Persons do grudge and disdain with Common Officers:
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and that the officers agayne do despise those that be vnder them, laborynge styll to go alofte & to be hygher in promotiō & dignite:
and that the Officers again do despise those that be under them, labouring still to go aloft & to be higher in promotion & dignity:
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herof it cometh yt the lay people do grudge agaynst ye cleargye, disdaynynge to be taught of them, challengynge vnto them selues a more perfaicte knowledge in scripture then the other haue,
hereof it comes that the lay people do grudge against you Clergy, disdaining to be taught of them, challenging unto them selves a more perfaicte knowledge in scripture then the other have,
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and saye that the misteries of scriptures be opened vnto them, by, I can not tell, what spirite,
and say that the Mysteres of Scriptures be opened unto them, by, I can not tell, what Spirit,
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so that if they haue redde ouer once the newe testament in englyshe, they wyll not sticke to enterprete the moost darkest places in scripture, contrarye both to the auncient and moost holye doctors,
so that if they have red over once the new Testament in english, they will not stick to enterprete the most Darkest places in scripture, contrary both to the ancient and most holy Doctors,
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and also the decrees of the churche. And if this questiō be moued vnto them, that was moued vnto Iohn̄.
and also the decrees of the Church. And if this question be moved unto them, that was moved unto Iohn̄.
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Tu quis es? What arte thou that thus doest take vppon the to interprete scripture, contrary to the churche, and the doctors therof:Tu quis es? What art thou that thus dost take upon thee to interpret scripture, contrary to the Church, and the Doctors thereof:
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he wyll streyght make aunswere, and say I am one whose eyes it hath pleased god to haue opened that I shold se his truthe:
he will straight make answer, and say I am one whose eyes it hath pleased god to have opened that I should see his truth:
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the churche hath erred, the doctors haue ben disceaued, as I knowe I my self can not be,
the Church hath erred, the Doctors have been disceaued, as I know I my self can not be,
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for I am suere that I am one of the predestinate and electe, & therof they wyl largely,
for I am suere that I am one of the predestinate and elect, & thereof they will largely,
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and lyberally dispute and reason, not knowynge what the scripture doth meane by predestination and election:
and liberally dispute and reason, not knowing what the scripture does mean by predestination and election:
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for they seme to make it suche a thynge, as and if god shold appoynt certayne out by the heade,
for they seem to make it such a thing, as and if god should appoint certain out by the head,
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and saye these I wyll shalbe saued, howe so euer they do lyue. And sholde shette an other sort ou• of the doores, and saye:
and say these I will shall saved, how so ever they do live. And should shette an other sort ou• of the doors, and say:
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they shold be damned if they lyued neuer soo vertuously: whiche thynge either to saye or thinke is a detestable errour, and a deuellyshe opinion.
they should be damned if they lived never so virtuously: which thing either to say or think is a detestable error, and a deuellyshe opinion.
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I do thinke that Paul knew no such election;
I do think that Paul knew no such election;
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although they gether of hym, many places for the confirmation therof, whiche trulye vnderstonde, doth nothinge make for theyr purpose, for he sayth.
although they gether of him, many places for the confirmation thereof, which truly understand, does nothing make for their purpose, for he say.
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Omnia suffero propter electos, vt & ipsi salutem consequantur. I do suffre all thynges for the electe, that they also may obteyne saluation. Omnia suffero propter electos, vt & ipsi salutem consequantur. I do suffer all things for the elect, that they also may obtain salvation.
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Lykewyse saynt Petre sayth, minister in youre fayth vertue, in vertue knowledge, in knowledge temperaunce, in temperaunce pacience, in pacience godlines, in godlines brotherly loue, in brotherlye loue, generall loue:
Likewise saint Petre say, minister in your faith virtue, in virtue knowledge, in knowledge temperance, in temperance patience, in patience godliness, in godliness brotherly love, in brotherly love, general love:
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for if these thinges be plentuously in you, they wyll not let you be idel,
for if these things be plenteously in you, they will not let you be idle,
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nor vnfrutefull in the knowledge of oure Lorde Iesus Christe, but he that lacketh these thinges, is blynde and gropeth for the waye with his hande,
nor unfruitful in the knowledge of our Lord Iesus Christ, but he that lacketh these things, is blind and gropeth for the Way with his hand,
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and hathe forgotten that he was clenshed frō his olde synnes, wherfore breatherne sayth saynt Petre gyue the more diligence, to make your callynge,
and hath forgotten that he was clenshed from his old Sins, Wherefore breatherne say saint Petre gyve the more diligence, to make your calling,
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and election sure for if ye do these thinges ye shall not fall:
and election sure for if you do these things you shall not fallen:
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and by these meanes shall there be plenteously ministred vnto you an entraunce in to the euerlastynge kyngdome of our lorde & sauyour Iesus Christe.
and by these means shall there be plenteously ministered unto you an Entrance in to the everlasting Kingdom of our lord & Saviour Iesus Christ.
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Agayne saynt Paul sayth in a great mans house, are not only vessels of gold and syluer,
Again saint Paul say in a great men house, Are not only vessels of gold and silver,
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but also of wood and earthe, some for honour, and some to dyshonour but if a man purge himselfe from these, he shalbe a vessel sanctified vnto honour mete for the lorde,
but also of wood and earth, Some for honour, and Some to dishonour but if a man purge himself from these, he shall a vessel sanctified unto honour meet for the lord,
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and prepared vnto al good workes.
and prepared unto all good works.
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Now for gods sake bretherne, let vs leue these fantasies, and heare what the prophete Dauyd sayth vnto suche that presumptuously doo talke of suche thinges as they be ignorant in, & lyue after theyr lustes:
Now for God's sake brethren, let us leave these fantasies, and hear what the Prophet David say unto such that presumptuously do talk of such things as they be ignorant in, & live After their lusts:
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Intelligite insipientes in populo, & stulti aliquādo sapite. Vnderstande you vnwyse amonges the people, & you fooles at the length learne wisedome: Understand insipientes in populo, & stulti aliquādo sapite. Understand you unwise among the people, & you Fools At the length Learn Wisdom:
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Do you thynke that he that made the eare, doth not heare these your presumptuouse wordes.
Do you think that he that made the ear, does not hear these your presumptuous words.
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Do you thynke that he that made the eye, doth not se your naughty lyues. Do you thynke that he that doth correcte people, wyll not punyshe you.
Do you think that he that made the eye, does not see your naughty lives. Do you think that he that does correct people, will not Punish you.
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And it folowes in the same psalme: Our Lorde dothe knowe the thought and imaginations of man; yt they be but vaine.
And it follows in the same psalm: Our Lord doth know the Thought and Imaginations of man; that they be but vain.
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Let vs therfore learne a lesson of the good honest woman Anne, the wyfe of Helchena, whiche saithe thus in her songe: Nolite multiplicare loqui sublimia gloriantes.
Let us Therefore Learn a Lesson of the good honest woman Anne, the wife of Helchena, which Saith thus in her song: Nolite multiplicare loqui sublimia Glory.
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Do not multiplye in speakynge of prowd wordes glorieng.
Do not multiply in speaking of proud words glorying.
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Let olde thinges depart from your mouth for god is the lorde of knowledge, and your thought and imaginations be manifest vnto hym.
Let old things depart from your Mouth for god is the lord of knowledge, and your Thought and Imaginations be manifest unto him.
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yea he is not onely the god of knowledge: but as Dauid saith: Deus vltionum dominus. God is the lorde of punishementes:
yea he is not only the god of knowledge: but as David Says: Deus vltionum dominus. God is the lord of punishments:
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and specyally he wyll punyshe the prowde.
and specially he will Punish the proved.
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Let vs therfore deare bretherne consider with our selues, that these fancies and imaginations of our worthynes, be nothynge elles but snares of the deuell, wherwith he hath from the begynnynge deceyued our elders:
Let us Therefore deer brethren Consider with our selves, that these fancies and Imaginations of our worthiness, be nothing Else but snares of the Devil, wherewith he hath from the beginning deceived our Elders:
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and with the same goeth about to deceyue vs also. And where as we do { per } ceyue them tyckle vs:
and with the same Goes about to deceive us also. And where as we do { per } ceyue them tyckle us:
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let vs moue this questyon vnto our selues:
let us move this question unto our selves:
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Tu quis es? what arte thou? And consyder in our owne hartes truely and dyligently, what we be in very dede,Tu quis es? what art thou? And Consider in our own hearts truly and diligently, what we be in very deed,
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and how vnkyndely we haue vsed oure selfes, towardes so kynde a god and a lord:
and how unkindly we have used our selves, towards so kind a god and a lord:
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which hath gyuen vs all suche giftes, as we haue, without any deseruinge of oure parte.
which hath given us all such Gifts, as we have, without any deserving of our part.
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And then streyght of this shall folowe an other questyon, whiche is this.
And then straight of this shall follow an other question, which is this.
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Quare superbis terra & cinis? why arte thou proud thou earth and ashes? which thyng no doubt Iohn̄ dyd consyder:Quare superbis terra & Cinis? why art thou proud thou earth and Ashes? which thing no doubt Iohn̄ did Consider:
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wherfore neyther the craft of the deuel, nor the flatery of the Iewes could moue hym to take,
Wherefore neither the craft of the Devil, nor the flattery of the Iewes could move him to take,
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when it was offered vnto hym, the glory dewe to his mayster Christ: But he dyd confesse and he dyd not denye.
when it was offered unto him, the glory dew to his master christ: But he did confess and he did not deny.
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He confessed that he was not, and he dyd not denye what he was:
He confessed that he was not, and he did not deny what he was:
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and so it dyd become hym, whiche was the messengar of ye trought it self, to declyne nothyng at all from the trought.
and so it did become him, which was the messengar of you trought it self, to decline nothing At all from the trought.
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And vndoubtedly that is the dewty of those that be preachers of goddes worde, playnely,
And undoubtedly that is the duty of those that be Preachers of God's word, plainly,
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and at all tymes to declare and speake the trought, without any respect of the pleasour or displeasour of men:
and At all times to declare and speak the trought, without any respect of the pleasure or displeasour of men:
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yea & also of all those that doth professe Christ, which is the selfe trought, to be gyrded as saint Paule saith: with the gyrdle of trought:
yea & also of all those that does profess christ, which is the self trought, to be girded as saint Paul Says: with the girdle of trought:
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so that at no tyme thei go without the compas therof.
so that At no time they go without the compass thereof.
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But I do thynke, yt now in these dayes, many do not studye, howe they maye kepe them within the compas of this gyrdle:
But I do think, that now in these days, many do not study, how they may keep them within the compass of this girdle:
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but rather how they may brost out, and specyally marchauntes, and occupyers of London.
but rather how they may brost out, and specially Merchants, and occupyers of London.
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whiche, as it is sayd, yf a man come to them, and desire to haue of theyr ware,
which, as it is said, if a man come to them, and desire to have of their ware,
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as a peece of clooth or chamlet, they wyll streyght shewe hym one, and say, that that is for hym:
as a piece of clooth or chamlet, they will straight show him one, and say, that that is for him:
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and yf he desyre to se a better, they wyll saye agayne, yea: and confirme it with greate othes, that it is cleare the beste in his shoppe,
and if he desire to see a better, they will say again, yea: and confirm it with great Oaths, that it is clear the best in his shop,
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and that there is not a better in London. Nowe let hym bye it, and so departe:
and that there is not a better in London. Now let him buy it, and so depart:
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and yf an other se it, & thervpon come to the same marchaunt, for suche an other, he wyll streyght shewe hym one,
and if an other se it, & thereupon come to the same merchant, for such an other, he will straight show him one,
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& set it out after the same sorte, as he dyd the other:
& Set it out After the same sort, as he did the other:
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and yf the byer desyre to se a better, and saye that such a man had a good peece of hym, he wyll answer with great othes, & say:
and if the buyer desire to see a better, and say that such a man had a good piece of him, he will answer with great Oaths, & say:
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This is worth thre of thother.
This is worth Three of tother.
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yf that this fashiō be vsed amonge you Londoners, as many saye it is, ye do playnlye declare that you haue a contrarye spirite, to this spirite.
if that this fashion be used among you Londoners, as many say it is, you do plainly declare that you have a contrary Spirit, to this Spirit.
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That Iohn̄ hadde, his was a true spirit, and of god: yours is a lyinge spirite, and of the deuell.
That Iohn̄ had, his was a true Spirit, and of god: yours is a lying Spirit, and of the Devil.
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But lette vs g• forthe with the texte. He dyd confesse & sayde, I am not Christe:
But let us g• forth with the text. He did confess & said, I am not Christ:
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omittynge those thinges, that they asked in wordes, he aunswereth briefly to thintent of theyr mynde, vsynge fewe wordes,
omitting those things, that they asked in words, he Answers briefly to intent of their mind, using few words,
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for when a man begynneth wt longe circūstaunces fetched farre, from the matter it self, it is to be feared that there is some subtilte or craft meant therin, which Iohn̄ did not knowe, he answered therefore to ye thinge it selfe, yt they went about, they asked him who he was, meanynge yf he weare Christ,
for when a man beginneth with long Circumstances fetched Far, from the matter it self, it is to be feared that there is Some subtlety or craft meant therein, which Iohn̄ did not know, he answered Therefore to you thing it self, that they went about, they asked him who he was, meaning if he wear christ,
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nowe he doth not aunswere to the questyon what he was himself, but to ye intente therof sayeng, he was not Chryste, whiche thynge when as they harde they weare no more earnest wt him in it,
now he does not answer to the question what he was himself, but to you intent thereof saying, he was not Christ, which thing when as they harden they wear no more earnest with him in it,
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for althoughe they dyd neither fauoure him, nor his doctrine, yet they thoughte he was worthy to be beleued:
for although they did neither favour him, nor his Doctrine, yet they Thought he was worthy to be believed:
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such is the strengthe, and nature of vertue, that it doth ingender: yea euē in a mans ennemyes, an opinion of constauncie and faythfulnesse.
such is the strength, and nature of virtue, that it does engender: yea even in a men enemies, an opinion of constancy and faithfulness.
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Then they dyd remembre the testimonie of Malachie the prophete, as touchinge the comynge of Helyas, which sholde go before christ to prepare his wayes:
Then they did Remember the testimony of Malachi the Prophet, as touching the coming of Elias, which should go before Christ to prepare his ways:
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wherefore they thinke, seyng that they knew that Christ was at hand, and hearynge Iohn̄ denye that he was Christ, yt he is Helyas.
Wherefore they think, sing that they knew that christ was At hand, and hearing Iohn̄ deny that he was christ, that he is Elias.
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They aske him therfore, what then art thou, Helyas? And he sayde: I am not.
They ask him Therefore, what then art thou, Elias? And he said: I am not.
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Christe sayde that Iohn̄ was Hebras. Ihon̄ him self doth denye it: and both be true.
Christ said that Iohn̄ was Hebrews. Ihon̄ him self does deny it: and both be true.
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The Iewes asked Iohn̄, whether he weare in person Helyas Thesbites, whiche was taken vp in the fyrye charet.
The Iewes asked Iohn̄, whither he wear in person Elias Thebesites, which was taken up in the fyrye chariot.
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And vnto that Iohn̄ aunswered, and sayde he is not.
And unto that Iohn̄ answered, and said he is not.
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Yet not withstandynge he had commune with Helyas austerite of lyuinge, boldnes in reprehendynge of noughtynes, in spirite and offyce.
Yet not withstanding he had commune with Elias austerity of living, boldness in reprehending of noughtynes, in Spirit and office.
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For as Helyas Thesbytes shall come before the latter commynge of oure sauyour Christ:
For as Elias Thessalonians shall come before the latter coming of our Saviour christ:
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euen so dyd Iohn̄ come before the fyrste commynge, & both to gyue warning to ye people to prepare his wayes.
even so did Iohn̄ come before the First coming, & both to gyve warning to you people to prepare his ways.
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Wherfore Christe sayd trewely yt Iohn̄ was Helyas: & also Iohn̄ sayeng yt he was not Helyas. They asked him then.
Wherefore Christ said truly that Iohn̄ was Elias: & also Iohn̄ saying that he was not Elias. They asked him then.
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Art yu the { pro } phet? And he said no. They do not aske him simply, whither he were a prophete or no:
Art thou the { Pro } phet? And he said no. They do not ask him simply, whither he were a Prophet or no:
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but yf he were yt notable prophet, of whom Moses dyd speake sayeng:
but if he were that notable Prophet, of whom Moses did speak saying:
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your Lord god shal stirre vp among you of your owne bretherne a prophete lyke vnto me, & ye shall heare hym: your Lord god shall stir up among you of your own brethren a Prophet like unto me, & you shall hear him:
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and so Iohn̄ answered truely, that he was not that prophete. For Christ hym self was he. They saye therfore vnto him.
and so Iohn̄ answered truly, that he was not that Prophet. For christ him self was he. They say Therefore unto him.
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What art thou? that we may gyue an answere to them that sent vs. What sayest thou of thy selfe.
What art thou? that we may gyve an answer to them that sent us What Sayest thou of thy self.
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These preestes & Leuites thought them selfe cunnynge in scripture, that if there had ben any mention made therein of the commynge of Iohn, they sholde haue knowen.
These Priests & Levites Thought them self cunning in scripture, that if there had been any mention made therein of the coming of John, they should have known.
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wherfore now they say vnto hym: what sayeste thou of thy selfe: as who wolde saye:
Wherefore now they say unto him: what Sayest thou of thy self: as who would say:
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scripture dothe make no mention of the:
scripture doth make no mention of thee:
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therfore thou must declare thy selfe what thou art, suche is the learnynge & wysdome of man,
Therefore thou must declare thy self what thou art, such is the learning & Wisdom of man,
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when he stādeth in his owne conceyt, and thinketh that he can cōprehende all mysteries, that then it turneth vnto very folyshnes.
when he Stands in his own conceit, and Thinketh that he can comprehend all Mysteres, that then it turns unto very foolishness.
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For Infatuauit dens sapientiam huius mundi & intellig• •tiam intelligentiū reiecit. For Infatuauit dens sapientiam Huius mundi & intellig• •tiam intelligentiū reiecit.
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God hath made folysh the wysedome of this worlde, and hath reiected and cast away the learnynge of them that thinke them selues lerned,
God hath made foolish the Wisdom of this world, and hath rejected and cast away the learning of them that think them selves learned,
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and do not acknowledge and rendre dew thankes vnto hym, that is the gyuer therof.
and do not acknowledge and render due thanks unto him, that is the gyuer thereof.
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As it maye appere in these preestes, and Leuites, whiche weare cast in theyr owne turne:
As it may appear in these Priests, and Levites, which wear cast in their own turn:
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for Ihon̄ in his aunswere doth bewraye theyr ignoraunce, shewynge that Isai the prophete had prophesied of his commynge. He answereth therfore and faith.
for Ihon̄ in his answer does bewray their ignorance, show that Isaiah the Prophet had prophesied of his coming. He Answers Therefore and faith.
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I am the voyce of a ••ye• in wyldernes, to prepare the waye of our lorde, as I faithe prophete sayde.
I am the voice of a ••ye• in Wilderness, to prepare the Way of our lord, as I faith Prophet said.
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I sayde before, that Iohn̄ was no reede, that is not vnconstant, as it doth heare appere more playnly for he doth continewe stedfastlye in the humilitie and lowelynes of spirite, which in his aunswere maketh no mention of his owne worthines,
I said before, that Iohn̄ was no reed, that is not unconstant, as it does hear appear more plainly for he does continue steadfastly in the humility and lowelynes of Spirit, which in his answer makes no mention of his own worthiness,
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althoughe he were more excellent then a { pro } phete, & none more excellent then he amōgest the children of womē.
although he were more excellent then a { Pro } phete, & none more excellent then he amongst the children of women.
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Neither he speketh of the nobilitie of his stocke:
Neither he Speaketh of the Nobilt of his stock:
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although he was come of a greate stocke in dead, but he telleth what he is by offyce, forgettynge (as saynt Paule sayth) those thinges that were behinde him, loking all together at those thynges that were before him, he foloweth accordynge to the marke that was set him vp:
although he was come of a great stock in dead, but he Telleth what he is by office, forgetting (as saint Paul say) those things that were behind him, looking all together At those things that were before him, he Followeth according to the mark that was Set him up:
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that he may get the rewarde of the heuenly vocation: which less••:
that he may get the reward of the heavenly vocation: which less••:
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I wolde to god yt all men in these dayes wolde learne of Iohn̄, & specially common offycers, which as it may be thought, be altogether vnlyke vnto Iohn̄ for he (that he might more faithfully and truely execute his offyce, according to the wyl of his mayster) dyd forsake his parentes, wt their hole familie,
I would to god that all men in these days would Learn of Iohn̄, & specially Common Officers, which as it may be Thought, be altogether unlike unto Iohn̄ for he (that he might more faithfully and truly execute his office, according to the will of his master) did forsake his Parents, with their hold family,
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yea & his patrimonie if that he sholde haue had any, as it is most like he sholde, he dyd also forsake and flye from idelnes,
yea & his patrimony if that he should have had any, as it is most like he should, he did also forsake and fly from idleness,
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and the rest of the bodye, with delycate fare, and gorgious apparel he dyd take vpon him greate paynes,
and the rest of the body, with delicate fare, and gorgeous apparel he did take upon him great pains,
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and labours, lyuynge hardly clothed in heare, he dyd lyberallye and boldlye reprehende offenders of all sortes, he hunted after the fauour of no manne,
and labours, living hardly clothed in hear, he did liberally and boldly reprehend offenders of all sorts, he hunted After the favour of no man,
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nor feared no mans threatnynges, but officers in these our dayes, be of a contrarye sorte,
nor feared no men threatnynges, but Officers in these our days, be of a contrary sort,
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for they doo not regarde nor requyre an office, but for this ende, that they may promote and exalte their frendes, enlarge theyr patrimonie, lyue idely, fare dylycately, be appareled gorgiously,
for they do not regard nor require an office, but for this end, that they may promote and exalt their Friends, enlarge their patrimony, live idly, fare dylycately, be appareled gorgeously,
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& to bringe these thynges to pas, they flatter greate menne, the contempne, ye and polle poore men,
& to bring these things to pass, they flatter great men, the contemn, you and Poll poor men,
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if a ryche man of any parte do his dewtie, that he is commaunded to do, of his lorde,
if a rich man of any part do his duty, that he is commanded to do, of his lord,
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or kynge, by them he shalbe praysed, yea and well rewarded, but if the poore man do it with neuer so greate dylygence, there shall no worde be spoken of it:
or King, by them he shall praised, yea and well rewarded, but if the poor man do it with never so great diligence, there shall no word be spoken of it:
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agayne if the poore man therin offende, he shall be streyghtly punyshed, if the riche man omitte the hole, eyther the offycers mouthes shalbe stopped with a bribe,
again if the poor man therein offend, he shall be streightly punished, if the rich man omit the hold, either the Officers mouths shall stopped with a bribe,
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or els for feare of displeasure, they wyll let it slyp, so that in them it shall not be punysshed:
or Else for Fear of displeasure, they will let it slip, so that in them it shall not be punished:
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these officers be be suche as Dauyd speakes on in his spalme, where he sayth, Homo cum in honore esset, non intellexit cōparatus est rumentis insipientibus: & similis factus est illis.
these Officers be be such as David speaks on in his spalme, where he say, Homo cum in honore esset, non intellexit cōparatus est rumentis insipientibus: & Similis factus est illis.
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Man when he was promoted vnto dignite or offyce dyd not considre him selfe, he is compared to folyshe brute beastes,
Man when he was promoted unto dignity or office did not Consider him self, he is compared to foolish brutus beasts,
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and he is euen lyke vnto thē in deade, for as the brute beaste doth neither remember thynges past,
and he is even like unto them in dead, for as the brutus beast does neither Remember things past,
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nor consyder thinges to come but gyue them selues altogether to these thinges that be presente,
nor Consider things to come but gyve them selves altogether to these things that be present,
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euen soo these officers do, for they neyther remembre wherof they be come, nor what they haue ben,
even so these Officers do, for they neither Remember whereof they be come, nor what they have been,
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nor yet what they may come to, if they abuse their office, and their mayster take dyspleasure with them,
nor yet what they may come to, if they abuse their office, and their master take displeasure with them,
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but loke what thinge doth playst them for the tyme, and that they enbrace:
but look what thing does playst them for the time, and that they enbrace:
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And wel they may be likened vnto the noughtie seruaunt ye christ speaketh of which when his mayster had made ouerseer of his householde, and was gon vnto a straunge contrye, sayd with hym self:
And well they may be likened unto the naughty servant you Christ speaks of which when his master had made overseer of his household, and was gone unto a strange country, said with him self:
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It wyl belong or my mayster come home agayne, and therefore he begonne to beate his fellow seruauntes, to eate and drincke with dronckerdes,
It will belong or my master come home again, and Therefore he begun to beat his fellow Servants, to eat and drink with dronckerdes,
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euen so these offycers do thinke with them selues, that theyr actes can not come to ye eares of their lorde,
even so these Officers do think with them selves, that their acts can not come to you ears of their lord,
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or kynge, but let them take hede, for as it is a cōmon sayenge. Multae sunt Regum autes, et oculi.
or King, but let them take heed, for as it is a Common saying. Multitude sunt Regum autes, et oculi.
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Kynges haue manye eares, and eyes, and althoughe yt they can keape their factes close from the eares of a mortall kynge or lorde,
Kings have many ears, and eyes, and although that they can keape their facts close from the ears of a Mortal King or lord,
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yet they can not hyde thē from him that is immortal: whose countenaunce is ouer all euell doers.
yet they can not hide them from him that is immortal: whose countenance is over all evil doers.
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And he wyll come in that day that they leest weane, and that houre that they knowe not, and wyll cut them into peces and gyue them theyr rewarde, wt ypocrites, where shalbe waylynge ang knasshynge of tethe learne therfore you offycers, of Iohn̄ to forget those thinges that be behynde you, that is the world with the pompe therof,
And he will come in that day that they least wean, and that hour that they know not, and will Cut them into Pieces and gyve them their reward, with Hypocrites, where shall wailing ang knasshynge of teeth Learn Therefore you Officers, of Iohn̄ to forget those things that be behind you, that is the world with the pomp thereof,
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and set youre eyes onelye vppon those thinges that be before you, that is your dewtie,
and Set your eyes only upon those things that be before you, that is your duty,
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and that that doth pertayne to the faythfull performynge of your offices.
and that that does pertain to the faithful performing of your Offices.
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And it shalbe sayd vnto euery one of you well thou faythfull and good seruant, thou hast ben faythfull ouer a fewe thinges, I shall constitute ye ouer many entre into the ioye of thy mayster for only that thynge dyd Iohn̄ regarde:
And it shall said unto every one of you well thou faithful and good servant, thou hast been faithful over a few things, I shall constitute you over many entre into the joy of thy master for only that thing did Iohn̄ regard:
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wherefore •e saith, that he is the voyce of a cryer in wyldernes.
Wherefore •e Says, that he is the voice of a crier in Wilderness.
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Christ in the gospell sayth vnto his Apostles, whē he sent them of preachynge, it shal not be you that shall speake,
christ in the gospel say unto his Apostles, when he sent them of preaching, it shall not be you that shall speak,
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but the spyryte of my father shall speake in you, lykewise dauyd in his spalmes sayth.
but the Spirit of my father shall speak in you, likewise David in his spalmes say.
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Lingua mea calamus scribae, velociter scribentis. Lingua mea calamus Scribae, Velociter scribentis.
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My tonge is the penne of a writer that writeth fast, signifyenge that his psalmes were not his,
My tongue is the pen of a writer that Writeth fast, signifyenge that his psalms were not his,
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but they were the worke of the holy ghost:
but they were the work of the holy ghost:
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so Iohn̄ here sayth he is the voyce of a cryer, as and if he sholde saye, I speake nothynge of myne owne heade,
so Iohn̄ Here say he is the voice of a crier, as and if he should say, I speak nothing of mine own head,
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but I speake those thinges that be commaunded me of my mayster to speake, lyberally vtterynge those thinges that my commission wylleth me to speake, and nothinge ther vnto addynge.
but I speak those things that be commanded me of my master to speak, liberally uttering those things that my commission willeth me to speak, and nothing there unto adding.
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Wherfore if you reiecte my sayinge ye do not reiecte me, but rather hym that speaketh in me,
Wherefore if you reject my saying you do not reject me, but rather him that speaks in me,
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for I am but a voyce whereby as by an instrument Christ doth declare vnto you his wyll.
for I am but a voice whereby as by an Instrument christ does declare unto you his will.
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A voyce of 〈 ◊ 〉 selfe is a sounde that goeth before the worde,
A voice of 〈 ◊ 〉 self is a sound that Goes before the word,
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so that if the worde do not folowe, the voyce is a vayne thinge, as it were brasse soundyng or a Cymball tincklynge.
so that if the word do not follow, the voice is a vain thing, as it were brass sounding or a Cymbal tincklynge.
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And so was Iohn̄ the voyce of Christ the euerlastynge worde of the father without whom Iohn̄ sholde haue ben a vayne thinge,
And so was Iohn̄ the voice of christ the everlasting word of the father without whom Iohn̄ should have been a vain thing,
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but now that the worde Christ dyd folowe the voyce is not vayne, but rather as Dauyd saith.
but now that the word christ did follow the voice is not vain, but rather as David Says.
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Vox domini in virtute vox domini in magnificentia. Vox domini in virtute vox domini in Magnificence.
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The voyce of our Lorde is in vertue ye voyce of our Lorde is in pythe, The voice of our Lord is in virtue you voice of our Lord is in pythe,
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& in strength, the voyce of the lorde that pulleth downe the high trees of Libanus, whiche in dead Iohn̄ dydde when he pulled downe the stoute hartes of the Iewes,
& in strength, the voice of the lord that pulls down the high trees of Lebanon, which in dead Iohn̄ did when he pulled down the stout hearts of the Iewes,
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so that by penaunce, they weare contente to be baptised of hym, yet it was not Iohn̄ that dyd it,
so that by penance, they wear content to be baptised of him, yet it was not Iohn̄ that did it,
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but it was he which stode the last great daye, of the feast and cryed sayenge, yf any man be a thyrste let him come vnto me, and drincke:
but it was he which stood the last great day, of the feast and cried saying, if any man be a thirst let him come unto me, and drink:
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the Euangelyst saith that he cryed, whiche was bicause he wolde haue euery man to heare him, that euery man might be saued, & come to knoweledge of the truth,
the Evangelist Says that he cried, which was Because he would have every man to hear him, that every man might be saved, & come to knowledge of the truth,
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for it is not his wyl that any shold perysh.
for it is not his will that any should perish.
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Wherefore they erre whiche say, that of absolute necessite some must nedes be damned, for saynt Paule sayth.
Wherefore they err which say, that of absolute necessity Some must needs be damned, for saint Paul say.
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Periunt, pro eo { quod } dilectionem veritatis non receperunt, in hoc vt salui fierent. Periunt, Pro eo { quod } dilectionem veritatis non receperunt, in hoc vt salui fierent.
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They do perishe, bicause they receiued not the loue of ye trueth, ye they myght haue bene saued,
They do perish, Because they received not the love of you truth, you they might have be saved,
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but peraduenture some wyll obiecte, and saye if he wolde haue euerye man saued then they shalbe saued for who can resiste his wyll:
but Peradventure Some will Object, and say if he would have every man saved then they shall saved for who can resist his will:
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vnto this is to be aunswered that we must consydre two wylles to be in in god, a wyll that goeth before & an other that cōmeth after:
unto this is to be answered that we must Consider two wills to be in in god, a will that Goes before & an other that comes After:
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by his fyrste wyll he wolde haue all men to walke in his commaundementes:
by his First will he would have all men to walk in his Commandments:
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and so come to euerlastynge lyfe, but when he seeth the vntowardnes of those that wyll folow their owne lustes,
and so come to everlasting life, but when he sees the untowardness of those that will follow their own lusts,
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and wyll not obey his commaundementes, then by his later wyl he wyl haue them punished accordinge to their desertes: as for an exemple.
and will not obey his Commandments, then by his later will he will have them punished according to their deserts: as for an exemple.
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A man setteth a tree in his garden, wyllyng that it shall growe there manye yeares for to bringe forth fruyte,
A man sets a tree in his garden, willing that it shall grow there many Years for to bring forth fruit,
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now within fewe yeares when he seeth that it wyll brynge forthe none, he commaundeth by and by contrary to his first wyll, to cutte it downe sayeng, where vnto doth it occupye the grounde in vayne.
now within few Years when he sees that it will bring forth none, he commandeth by and by contrary to his First will, to Cut it down saying, where unto does it occupy the ground in vain.
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It is not vnlike vnto this, that is writen in the psalme. Vineam de Egipto transtulisti. Thou haste brought out of Egypte a vine.
It is not unlike unto this, that is written in the psalm. Vineam de Egypt transtulisti. Thou haste brought out of Egypt a vine.
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Thou haste caste out Gentyles, & planted it, whiche vine (as the Psalmis sheweth to be breefe) for a tyme dyd greatly encrease and growe,
Thou haste cast out Gentiles, & planted it, which vine (as the Psalms shows to be brief) for a time did greatly increase and grow,
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so that the shadowe therof dyd couer the hylles, but after the hedge was pulled downe,
so that the shadow thereof did cover the hills, but After the hedge was pulled down,
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and the wylde beastes did destroye it, and why, but bycause (as Esaie sayth) he loked yt it sholde haue brought grapes & it brought out thornes,
and the wild beasts did destroy it, and why, but Because (as Isaiah say) he looked that it should have brought grapes & it brought out thorns,
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so that the fault was in it, and not in him: for god doth aske by Esaie and saythe:
so that the fault was in it, and not in him: for god does ask by Isaiah and say:
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what sholde I haue done to my vineyard, that I haue not done: truly nothynge.
what should I have done to my vineyard, that I have not done: truly nothing.
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For as I haue sayde, he cryeth vnto vs, wyllynge euery manne to amende his lyfe, and so to be saued.
For as I have said, he Cries unto us, willing every man to amend his life, and so to be saved.
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Yea he hath cryed in olde tyme by his prophettes, after by hym selfe, his Apostels and disciples,
Yea he hath cried in old time by his Prophets, After by him self, his Apostles and Disciples,
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and styll crieth vnto this daye, by his preachers, but we stoppe oure eares & wyll not heare, we be muche lyke vnto the people of London, which do heare after a sorte.
and still cries unto this day, by his Preachers, but we stop our ears & will not hear, we be much like unto the people of London, which do hear After a sort.
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The belles of Paules, when they rynge to Matyns at mydnight, the belles do sounde in theyr eares,
The Bells of Paul's, when they ring to Matins At midnight, the Bells do sound in their ears,
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yet they wyll not ryse, but rather wyl tourne them on thother syde, and slepe agayne,
yet they will not rise, but rather will turn them on tother side, and sleep again,
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for they thynke the daye is not as yet neare, euen soo do we heare the preachers of god, their voyce dothe sounde in oure eares,
for they think the day is not as yet near, even so do we hear the Preachers of god, their voice doth sound in our ears,
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but we will not arise from our noughty lyfe:
but we will not arise from our naughty life:
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but styll slepe in synne thinkynge that the daye doth not drawe neare, when as we shall make accompte of our actes,
but still sleep in sin thinking that the day does not draw near, when as we shall make accompt of our acts,
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but let vs not deceyue our selues, for saynt Paule sayth, it is tyme for vs to ryse from slepe, the night is past and the day draweth neare Nowe if the day were neare in the tyme of saynt Paule, that is.xv. hundreth yeare a goo we maye well thinke that it is nowe verye neare, lette vs therfore open oure eares and heare him cryenge:
but let us not deceive our selves, for saint Paul say, it is time for us to rise from sleep, the night is past and the day draws near Now if the day were near in the time of saint Paul, that is xv Hundredth year a goo we may well think that it is now very near, let us Therefore open our ears and hear him crying:
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for yf we wyll not, we shall herafter crye, and he wyll not heare vs,
for if we will not, we shall hereafter cry, and he will not hear us,
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but there shalbe other, that is to saye our noughty lyfe, and they vnto whom we haue done iniurye and wronge, accusynge vs, and they shalbe hearde.
but there shall other, that is to say our naughty life, and they unto whom we have done injury and wrong, accusing us, and they shall heard.
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wherfore if we wyll stoppe the eares of god, that he shall not here oure accusars, we must here him when he cryeth,
Wherefore if we will stop the ears of god, that he shall not Here our accusars, we must hear him when he Cries,
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and also crye diligentely vnto hym by prayer, as Dauyd doth witnes of hym selfe that he dyd, sayenge.
and also cry diligently unto him by prayer, as David does witness of him self that he did, saying.
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De profundis clamaui ad te domine. De profundis clamaui ad te domine.
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Lord I haue cryed vnto the from the bothome of my harte, Lorde heare my voyce: and agayn. Lord I have cried unto thee from the bothome of my heart, Lord hear my voice: and again.
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Labo raui clamans, I haue taken greate paynes in cryenge, so that I am horse while I trust in my lorde. Labo raui Clamans, I have taken great pains in crying, so that I am horse while I trust in my lord.
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But euen as we wyll not heare hym when he cryeth, so we be very neglygent in cryinge agayne to him.
But even as we will not hear him when he Cries, so we be very negligent in crying again to him.
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For surely I do thinke that syns the begynnynge of Christes churche, there was neuer so lyttle prayer vsed among christen men,
For surely I do think that Sins the beginning of Christ's Church, there was never so little prayer used among christian men,
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wherfore it may be well sayd vnto vs, that saynt Iames sayde vnto those that he wrote his epystle vnto, ye desyre and ye haue not, that ye desyre, ye enuye and ye haue indignation one towardes an other and ye can not obteigne, ye fyght, ye warre,
Wherefore it may be well said unto us, that saint James said unto those that he wrote his epistle unto, you desire and you have not, that you desire, you envy and you have Indignation one towards an other and you can not obteigne, you fight, you war,
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and haue not, because ye aske it not, ye aske and receyue not bycause ye aske it amysse, that ye maye spende in your voluptuousnes.
and have not, Because you ask it not, you ask and receive not Because you ask it amiss, that you may spend in your voluptuousness.
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To stande long in this thing, the tyme wyll not suffre me, but onlye this I wyll saye, that where as we stande, neade of many thynges all ready, we shall stande nede of moo:
To stand long in this thing, the time will not suffer me, but only this I will say, that where as we stand, neade of many things all ready, we shall stand need of moo:
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if we wyll not heare hym crye and be dylygente in cryenge agayne to hym: and that not onelye in mouthe, but also in harte, yea and in lyfe:
if we will not hear him cry and be dylygente in crying again to him: and that not only in Mouth, but also in heart, yea and in life:
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For what shall it proffytte vs to call god oure father, yf we wyll not vse oure selues as louynge chyldren.
For what shall it proffytte us to call god our father, if we will not use our selves as loving children.
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What shall it auayle vs, to desyre hym to delyuer vs from all euell, when as we oure selues wyllyngely, do fall hedlynges in to all wyckednesse.
What shall it avail us, to desire him to deliver us from all evil, when as we our selves willingly, do fallen hedlynges in to all wickedness.
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But nowe lette vs heare what he cryeth by Iohn̄, he cryeth thus: prepare and make readye the waye of oure Lorde.
But now let us hear what he Cries by Iohn̄, he Cries thus: prepare and make ready the Way of our Lord.
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907
There be two wayes of our Lord, one is, whereby he commethe vnto vs, an other is whereby we goo vnto hym:
There be two ways of our Lord, one is, whereby he cometh unto us, an other is whereby we goo unto him:
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and bothe these muste be prepared of vs, after that we haue hard his voyce,
and both these must be prepared of us, After that we have heard his voice,
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909
as touchinge the fyrste, the condycyon and state of man is so myserable, that he of hym selfe can not ones thyncke of the preparynge of this waye, nor of goynge vnto god.
as touching the First, the condition and state of man is so miserable, that he of him self can not ones think of the preparing of this Way, nor of going unto god.
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But the loue, mercy, and gentylnesse of god towarde man, is so great, that he wyllynglye of hym selfe dothe come vnto vs:
But the love, mercy, and gentleness of god toward man, is so great, that he willingly of him self doth come unto us:
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yea beynge his extreme enemyes, serchynge yf he can haue anye entraunce into our hertes,
yea being his extreme enemies, searching if he can have any Entrance into our herts,
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but yet althoughe that he commeth of his owne free wylle vnto vs withoute all oure desertes, we muste molyfye,
but yet although that he comes of his own free will unto us without all our deserts, we must molyfye,
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913
yea and open our hartes, that he maye haue enteraunce, or elles he wyll departe agayne: he saythe him selfe.
yea and open our hearts, that he may have Entrance, or Else he will depart again: he say him self.
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914
Ecce sto ad ostium, & pulso. Ecce Sto ad ostium, & pulso.
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Beholde I stande at the doore, and I knocke, and yf anye manne wyll heare my voyce, Behold I stand At the door, and I knock, and if any man will hear my voice,
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916
and open the doore I wyll come into hym, and I wyl suppe with him.
and open the door I will come into him, and I will sup with him.
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917
Marke he sayeth he standeth at the doore of oure hartes, and knocketh, but nowe it is oure parte, to heare his voyce,
Mark he Saith he Stands At the door of our hearts, and knocketh, but now it is our part, to hear his voice,
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918
and open oure doores, for if we so do he wyll (as he sayth) come in,
and open our doors, for if we so do he will (as he say) come in,
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919
yf we wyll not, he wyl not brust the doores, and come in, whether we wyll or no,
if we will not, he will not burst the doors, and come in, whither we will or no,
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for he wyll saue no man agaynst hys wyll.
for he will save no man against his will.
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921
But nowe it is necessarye to knowe howe we sholde open this doore, this same Iohn̄ dothe teache vs sayenge. Penitentiam agite vitae prioris.
But now it is necessary to know how we should open this door, this same Iohn̄ doth teach us saying. Penitentiam Agitate vitae prioris.
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922
Do penaunce for youre olde lyfe, for penaunce, yf it be perfaict with the three partes whiche be well ynoughe knowen, Contrycyon, confessyon, and satysfactyon.
Do penance for your old life, for penance, if it be perfaict with the three parts which be well enough known, Contrition, Confessi, and satysfactyon.
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923
It is of suche streyngthe, that by Chryste, it makethe a manne of the seruaunte and bondeman of the deuyll, the sonne and heyre of god and fellowe heyre with Christ, it makethe also (yf that by it hye hylles be pulled downe,
It is of such streyngthe, that by Christ, it maketh a man of the servant and bondman of the Devil, the son and heir of god and fellow heir with christ, it maketh also (if that by it high hills be pulled down,
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924
and lowe places be exalted, yf croked wayes be made streyghte, and sharpe wayes made playne) the harte of man of a fylthye lake,
and low places be exalted, if crooked ways be made straight, and sharp ways made plain) the heart of man of a filthy lake,
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or denne of synne and the deuyll, a temple and dwellyng place of the holye Ghoste.
or den of sin and the Devil, a temple and Dwelling place of the holy Ghost.
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926
But nowe when as this way is thus prepared by penaūce we must beware & take hede yt we do not retourne agayne into Egipt,
But now when as this Way is thus prepared by penance we must beware & take heed that we do not return again into Egypt,
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927
but rather remember what we be now become, yt is that we be made the temple of the holye ghost whiche temple if any manne prophane, god wyll destroye him, we must therfore nowe streight enter into the other waye, whiche is spoken of in the Psalme:
but rather Remember what we be now become, that is that we be made the temple of the holy ghost which temple if any man profane, god will destroy him, we must Therefore now straight enter into the other Way, which is spoken of in the Psalm:
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Beati immaculati in via. Blissed be they that be vndefyled in the waye, that is to saye, that walke in the way of our Lorde, in the latter ende of this verse, it dothe appere bothe what the way is, Beati immaculati in via. Blessed be they that be undefiled in the Way, that is to say, that walk in the Way of our Lord, in the latter end of this verse, it doth appear both what the Way is,
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and also how we shold vse our selues in it.
and also how we should use our selves in it.
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930
Fyrst the way is ye lawe or cōmaundementes of god, whiche yf we kepe will bryng vs to the heuēly kyngdome where as Christ is gon before to prepare vs a place,
Fyrst the Way is the law or Commandments of god, which if we keep will bring us to the heavenly Kingdom where as christ is gone before to prepare us a place,
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but we muste marke that the Psalmiste saith, that we must walke in the waye,
but we must mark that the Psalmist Says, that we must walk in the Way,
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for we be straungers & haue not here a bydynge citie, but we loke after one to come:
for we be Strangers & have not Here a biding City, but we look After one to come:
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933
wherfore we muste not stande styll, but rather walke and go forther from vertue to vertue.
Wherefore we must not stand still, but rather walk and go further from virtue to virtue.
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934
Now if the tyme wold suffre me, I wolde speake here of the fashyons of men now in these dayes,
Now if the time would suffer me, I would speak Here of the fashions of men now in these days,
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935
for many there be, as I thynke whiche do not walke in this way, but do rūne as it were in a circuit,
for many there be, as I think which do not walk in this Way, but do run as it were in a circuit,
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936
and maye be lykened to a dogge that runneth in a whele, whiche styll goeth and laboreth,
and may be likened to a dog that Runneth in a wheel, which still Goes and Laboureth,
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& when he maketh an ende, he is euen where he begonne. And so I do feare that men do in these dayes:
& when he makes an end, he is even where he begun. And so I do Fear that men do in these days:
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theyr tyme goeth, and they growe in age, and yet loke how they lyued the laste yeare,
their time Goes, and they grow in age, and yet look how they lived the laste year,
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& euen so they lyue this yeare, and so wyll do the nexte:
& even so they live this year, and so will do the Next:
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nothyng at all increasynge in vertue nor godlynes, but do as vittelars vse to do, whiche take bread and drincke of bakers and brewers, to a daye, not payenge money in hande, but tayle with them:
nothing At all increasing in virtue nor godliness, but do as vittelars use to do, which take bred and drink of bakers and brewers, to a day, not payenge money in hand, but tail with them:
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& when the day of payment cometh, they paye theyr money, & strike of the olde tayles,
& when the day of payment comes, they pay their money, & strike of the old tails,
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and begynne agayne to tayle of newe. And euē so do we:
and begin again to tail of new. And even so do we:
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943
we be very bold with god all the yeare longe, and tayle with hym tyll lente comme:
we be very bold with god all the year long, and tail with him till Lente comme:
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and then we be confessed, kepynge abstinence for a tyme, and receyue the holy Sacrament,
and then we be confessed, keeping abstinence for a time, and receive the holy Sacrament,
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and so sone as Easter is past, we begyn euen to tayle of newe, and fall agayne to our olde kynde of lyuyng.
and so soon as Easter is past, we begin even to tail of new, and fallen again to our old kind of living.
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But such be not these that Dauid called in this place, happy: for they do not walke vndefyled in this way.
But such be not these that David called in this place, happy: for they do not walk undefiled in this Way.
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This same Dauid doth teache in an other place saieng: Si mei dominati non fuerint tunc immaculatus ero:
This same David does teach in an other place saying: Si mei dominati non fuerint tunc immaculatus Ero:
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yf that the deuell & synne did not ouercome me, then I shall be vndefyled.
if that the Devil & sin did not overcome me, then I shall be undefiled.
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He that wyll endeuour him selfe to walke thus in this waye, must take the counsell of Dauid in the first Psalme, that he do remēbre and meditate this lawe bothe daye and nyghte,
He that will endeavour him self to walk thus in this Way, must take the counsel of David in the First Psalm, that he do Remember and meditate this law both day and night,
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950
and be lyke vnto a tree that is set nigh vnto a ryuer to brynge forth fruit in dewe tyme.
and be like unto a tree that is Set High unto a river to bring forth fruit in dew time.
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951
And not onely he must remembre this waye or lawe in his mouthe, in speakynge and talkynge of it,
And not only he must Remember this Way or law in his Mouth, in speaking and talking of it,
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952
but also he muste haue it in his harte. And then as Dauid saithe in an other place.
but also he must have it in his heart. And then as David Saith in an other place.
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Non subplantabuntur gressus eius. He shall be sure that he can not be ouerthrowen. Non subplantabuntur gressus eius. He shall be sure that he can not be overthrown.
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yet not withstandynge Christe saith that this is a narrowe and a streyght way, and that there be but a fewe that finde it:
yet not withstanding Christ Says that this is a narrow and a straight Way, and that there be but a few that find it:
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955
For although that there be no other thynge, yea not the deuell hym selfe, that can pulle vs out of this waye,
For although that there be no other thing, yea not the Devil him self, that can pull us out of this Way,
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956
or ouerthrowe vs agaynst our wyll yet not withstandynge, we our selfes if we walke not circumspectly, may soone fall, & go out of it:
or overthrown us against our will yet not withstanding, we our selves if we walk not circumspectly, may soon fallen, & go out of it:
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957
Wherfore we muste prouide for thre thyng { is }.
Wherefore we must provide for Three thing { is }.
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Fyrst one to teache vs this waye, Secondaryly a candle to se how to walke in it.
Fyrst one to teach us this Way, Secondarily a candle to see how to walk in it.
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959
Thyrdely and laste a staffe to holde vp when we comme to slypper places.
Thirdly and laste a staff to hold up when we comme to slypper places.
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It is god that muste teache vs this way, vpon whome we must diligently call with Dauid, and say:
It is god that must teach us this Way, upon whom we must diligently call with David, and say:
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961
Vias tuas domine demōstra mihi, & semitas tuas edoce me Lorde shewe me thy wayes, and teache me thy pathes. Ways tuas domine demōstra mihi, & semitas tuas edoce me Lord show me thy ways, and teach me thy paths.
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962
The candel that muste gyue vs lyght, is the scripture of god, as Salamon witnesseth sayenge: Mandatum lucerna, & lex, lux.
The candle that must gyve us Light, is the scripture of god, as Solomon Witnesseth saying: Mandatum Lucerne, & lex, lux.
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963
The commaundement of god is a candell, and the lawe is lyght. The staffe that we must walke by, is to lyue soberly, ryghtuously, and godly.
The Commandment of god is a candle, and the law is Light. The staff that we must walk by, is to live soberly, ryghtuously, and godly.
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964
For as Iohn̄ saith there lyeth in our way thre stumblyng stones, that is the concupiscence of the fleshe, the concupiscens of the eyes, whiche is couetousnes, and pryde.
For as Iohn̄ Says there lies in our Way Three stumbling stones, that is the concupiscence of the Flesh, the concupiscens of the eyes, which is covetousness, and pride.
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And if yt we stumble at none of these thre, we shall walke saue in this waye, whiche thyng we shall do,
And if that we Stumble At none of these Three, we shall walk save in this Way, which thing we shall do,
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yf we obserue and keape ye thre vertues before mencyoned whiche must be gotten and preserued by thre meanes:
if we observe and keape you Three Virtues before mentioned which must be got and preserved by Three means:
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To lyue soberly, the meane is fastynge. To lyue ryghtuously, ye meane is to gyue almes.
To live soberly, the mean is fasting. To live ryghtuously, you mean is to gyve alms.
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To liue godly, ye meane is to be occupyed in prayer: which thynges yf ye diligently obserue, and kepe:
To live godly, you mean is to be ocupied in prayer: which things if you diligently observe, and keep:
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we shal walke vndefiled in this way, and so come home agayn at the length to our heauenly countrey, frome whence we were banished and exiled.
we shall walk undefiled in this Way, and so come home again At the length to our heavenly country, from whence we were banished and exiled.
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There euer to continewe, with the fathe, and the sonne, and the holy gooste: to whome be laude, and prayse in worlde without ende. Amen.
There ever to continue, with the fathe, and the son, and the holy ghost: to whom be laud, and praise in world without end. Amen.
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